Śrī Harināma Mahā-Mantra

r Harinma
Mah -mantra
r Harinma Mah-mantra
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First Edition: March 2001

Second Edition: September 2001
Third Edition: November 2012 (3000 copies)
Printed at Spectrum Printing Press Ltd Pvt. (New Delhi, India)
..
Translation: B. V. Siddhnt Mahrja Fidelity Check: B. V. Dmodara Mahrja,

B. V. Viu-daivata Mahrja, Yaodnandana dsa Editing: Vaijayant-ml ds,
Sulat ds Proofreading: nti ds, Jnak ds, Layout and Design: Kuja-kalik
ds Acknowledgements: Amala-ka dsa, Akhilea dsa, Majar ds, Vraja-sundar
ds, nit ds, Jhnav ds
. .
ISBN 978-1-935428-61-9
Library of Congress Control Number 2012952458
British Library Cataloguing in Publication Data. A catalogue
record for this book is available from the British Library
Cataloging in Publication Data--DK
Courtesy: D.K. Agencies (P) Ltd. <docinfo@dkagencies.com>
Sri Harinama maha-mantra / compiled by Bhaktivedanta
Narayana Gosvami Maharaja ; [translation, B.V. Siddhanti ;
editing, Vaijayanti-mala Dasi, Sulata Dasi]. -- 3rd ed.
p. cm.
Text in Sanskrit; translation, commentary and introductory
matter in English.
ISBN 9781935428619
1. Krishna (Hindu deity)--Prayers and devotions. 2.
Chaitanya (Sect)--Prayers and devotions. I. Bhaktivedanta
Narayana, 1921- II. Siddhanti, B. V. III. Vaijayanti-mala Dasi.
IV. Sulata Dasi.
DDC 294.52113
23
r r guru-gaurgau jayata
r Harinma
Mah -mantra
The sequence of the mah-mantra
Definitions of the moods of opulence

and sweetness
The glories of the holy name

The process of chanting the holy name
Offences to be kept in mind while chanting

the holy name
Compiled by
r rmad Bhaktivednta Nryaa Gosvm Mahrja
vrindavan new delhi san francisco
Dedicated to
The founder of the r Gauya Vednta Samiti
and the best amongst the 10th generation of
descendants in the bhgavat-parampar from
r Ka Caitanya Mahprabhu
r gurupda-padma
r gauya-vednta-crya-kesar
nitya-ll-pravia o viupda aottara-ata
r rmad Bhakti Prajna

Keava Gosvm Mahrja
Contents
Introduction................................................................... i
Preface......................................................................... vii
r Harinma Mah-mantra..................................1
The Sequence of the Mah-mantra.......................5
r Caitanya Mahprabhu and
the Mah-mantra.................................................. 23
Commentaries on the Mah-mantra................... 39
Elaboration on the sweetness of the name.............................. 39
Elaboration on the opulence within the name........................ 41
The commentary that explains how the Divine Couple
can be remembered within the name....................................... 42
Commentary by rla Jva Gosvm......................................... 43
Commentary by r Gopla Guru Gosvm............................50
Commentary by r Raghuntha dsa Gosvm.................... 61

Commentary by Saccidnanda Bhaktivinoda hkura........ 62
Commentary on r Pada-kalpataru......................................... 65
The Glories of r Harinma.............................. 69

The intrinsic form of the holy name......................................... 69
In Kali-yuga the holy name bestows all perfection................ 70
The glories of the holy name as described
by the previous spiritual masters............................................. 72
The glories of chanting the holy name exceed
the glories of realizing the impersonal brahma...................... 73
The superiority of chanting the holy name............................. 74
The superiority of chanting the holy name
over meditation and temple worship....................................... 74
Chanting the holy name is not governed by rules
regarding time, place or circumstance..................................... 75
Chanting the holy name is the process (sdhana) and
the goal (sdhya) for everyone.................................................. 77
Harinma
by Saccidnanda rla Bhaktivinoda hkura..................... 79
Glossary.............................................................. 101
Introduction
to the Hindi edition
It gives me unending pleasure to present to the faithful
readers the tenth edition of this booklet, r Harinma Mah-
mantra, which has been published by the inspiration of my

spiritual master, the most causelessly merciful nitya-llpravia o viupda r rmad Bhakti Prajna Keava
Gosvm Mahrja. I have endeavoured my utmost to make
the presentation of this book simple and straight-forward.
It has been ascertained that in the present age of Kali,
the supreme religion (dharma) is sakrtana, or chanting the
holy names of r Ka. It is not exclusively for a particular
race of people; it is the actual nature of all living entities and
is eternal and non-changeable. That which alters according
to time, place and circumstance is not true dharma; rather
it is personal faith. In the English language, the term
religion is used when a particular behaviour has been
adopted. However this is not appropriate. In this world we
.i .
r Harinma
see that a Hindu may become a Muslim, and a Muslim may
become a Christian. We see this happening everywhere.
The conclusion is that if for any reason someone changes
their faith, placing it elsewhere, then that faith cannot
truly be called dharma. Real dharma never undergoes any
transformation.
About five hundred and twenty years ago, r Gaurga
Mahprabhu, who is the combined form of r RdhKa, resolved all conflicts regarding dharma (religion),
scripture, authentic disciplic successions (sampradyas),
sinful acts, good policy, bad policy, knowledge, yoga,
unrestricted behaviour, race, capitalists, labourers, problems,
and caste and rama, and thus conquered everyones heart.
Presently, however, so many problems exist in abundance
throughout the whole world and just like contagious diseases,
they have a firm grip on almost everyone. New conflicts
are being created every day. In the name of reconciliation,
behaviour antagonistic to scriptural injunctions that are
passed down within the four authorized sampradyas in
the form of egalitarianism is being strongly encouraged.
Currently, anything termed "conciousness" is not accepted
by our society. If, in such worldwide peril, there is one allencompassing and completely dignified solution, it is the
panacea named nma-sakrtana, chanting the transcendental
names of r Ka, as practised and preached by r
. ii .
Mah -mantra
Caitanya Mahprabhu. Other than this, there is no way that
any other endeavour can possibly succeed.
The most authoritative and spiritually elevated personal
ities have expressed these thoughts very conspicuously in
a number of places. Highly exalted personalities, who are
completely devoid of envy, such as r Rpa Gosvm, r
Santana Gosvm, r Jva Gosvm, r Gopla Bhaa
Gosvm, r Raghuntha dsa Gosvm, r Raghuntha
Bhaa Gosvm, r Vndvana dsa hkura and r
Kadsa Kavirja Gosvm, and who are unhappy to see
the misery of others, have collected the extremely confidential
statements of the scriptures. On the basis of these statements,
they have established the supreme position of the r Hare
Ka mah-mantra as uttered by rman Mahprabhu.
By immense good fortune, a living entity can experience
an awakening of unflinching faith in the statements of such
realized saintly persons. As he follows the instructions of
these mah-janas (great souls), he frees himself from the root
of all problems by crossing the unlimited ocean of repeated
birth and death and becoming situated in his eternal
constitutional position.
It is a matter of great sadness that so many illusionists,
inspired by Kali, cheat the faithful and simple-hearted people
and also destroy themselves by presenting arguments
that oppose the actual process of chanting the holy name
. iii .
r Harinma
(nma-sakrtana). Some people say that instead of chanting
hare ka hare ka, one should first chant hare rma
hare rma. Others say that the mah-mantra is r ka
caitanya, prabhu nitynanda, hare ka hare rma, r rdhegovinda. Some others say that one should always chant
niti gaura rdhe-yma, hare ka hare rma or that rma,
rma within the mah-mantra is an address to Bhagavn
r Rmacandra. Still others affirm that the mah-mantra
should only be recited within the mind, not chanted or sung
out loud.
Many people accept as their authorities the very people
who are spreading Kalis network, not understanding the
evil influence of this age of Kali. These authorities bewilder
others with their misconceptions, which have sprung from
their own fertile imagination. Such misconceptions are
due to their gross materialistic vision and their inability to
understand the inconceivable potency within the unerring
medicine of nma-sakrtana, as practised and preached by
the Supreme Lord, r Caitanyadeva.
To open the eyes of the people of this world to these
illusionists, I am presenting in this small book literally
hundreds of scriptural quotes as evidence. Such proofs
have been presented by the followers of r Nitynanda
Prabhu, the dear most eternal associate of rman
Mahprabhu. May the people of this world attain the
. iv .
Mah -mantra
real wish-fulfilling jewel of that nma-sakrtana, which is
devoid of artificiality, and gain the supreme benefit.
My most worshipful spiritual master and grand-spiritual
master are devoid of any artificiality, most trustworthy and
most adept in distributing r-ka-sakrtana as practised
and preached by rman Mahprabhu. They do so within the
conceptual line of r accidnanda hkura Bhaktivinoda,
who brought the current of pure bhakti to this world, just
as King Bhagratha brought the Ganges. By their unlimited
mercy this great medicine is being disseminated everywhere
in its pristine form, and the ignoble efforts of selfishly
motivated persons have almost been ineffective. Still it is
necessary to distribute this booklet so that ill-intentioned
persons cannot be so audacious as to try to cover the purity
of the mah-mantra.
The essence of the instructions that rman Mahprabhu
imparted to r Santana Gosvm [or the essence of the
eternal instruction of dharma] is that one should perform
nma-sakrtana in the association of saintly persons. The
hare ka mah-mantra is the r Rdh-Ka praka-mantra,
or the mantra that helps one attain r Rdh-Ka. One
obtains prema for the Divine Couple, r Rdh-Ka, and
direct realization of ones eternal constitutional position
(svarpa), by constantly practising the chanting of this
mah-mantra.
.v .
r Harinma
The English edition of this booklet has been widely
distributed, and it has also been translated into many other
languages. Many persons have thus received supreme
benefit and are chanting the mah-mantra in a purely
authentic manner. Those who are obsessed with prejudice,
however, cannot be helped, even by the Supreme Lord.
Finally, may the personified form of the Supreme Lords
mercy, my most worshipful rla Gurudeva, shower his
profuse mercy upon me so that I may achieve the highest
qualification and perform the service that is most dear to his
heart (mano-bha-sev). This is my heartfelt supplication at
his lotus feet, which bestow prema.
Due to the great haste in which the publication was
prepared, some small errors may remain. May the faithful
readers please inform us of these errors, so we can correct
them for the next edition.
Praying for a particle of the mercy of Hari-Guru-Vaiava

Tridai-bhiku r Bhaktivednta Nryaa
r Nandotsava
522 years after the appearance of r Caitanya,
25 August, 2008
. vi .
Preface
The hare ka mah-mantra is eternal, and in this world,

the Hare Ka movement is thousands upon thousands
of years old. In the Western world, though, it is relatively
new. It was introduced to America in 1965 by r rmad
Bhaktivednta Svm Mahrja, rla Prabhupda. The
Hare Kas, as they have come to be known, are often
seen singing the mah-mantra hare ka hare ka ka
ka hare hare, hare rma hare rma rma rma hare hare
throughout the worlds towns and villages. Some people find
they brighten and lift the heavy atmosphere of materialism
that envelopes modern civilization. Others view them
with reserve, not understanding their public chanting and
dancing and not feeling comfortable to question it. We hope
this booklet clarifies the authenticity of their practice.
Indias ancient Vedic texts unequivocally present the
chanting of hare ka as the formula for freeing oneself
from all suffering and becoming established in ones eternal
spiritual position.
. vii .
r Harinma
Absorption in chanting the mah-mantra is not indicative
of sentimental religiosity or mindless fanaticism. Man means
mind and tra means to free. Therefore, a mantra is not
merely sound; it has a specific potency and acts to liberate
one from the devitalizing nature of material consciousness.
The mah-mantra, meaning the most exalted of all mantras,
does this to the superlative degree. If it is chanted seriously,
one becomes free from all mundane self-conception and
firmly situated in ones unique, blissful spiritual nature.
It is also written in the Vedas that the Supreme Lord, r
Caitanya Mahprabhu, advents to propagate the mah-mantra
through His own deep immersion in it. To this day, the
empowered pure Vaiavas representing Him are fulfilling
His mission. Indeed, this has been accomplished so effectively
that millions of people the world over are aware of the mahmantra, especially the first two words hare ka.
The sacred hare ka mah-mantra bestows a tangible
experience of transcendence. When chanted perfectly, it enables
direct communion with the Supreme Lord, that is, realization
of ones eternal, affectionate mood of service to Him.
This book is a priceless meditation for someone already
deeply involved in the process of chanting the mah-mantra.
Their spiritual practice will be invigorated and their faith
in chanting strengthened by carefully studying its contents.
The authoritative elaborations on the mah-mantra given
. viii .
Mah -mantra
herein are astounding and serve to refresh ones appreciation
of chanting. The gravity of the article by rla Bhaktivinoda
hkura calls us to make the chanting of the hare ka
mah-mantra our life and soul. For the serious practitioner,
this book is a most dear friend.
We are confident that any sincere enquirer who
respectfully reads this book will recognize that chanting
this mah-mantra, either congregationally or in solitude, is
an authentic joyful process. And if, upon completing this
text, that reader takes to uttering that sacred sound, we will
feel most satisfied, as our saintly preceptors assure us that
those who chant the hare ka mah-mantra are bound for an
experience of inner delight.
Aspiring to chant the holy name

under the guidance of r Guru and Vaiavas
The Publishing Team of the Third Edition
. ix .
nitya-ll-pravia o viupda
r rmad Bhaktivednta Vmana Gosvm Mahrja
r Harinma
. .
r rmad Bhaktivednta
Svm Mahrja
xii
Mah -mantra
r rmad Bhakti Prajna

xiiiKeava Gosvm Mahrja
r Harinma
r rmad Bhaktisiddhnta xiv

Sarasvat hkura Prabhupda
Mah -mantra
. .
Saccidnanda rla xv
Bhaktivinoda hkura
r Harinma
Mah -mantra
Hare Kr. s. na
.
Hare Kr. s. na
.
Kr. s. na
Kr. s. na
.
.
Hare Hare
Hare Rma
Hare Rma
Rma Rma
Hare Hare
The transcendental name hare ka hare ka ka ka
hare hare, hare rma hare rma rma rma hare hare is the
mah-mantra, or supreme mantra, for deliverance in Kaliyuga. This is in accordance with Vaiava scriptures such as
the Vedas, Upaniads, Puras and Sahits. Chanting this
sixteen word mah-mantra is the primary religious process
of this age.
The name of the Supreme Lord is non-different from His
very form. Bhagavn r Ka has suffused His names with
His sweet form, with all of His qualities, with His sweet
pastimes, with His mercy and with all of His potencies.
Bhagavn, the Supreme Personality of Godhead, is nm,
the possessor of His name. Although His personal form is
identical with His name, in certain circumstances, the name
of Bhagavn is even more merciful than He is. It is in this
form of His own name that by His causeless mercy the
.1 .
r Harinma
original Supreme Person, r Ka, descended to deliver
the conditioned souls.
A bona fide spiritual master is constantly absorbed in
chanting and remembering the name of Bhagavn. One who
is most fortunate takes initiation (dk) into the chanting of
the holy name from such a guru. In this way he worships the
Supreme Lord, r Bhagavn, by performing congregational
chanting of His names (sakrtana), by daily chanting a fixed
number of names (japa) and by remembering those names
(smaraa). Scripture states that in this present age of Kali,
it is more glorious to loudly chant the holy name than to
remember that name or chant japa:
japato hari-nmni sthne ata-gudhika
tmna ca punty uccair japan rotn punti ca
r Nradya Pura,
verse spoken by r Prahlda Mahrja
A person who chants the names of r Hari loudly is

one hundred times superior to one who chants those
names quietly. The person who chants quietly only
benefits and purifies himself, whereas a person who
chants loudly also benefits and purifies all who hear
him, such as animals, insects, birds, trees, creepers and
shrubs. Although such entities cannot chant, they can
be delivered from the ocean of birth and death simply
by hearing this harinma.
.2 .
Mah -mantra
Thus, in this age of Kali, the crest-jewel of all kinds of
spiritual practices is to perform sakrtana of the sixteen
word harinma mah-mantra. r Caitanya Mahprabhu
is the most merciful avatra, or incarnation of God, who
purifies the souls of Kali-yuga. He, too, has instructed us to
continually perform sakrtana of the sacred names of the
Lord krtanya sad hari (r ikaka 3).
The Bhan-nradya Pura clearly states:
harer nma harer nma harer nmaiva kevalam
kalau nsty eva nsty eva nsty eva gatir anyath
To make spiritual progress in Kali-yuga there is no
other way, there is no other way, there is no other way,
other than by chanting the holy name, chanting the
holy name, chanting the holy name.
rla Kadsa Kavirja Gosvm explains the meaning of

the above verse as follows:
kali-kle nma-rpe ka-avatra
nma haite haya sarva-jagat-nistra
r Caitanya-caritmta (di-ll 17.22)
In this Age of Kali, the Supreme Lord r Ka has

incarnated as the holy name. It is through the holy
name that the whole world is delivered.
.3 .
r Harinma
drhya lgi harer nma-ukti tina-vra
jaa-loka bujhite puna eva-kra
To benefit materialisticly minded people and help them

develop firm faith in the holy name, the words harer
nma [in the above verse from Bhan-nradya Pura]
have been repeated three times, and eva, meaning
certainly, has been used for emphasis.
kevalaabde punarapi nicaya-karaa
jna-yoga-tapa-karma-di nivraa
The use of the word kevala (only) establishes the

renunciation of all other karmic activities, such as the
cultivation of knowledge (jna), the practice of mystic
yoga, and the performance of austerities (tapa).
anyath ye mne, tra nhika nistra
nhi, nhi, nhie tina ukta eva-kra
For one who disobeys the injunctions of the scriptures,

it will be impossible to obtain deliverance. To clarify
this, nsty eva (there is no other way) has also been
repeated three times.
.4 .
The Sequence of the

Mah-mantra
ome people say that the mah-mantra should be chanted
in the following sequence:

hare rma hare rma
rma rma hare hare
hare ka hare ka
ka ka hare hare
Their reasoning is based on the following points:

(1) The Kali-santaraa Upaniad published by Venkatea
Press, Mumbai, states that this mah-mantra begins
with the words hare rma hare rma rma rma hare hare
followed by hare ka hare ka ka ka hare hare.
(2) In a book called Kalya from Gt Press, Gorakhpura, the
mah-mantra is written in the above mentioned sequence.
(3) r Rma appeared in Tret-yuga. Later r Ka
appeared in Dvpara-yuga. It is therefore logical to
chant hare rma first and then hare ka.
.5 .
r Harinma
This logic is completely without basis.
(1) Earlier publications of the Kali-santaraa Upaniad by
Venkatea Press, Mumbai, clearly state that the mahmantra begins with hare ka and not with hare rma.
These earlier publications are still preserved in older
libraries of Kolkata and Jaipur.
(2) Kalya, published by Gt Press, Gorakhpura, is not
a bona fide proof with which to support the above
perspective.
(3) The fact that Tret-yuga is followed by Dvpara-yuga
has no effect on the eternal mah-mantra. The mahmantra is beyond all yugas and time.
This topic can be understood by citing the Ananta-sahit,
which contains the mah-mantra for deliverance from the
material world (traka-brahma mah-mantra) in each of the
four yugas1. [The word traka means to deliver, or to
take across.] Thus, associated with every yuga is a specific
mantra. By chanting it, one can cross the ocean of birth and
death.
1 Yuga one of the four ages of the universe, which differ in length and which
rotate like calendar months. [ Bhaktivedanta Book Trust]
.6 .
Mah -mantra
Satya-yuga:
nryaa-par vedh
nryaa-parkar
nryaa-par-mukti
nryaa-par-gati
Nryaa is declared as the Supreme in all the Vedas.
Nryaa is the supreme combination of all letters.
Realization of Nryaa is the supreme liberation.
Nryaa is the supreme goal of life.
Treta- -yuga:
rma nryananta
mukunda madhusdana
ka keava kasre
hare vaikuha vmana
O Rma! O Nryaa! O Ananta! O Mukunda! O
Madhusdana! O Ka! O Keava! O Kasri! O Hari!
O Vaikuha! O Vmana!
Dvapara
-yuga:
hare murre madhu-kaiabhre
gopla govinda mukunda aure
yajea nryaa ka vio
nirraya m jagada raka
O Hari, Murri, Madhu-Kaiabhri, Gopla, Govinda,
Mukunda, auri, Nryaa, Ka, Viu! O Jagada,
.7 .
r Harinma
Lord of the universe, please protect me! I have no other
shelter but You.
Kali-yuga:
hare ka hare ka
ka ka hare hare
hare rma hare rma
rma rma hare hare
The Ananta-sahit states:

oaaitni nmni
dvtriad varakni hi
kalau yuge mah-mantra
sammato jva-trae
Hare ka hare ka ka ka hare hare, hare rma hare
rma rma rma hare hare. This harinma mah-mantra
consists of sixteen names and thirty-two syllables. In
Kali-yuga this mantra can deliver all living entities.
Thus, in regard to the third point [that because r Rma

appeared first, it is logical to chant hare rma first and then
hare ka], it is evident that even in Tret-yuga, before
the appearance of Ka in Dvpara-yuga, the names of
r Ka Mukunda, Madhusdana, Ka, Keava and
Kasri were present in the mantra for deliverance.
.8 .
Mah -mantra
In conclusion, there is no validity to the arguments and
logic given in favour of changing the sequence of the mahmantra.
Furthermore, these verses of the Ananta-sahit clearly
state that in Upaniads like the Kali-santaraa Upaniad, the
mah-mantra is written in the following sequence:
Hare Kr. s. na
Hare Kr. s. na
.
.
Kr. s. na
Kr. s. na
Hare Hare
.
.
Hare Rma Hare Rma
Rma Rma Hare Hare
r Nrada received the mah-mantra in this sequence
from his guru, Lord Brahm, and this tradition is still
practised today in the Brahma-Madhva-Gauya-Vaiava
.9 .
r Harinma
r Nrada received the mah-mantra in this sequence from his

guru, Lord Brahm, and this tradition
is still practised today ...
10
. .
Mah -mantra
sampradya. But in other sampradyas, or philosophical
schools of thought, this mah-mantra does not descend [from
guru to disciple] through the guru-parampar, and therefore
its secret and sequence are unknown to persons in those
sampradyas. It is no wonder that the sequence of the mahmantra ends up reversed and beginning with hare rma.
Other bona fide scriptures give evidence regarding the
intrinsic nature (svarpa) of the mah-mantra:
iyasyodamukha-sthasya
harer nmni oaa
sarvyaiva tato dadyn
mantra trai-lokya-magalam
Before initiating a disciple into the gopla-mantra, which
brings auspiciousness to the three worlds, r gurudeva
is to recite the hare ka mantra consisting of sixteen
names. To receive this gopla-mantra, the disciple must
sit facing north and receive the mantra in his right ear.
In scriptures such as the Brahma-ymala, Lord iva describes

the form (svarpa) of the mah-mantra:
hari vin nsti kicit ppa-nistraka kalau
tasml lokoddhrartha harinma prakayet
sarvatra mucyate loko mah-ppt kalau yuge
hare-ka-pada-dvandva keti ca pada-dvayam
tath hare-pada-dvandva hare-rma iti dvayam
. 11 .
r Harinma
tad-ante ca mah-devi! rma rma dvaya vadet
hare hare tato bryd harinma samuddharet
mah-mantra ca kasya sarva-ppa-praakam iti
O Mah-dev, just see! In Kali-yuga there is no easier
way to eradicate sins than to chant the holy name (r
harinma). Therefore, in order to deliver the general
populace, it is essential to propagate r harinma
among them. The people in Kali-yuga can be easily
liberated from the greatest of sins by performing
sakrtana of this mah-mantra. To chant the mahmantra, first chant hare ka twice, then chant ka
twice, then hare twice. After that, chant hare rma twice,
then rma twice and again, hare twice. One should
chant, and perform sakrtana etc., of r Kas mahmantra, which destroys all sins.
This is described in these two stanzas.

The Rdh-tantra states:
u mtar mah-mye! viva-bja-svarpii!
hari-nmno mahmye! krama vada surevari!
A devotee is praying: O Viva-bja-svarpii (seed of the
universe)! Surevari (you who are worshipable by the
demigods)! Mahmy (personification of the deluding
potency)! Mt (Mother)! Please hear my prayer and
explain to me the sequence of the mah-mantra.
. 12 .
Mah -mantra
In response to this, Dev says:
hare ka hare ka ka ka hare hare
hare rma hare rma rma rma hare hare
dvtriad akary eva kalau nmni sarvadam
etan mantra suta-reha! prathama uyn nara
O best among sons, the mah-mantra for Kali-yuga
bestows all perfection. This mah-mantra, the sacred
names of r Ka, is composed of sixteen names
and thirty-two syllables: hare ka hare ka ka
ka hare hare, hare rma hare rma rma rma hare
hare. Therefore, a person who desires his own welfare
should first hear this mah-mantra from his gurudeva.
In the same Rdh-tantra, Tripur-dev also suggests:

hari-nmn vin putra! dk ca viphal bhavet
guru-deva-mukhc chrutv harinma parkaram
brhmaa-katra-vi-dr rutv nma parkaram
dk kuryu suta-reha! mah-vidy-su sundara!
O best among sons, you are conversant with the
greatest knowledge. Please look; if you hear the goplamantra from r gurudeva before hearing the hare ka
mah-mantra from him, the results of the gopla-mantra
will become void. Therefore, persons of all sections of
society (varas), such as the brhmaas and katriyas,
must first hear this mah-mantra from r gurudeva
before they accept initiation into the gopla-mantra.
. 13 .
r Harinma
The Padma Pura also states:
dvtriad akara mantra nma oaaknvitam
prajapan vaiavo nitya rdh-ka-sthala labhet
Any Vaiava who constantly chants the hare ka
mah-mantra, which is endowed with sixteen names
consisting of thirty-two syllables, will certainly attain
the supreme abode of r Rdh-Ka in Goloka
Vndvana-dhma.
In the Rdh-hdaya-khaa of the Brahma Pura,

Romaharaa Sta prays to r Vedavysa as follows:
yat tvay krtita ntha!
hari-nmeti sajitam
mantra brahma-pada siddhikara tad vada no vibho!
O Vibhu (Great One)! O Prabhu (Lord)! Please instruct
me on the intrinsic form of the transcendental mantra,
which consists of the all-spiritual names of r Hari,
the bestower of all perfections.
In reply, r Vedavysa gives the following instruction:

grahad yasya mantrasya deh brahma-mayo bhavet
sadya pta sur-po pi sarva-siddhi-yuto bhavet
tad aha te bhidhsymi mah-bhgavato hy asi
. 14 .
Mah -mantra
iti oaaka nmn tri-kla-kalmapaham
nta parataropya sarva-vedeu vidyate
O my son, I will certainly instruct you in that mahmantra. By accepting it, a person in the bodily conception
of life can be spiritualized; even a drunkard can quickly
become purified and attain all perfection. I will certainly
instruct you because you are a mah-bhgavata and a
suitable candidate. The sixteen word mah-mantra, hare
ka hare ka ka ka hare hare, hare rma hare
rma rma rma hare hare, can destroy all of the the sins
committed in the three worlds. For achieving liberation
from bondage, the four Vedas do not mention a method
superior to the chanting of this mah-mantra.
Ananta-sahit also states:

oaaitni nmni dv-triad varakni hi
kalau yuge mah-mantra sammato jva-trae
utsjyaitan mah-mantra ye tv anyat kalpita padam
mah-nmeti gyanti te stra-guru-laghina
It is the hare ka mantra, which is composed of
sixteen names and thirty-two syllables, that is the
. 15 .
r Harinma
supreme mantra for delivering the souls in Kali-yuga.
All revealed scriptures accept this mantra to be famous
as the mah-mantra. Therefore those who neglect this
mah-mantra and accept and propagate any other
mantra (such as niti gaura rdhe syma, hare ka hare
rma or r ka caitanya prabhu nitynanda hare ka
hare rma r rdhe govinda) as the mah-mantra, due to
their own imagination or the imagination of others,
disobey guru and scripture.
If someone asks, Why is this sixteen word hare ka mantra

the great, or mah, mantra? then the following answer is
given.
Bhagavn r Ka has innumerable holy names, but
His other names cannot equal the name Hari, which protects
us from imminent sins, great misfortune and ignorance.
There is no name equal to the name of Ka in the matter
of bestowing prema, and there is no name equal to Rma in
the matter of bestowing liberation (crossing the ocean of
material existence). The mah-mantra is composed of these
three primary names. Moreover, these sixteen names are a
form of address. Affixes such as o, nama, kl, svh, etc.,
are not added [required] here. For this reason it is called the
mah-mantra.
. 16 .
Mah -mantra
The Sanat-kumra-sahit states:
hare kau dvir vttau ka tdk tath hare
hare rma tath rma tath tdk hare puna
First chant hare ka twice, then ka twice, followed
by hare twice. Then chant hare rma twice, rma twice
and then hare twice. By this we get the mah-mantra,
hare ka hare ka ka ka hare hare, hare rma hare
rma rma rma hare hare.
Please note that in the Yajur Veda, the Kali-santaraa Upaniad

also describes the intrinsic form and glories of the mahmantra in this way:
hari o. dvparnte nrado brahma jagma, katha
bhagavan! g paryaan kali santareyam iti. sa hovca
brahm sdhu pto smi sarva-ruti-rahasya gopya
tacchu yena kali-sasra tariyasi. bhagavata dipuruasya nryaasya nmoccraa-mtrea nirdhtakalir bhavati. nrada puna papraccha. tan-nma kim
iti? sa hovca hirayagarbha, hare ka hare ka
ka ka hare hare / hare rma hare rma rma rma
hare hare. iti oaaka nmn kali-kalmaa-nanam.
nta parataropya sarva-vedeu dyate. iti oaakalvtasya jvasya-varaa-vinanam. tata prakate
para brahma meghpye ravi-rami-maalveti. punar
. 17 .
r Harinma
nrada papraccha. bhagavan! ko sya vidhir iti? sa hovca
nsya vidhir iti. sarvad cir aucir v pahan brahmaa
sa-lokat sampatm sa-rpa t syujyatm iti.
At the end of Dvpara-yuga, r Nrada went to r
Brahm. After offering his obeisances, he inquired: O
Lord, how, while wandering about on this earth planet,
can I cross beyond the influence of this age of Kali?
Lord Brahm replied: O son, you have asked an
excellent question. Please hear the most confidential
secret in the entire Vedas, knowing which you can easily
transcend the influence of Kali. Just by ones utterance
of the name of that Original Person (di-purua), who
is Bhagavn r Nryaa (Ka), the personality of
Kali-yuga begins to tremble.
Nrada further inquired: Which name of r
Bhagavn is that? What is its instrinsic form (svarpa)?
In reply Brahm said: Hare ka hare ka ka
ka hare hare, hare rma hare rma rma rma hare
hare. This mah-mantra, composed of sixteen names,
can completely destroy all the impurities of the age of
Kali. A superior spiritual practice does not appear in
the entire Vedas. The mah-mantra destroys the sixteen
coverings of the soul, which means that it can destroy
the five gross elements (paca-bhta) and the eleven
senses that cover the living entity. Then, just like the
sun whose rays shine brightly when the covering of
clouds is removed, the Lord reveals Himself to the
living entity.
. 18 .
Mah -mantra
r Nrada then asked: O Lord, what are the rules
and regulations for chanting this mah-mantra?
Lord Brahm said: There are no rules and regulations
for chanting this mah-mantra. Anyone can chant it in a
pure or impure state. Moreover, by clearly pronouncing
this mah-mantra, one can attain the five types of
liberation, or its secondary results, such as achieving
equal bodily features as the Lord (srpya), living on
the same planet with the Lord (slokya), possessing
opulence like that of the Lord (sri), being the Lords
personal associate (smpya), and merging with the
Lords effulgence (syujya). Not only that, the primary
result of chanting the mah-mantra is the attainment
of ka-prema, the fifth goal of human life (pacama
pururtha).
This subject matter is presented in r Caitanya-caritmta, dill 7.38-86, Madhya-ll 25.147 and 192, and Antya-ll 3.177,
7.104 and 20.11.
r Bhakti-candrika, Saptama Paala states:
atha mantra-vara vakye dvtrimad akar nvitam
sarva-ppa-praamana sarva-durvsan nalam
This mah-mantra is endowed with thirty-two syllables
and can destroy all sins. It is like fire, burning all evil
habits.
. 19 .
r Harinma
catur-varga-prada saumya bhakti-da prema-prvakam
durbuddhi-haraa uddha sattva-buddhi-pradyakam
It bestows religiosity (dharma), economic development
(artha), sense gratification (kma) and liberation (moka).
Its beautiful form (svarpa) is capable of stealing ones
foolish, ignorant mentality. It is the giver of pure
spiritual intelligence and it bestows the symptoms of
prema-bhakti.
sarvrdhya sarva-sevya sarve kma-prakam
sarvdhikra-samyukta sarva-lokaika-bndhavam
It is worshipable and worthy of being served by all.
r nma fulfils everyones desires. All are qualified
to serve this mah-mantra, meaning all are qualified
to perform sakrtana of the mah-mantra. Of all wellwishers, this mah-mantra is prominent.
sarvkarsaa-samyukta dua-vydhi-vinanam
dk-vidhi-vihna ca klkla-vivajitam
It is endowed with the potency to attract all. It is the
destroyer of all afflictions. It does not depend on the
rules and regulations of dk etc., and it is not restricted
by time.
v-mtrearcita bhya-pj-vidhy-anapekakam
jihv-sparana-mtrea sarve phala-dyakam
dea-klniyamita sarva-vdi-susammatam
. 20 .
Mah -mantra
The mah-mantra is worshipped just by saying it. No
external paraphernalia is required. It is capable of
giving results simply by its contact with the tongue,
without considering the rules pertaining to time, place
and circumstance. For this reason, members of all
philosophical schools accept it.
Also the Paippalda-kh of the Atharva Veda states:

sva-nma-mla-mantrea sarva hldayati vibhu
sa eva mla-mantra japati harir iti ka iti rma iti
That mah-mantra, which is composed of the names of
r Ka, the origin of all incarnations of God (avatras),
is making everyone joyful. He Himself, in the form of
r Ka Caitanya Mahprabhu, audibly chants the
hare ka mah-mantra, the source of all mantras.
The following verse explains the result of performing krtana,

etc., of the mah-mantra:
mantro guhya paramo bhakti-vedya
nmny av aa ca obhanni
tni nitya ye japanti dhrs
te vai mym atitaranti nnye
parama mantra parama-rahasya nitya vartayati
The mah-mantra is most confidential and can only be
understood through bhakti. It contains eight charming
. 21 .
r Harinma
pairs of names of the Supreme Lord, such as hare ka
and hare rma. It is thus certain that intelligent people
who chant these names continuously will become free
from material illusion (my), not others. That is why
intelligent persons always chant, perform krtana of
and remember the mah-mantra.
In the Brahma Pura (Uttara-khaa, Chapter Six),

King Vbhnu prays to the sage Kratu, O lord, if you are
favourably disposed toward me, please give me in charity the
names of r Hari. That very moment, the magnanimous
sage Kratu gave him the sixteen names, hare ka etc. Thus
an intelligent person should always, everywhere, keep
chanting this mah-mantra: nma-sakrtana tasmt sad
krya vipacit the holy name may be chanted during all
activities.
. 22 .
r Caitanya Mahprabhu
and the Mah-mantra
r Caitanya Mahprabhu, who inaugurated the chanting
of r harinma-sakrtana, instructs the devotees, also, to

perform sakrtana of the mah-mantra.
r Vsudeva Srvabhauma Bhacrya says:
viaa-cittn kali-ghora-bhtn
savkya gauro hari-nma-mantram
svaya dadau bhakta-jann samdiat
sakrtayadhva nanu ntya-vdyai
Upon seeing the unhappy and fearful living entities
of this age of Kali, r Caitanya Mahprabhu, out of
His causeless compassion, mercifully distributed the
mah-mantra as charity and instructed the devotees:
O devotees, you should collectively perform sakrtana
by singing and dancing with musical instruments.
harer nma-prasdena nistaret ptak jana
upade svaya ka caitanyo jagad-vara
. 23 .
r Harinma
ka-caitanya-devena hari-nma-prakitam
yena kenpi tat-prpta dhanyo sau loka-pvana
By the mercy of the holy name, a sinner can also be
delivered. This is because the instructor of the holy
name is the Lord of the universe, r Ka Caitanya
Mahprabhu. It therefore follows that, any person who
receives this holy name, which has been manifested
by r Ka Caitanya Mahprabhu Himself, becomes
most fortunate. Furthermore, they can also purify
others by giving them their association.
The great poet rla Kavi Karapra states in his epic poem,
r Caitanya-carita (11.54):
tata r-gaurga samavadad atva-pramudito
hare kety uccair vada muhur iti r-maya-tanu
tato sau tat procya prativalita-romca-lalito
rudas tat-tat-karmrabhata bahu-dukhair vidalita
(At the time of r Caitanya Mahprabhus sannysa
ceremony, the barber who had been asked to shave Him
felt morose and perturbed. Although he held the razor
in his hand, he could not bring himself to shave off r
Caitanya Mahprabhus beautiful curly hair. Instead
he simply wept.) r Caitanya Mahprabhu, whose
eternal form is fully immersed in the transcendental
sentiments of r Rdh, became deeply pleased and
said: O Barber! You must constantly and loudly chant
. 24 .
Mah -mantra
rma rma rma hare hare.
Upon hearing these instructions from r Mahprabhu, that

barber began to chant, and although he continued to weep
in great distress, he proceeded to shave off Mahprabhus
hair. He became so absorbed in chanting the mah-mantra
that his bodily hairs stood erect (romca, or pulaka).
r Caitanya-magala states:
bhu prasriy prabhu brhmae tulil
tra ghare bhakti-bhare gna rabhil
Mahprabhu, with His arms outstretched, lifted the
brhmaa up. His heart full of bhakti, He started to sing.
brhmaera ghara yena haila vndvana
harinma unibre ise sarva-jana
It seemed as if the house of the brhmaa had become
Vndvana. A multitude of people gathered to hear
and chant the mah-mantra.
(All of them together started performing krtana of the
mah-mantra): hare ka hare ka ka ka hare hare,
hare rma hare rma rma rma hare hare.
. 25 .
r Harinma
r Caitanya-magala also states:
hare ka nma prabhu bale nirantara
r Caitanya Mahprabhu is always uttering the names
hare ka.
prasanna r-mukhe hare ka ka bali
vijaya hail gauracandra kuthal
The delightful Gauracandra, His divine face full of
transcendental happiness, became victorious chanting
hare ka ka.
hare ka hare ka bali' prema-sukhe
pratyaka hail si advaita-sammukhe
Once, while uttering hare ka hare ka, rman
Mahprabhu, fully immersed in the bliss of prema,
appeared before Advaita crya.
r Caitanya-bhgavata (Madhya-khaa 6.117) states:

jaya jaya hare kamantrera praka
jaya jaya nija-bhakti-grahaa-vilsa
All victory to the manifestation of the hare ka
mah-mantra (when Bhagavn accepts the mood of a
devotee). All glories, all glories to the blissful pastimes
performed by accepting bhakti to Him.
. 26 .
Mah -mantra
r Caitanya-bhgavata (Madhya-khaa 23.7478) also states:
prabhu bole,ka-bhakti hauk sabra
ka-nma gua vai n baliha ra
rman Mahprabhu said: May all attain ka-bhakti. Do
not utter anything except Kas names and qualities.
pane sabre prabhu kare upadee
ka-nma mah-mantra unaha harie
Mahprabhu Himself is instructing everyone with
these words: All of you joyfully hear this mah-mantra,
which is composed of Kas names.
prabhu bale kahil ei mahmantra
ih jap giy sabe kariy nirbandha
rman Mahprabhu said: I have spoken this mahmantra for all of you. Now you decide a fixed number
of names to chant, and chant regularly.
ih haite sarva-siddhi haibe sabra
sarva-kaa bala' ithe vidhi nhi ra
You will gain all perfections through this. Always keep
chanting it. There is no other procedure except for this.
. 27 .
r Harinma
ki ayane, ki bhojane, kib jgarae
ahar-nia cinta ka, balaha vadane
r Caitanya-bhgavata (Madhya-khaa 28.28)
While sleeping, eating or awake, at all times remember

Ka and chant His name.
sarvad r-mukhe hare ka hare hare
balite nanda-dhr niravadhi jhare
r Caitanya-bhgavata (Antya-khaa 1.199)
Uttering the names hare ka hare hare with His lotus

mouth, Mahprabhu shed incessant tears of ecstasy
from His eyes.
kali-yuga-dharma haya nma-sakrtana
cri-yuge cri-dharma jvera kraa
r Caitanya-bhgavata (di-khaa 14.137)
The dharma, or principle religious occupation, of Kaliyuga is nma-sakrtana. The four types of dharma
prescribed within the four yugas, respectively, are
solely for the auspiciousness of the jvas.
r Caitanya-bhgavata (di-khaa 14.139143) states:

ataeva kali-yuge nma-yaja sra
ra kona dharma kaile nhi haya pra
In Kali-yuga, the essence of sacrifice (yaja) is to chant
the holy names. Following any other religious process
. 28 .
Mah -mantra
rman Mahprabhu said: May all attain ka-bhakti.

Do not utter anything except
29Kas names and qualities.
. .
r Harinma
will not take anyone across the ocean of material
existence.
rtri-dina nma laya khite uite
thra mahim vede nhi pre dite
Even the Vedas cannot fully describe the glories of
a person who chants the names of the Lord day and
night, even while eating and sleeping.
una mira, kali-yuge nhi tapa-yaja
yei jana bhaje ka, tra mah-bhgya
O Tapana Mira, listen. In the age of Kali, there is not
much to be gained from the performance of austerities,
fire sacrifice and other procedures, but that person
who performs the bhajana (worship) of r Ka is
supremely fortunate.
ataeva ghe tumi ka bhaja giy
kuini parihari' eknta haiy
Therefore, you should return to your home and perform
bhajana of r Ka. Leaving all duplicitous behaviour,
you should take the association of devotees.
sdhya-sdhana-tattva ye-kichu sakala
hari-nma-sakrtane milibe sakala
Just by performing harinma-sakrtana, one will gain
entrance into all else, such as philosophical truths
. 30 .
Mah -mantra
regarding the goal of life and the process of worship
(sdhya-sdhana-tattva).
ei loka nma bali laya mah-mantra
ola-nma battia-akara ei tantra
The subject of this loka is the sixteen names consisting
of thirty-two syllables, which are all in the vocative
case. This is what is known as the mah-mantra.
sdhite sdhite yabe premkura habe
sdhya-sdhana-tattva jnib se tabe
r Caitanya-bhgavata (di-khaa 14.145147)
If you continually chant the holy name, the seed of

prema will sprout and you will come to understand the
truth about perfection and the truth about the process
by which perfection is attained (sdhya-sdhana-tattva).
r Caitanya-caritmta states:
ka-nma-mah-mantrera ei ta svabhva
yei jape, tra ke upajaye bhva
The nature of the hare ka mah-mantra is such

that when a person chants it, his heart immediately
develops loving sentiments for r Ka.
. 31 .
r Harinma
ka-viayaka premparama pururtha
yra ge ta-tulya cri pururtha
When the four goals of human life dharma (perfectly

performing ones occupational duty), artha (accumu
lating wealth), kma (satisfying ones desire for sense
pleasure) and moka (attaining liberation) stand before
pure love for r Ka (ka-prema), the fifth and
topmost goal, they appear as insignificant as straw.
pacama pururthapremnandmta-sindhu
brahmdi nanda yra nahe eka bindu
The fifth, supreme, goal (ka-prema) is a nectarean

ocean of the bliss of prema. The other goals, like the
pleasure derived from the featureless aspect of the
Absolute (brahma), do not compare to even a drop of
this ocean.
ka-nmera phalaprem, sarva-stre kaya
The conclusion of all scripture is that prema is the fruit

of chanting the names of Ka.
. 32 .
Mah -mantra
In this age of Kali, Ka has descended in the form
of these names. Certainly, it is by these names that the
entire world is delivered.
avatari caitanya kaila dharma pracraa
kali-kle dharmaka-nma-sakrtana
r Caitanya-caritmta (Madhya-ll 11.98)
r Caitanya Mahprabhu has descended in this age

of Kali to propagate the religious process of the age,
chanting the holy names of r Ka.
sakrtana-yaje tre kare rdhana
sei ta sumedh rakali-hata-jana
That person who worships Bhagavn by performing

sakrtana is considered to possess high intelligence. But
others, who do not perform sakrtana, are understood
to have had their intelligence destroyed by Kali.
nirantara kara ka-nma-sakrtana
helya 'mukti' pbe, pbe prema-dhana
Constantly chant the sacred names of Ka (kanma). Even by chanting nmbhsa, or a semblance of
the holy name, you will very easily achieve liberation.
Eventually, upon chanting the pure names, you will
receive the treasure of ka-prema, pure love for Ka.
. 33 .
r Harinma
eka nmbhse tomra ppa-doa ybe
ra nma laite ka-caraa pibe
Just start to chant the hare ka mah-mantra. Then,

when you can chant at the stage of nmbhsa, the
entirety of your sinful reactions will be removed. And
when you can chant hare ka purely, you will attain
the shelter of r Kas lotus feet.
nmera phale ka-pade prema upajaya
r Caitanya-caritmta (Antya-ll 3.178)
The fruit of chanting the holy name without offence

is that prema, or ecstatic love for the lotus feet of r
Ka, will awaken.
kali-klera dharmaka-nma-sakrtana
In Kali-yuga the only religious duty is to chant kanma-sakrtana.

hare prabhu kahena,una svarpa-rma rya
nma-sakrtanakalau parama upya
In jubilation r Caitanya Mahprabhu said: My dear

Svarpa Dmodara and Rmnanda Rya, please hear
Me. Chanting the holy names (nma-sakrtana) is the
supreme process in Kali-yuga.
. 34 .
Mah -mantra
sakrtana-yaje kalau ka-rdhana
sei ta sumedh pya kera caraa
In this Age of Kali, the process of worshiping Ka is

to perform sacrifice by chanting the holy name of the
Lord. One who does so is certainly very intelligent, and
he attains shelter at the lotus feet of Ka.2
nma-sakrtane haya sarvnartha-na
sarva-ubhodaya, ke-premera ullsa
By chanting ka-nma, one can eradicate all anarthas,

or desires that are an impediment to devotion. And
by the splendour of r-ka-prema, pure love for r
Ka, all good fortune is awakened.
khite uite yath tath nma laya
kla-dea-niyama nhi, sarva-siddhi haya
Regardless of time or place, one who chants the name

attains all perfection, either while eating, sleeping,
standing or sitting. There are no restrictions in regards
to time, place and so forth.
2 Translation by rla A. C. Bhaktivednta Swami Prabhupda

Bhaktivedanta Book Trust
. 35 .
r Harinma
ei-mata ha yei ka-nma laya
r-ka-carae tra prema upajaya
A person will definitely awaken prema for the lotus feet

of r Ka if he chants His name like this.
rla Raghuntha dsa Gosvm states in the introduction to

his commentary on the mah-mantra:
ekad ka-virahd dhyyant priya-sagamam
mano-vpa-nirsrtha jalpatda muhur muhu
yni nmni virahe jajpa vrabhnav
tnye va tad-bhva-yukto gauracandro jajpa ha
Once, rmat Rdhik was feeling overwhelming distress
due to separation from Her beloved ymasundara,
and She meditated upon meeting Him. To remove Her
fire of separation, She began to chant this mah-mantra,
rma rma rma hare hare. r Caitanya Mahprabhu,
who is absorbed in the mood of rmat Rdhik, also
chanted these names.
r-caitanya-mukhod gr hare keti varak
majjayanto jagat premi vijayant tadhvay
Laghu-bhgavatmta (1.4)
. 36 .
Mah -mantra
. 37 .
rmat Rdhik
r Harinma
Thus, Kas sixteen names consisting of thirty-two
syllables, the hare ka mah-mantra, came from the allauspicious mouth of r Caitanya Mahprabhu. May this
mah-mantra, which makes the entire universe absorbed in
ka-prema, be graciously and conspicuously present above
all else. Jaya ho! Jaya ho! Let the mah-mantra be completely
victorious!
. 38 .
Commentaries on the
Mah-mantra
'hari' 'krsna' 'rma' iti nma-traytmako 'mah-mantra'
tasmin sabodhantmakni tri nmni santi
The mah-mantra consists of the three names Hari, Ka

and Rma. Each name is in the vocative case, meaning it is a
direct address, a calling out.
Elaboration on the sweetness of the name

~ Mdhurya-may ~
An elaboration on the sweetness of these three names is
as follows:
vijpya bhagavat-tattva cid-ghannanda-vigraham
haraty avidy tat-kryam ato harir iti smta
By providing a clear understanding of the conclusive
truth about His nature, r Bhagavn, the embodiment
of eternity, knowledge and bliss, destroys avidy, or
. 39 .
r Harinma
the absence of knowledge, and its concomitant result,
ignorance. Therefore the name Hari (one who takes
away) is an appropriate name to remember Him.
nandaika-sukha rmn yma kamala-locana
gokulnando nanda-nandana ka ryate
It is only the lotus-eyed Nanda-nandana, r yma
sundara, the nectarean embodiment of bliss, who
bestows bliss to the residents of Gokula and who is
referred to as Ka (the all-attractive one).
vaidagdh sra-sarvasva mrta-lldhidaivatam
r-rdh ramaya nitya rma ity abhidhyate
Brahma Pura (Uttara-khaa 6.55)
r Ka is the ll-mrtimn-vigraha the personifica

tion of transcendental pastimes, or the presiding deity
of such pastimes. He is the crest-jewel of all those
who are rasika (who can fully relish transcendental
mellows), and He is supremely clever in all arts.
Because He eternally makes rmat Rdhik enjoy
amorous pastimes, in other words, because He gives
Her pleasure, He is also known as Rma.
. 40 .
Mah -mantra
Elaboration on the opulence within the name
~ Aivarya-may ~
harita tri-vidha tpa janma-koi-atodbhavam
ppa ca smarat yasmt tasmd dharir iti smta
Bhagavn r Ka is known as Hari because He
steals, from those devotees who remember Him, the
three-fold miseries3 of countless births and the sinful
activities performed by the body, mind and words.
kir bh-vcaka abdo a ca nirvti vcaka
tayor aikya para brahma ka ity abhidhyate
The verbal root k means all attractive and the word
a means blissful. The combination of these syllables
refers to r Ka, the embodiment of bliss, the allattractive Parabrahma.
ramante yogino nante satynande cid-tmani
iti rma-padensau para brahmbhidyate
Yogs on the transcendental platform derive great
joy by meditating upon Him as the infinite form of
supreme bliss (nitynanda-svarpa), and as He who has a
transcendental form (cinmaya-svarpa). For this reason,
that r Ka is also called Rma (the supreme enjoyer).
3 Those miseries arising from ones own body and mind, miseries inflicted by others
and miseries given by the demigods in the form of draught, flood, famine etc.
. 41 .
r Harinma
The commentary that explains how
the Divine Couple can be remembered
within the name
~ Yugala-smaraa-may ~
mano harita kasya khlda-svarpi
tato har r-rdhaiva tasy sabodhana hare
r Rdh is the pleasure potency (hldin-akti) of r
Ka. It is She who is known as Har (one who steals
away) because She can captivate Kas mind. Har
becomes Hare in the vocative case.
apaghya trap dharma dhairya mna vraja-striya
veun karati ght tena ko bhidhyate
By the sound of His flute, Vraja-rja-kumra, the
young prince of Vraja, steals away the natural shyness,
sense of dharma (religiosity), pride and patience of the
cowherd damsels, and attracts them away from their
households. Therefore, He is known as Ka.
ramayaty ania rpa lvayair vraja-yoitm
mana pacendriynha rmas tasmt prakrtita
That same Ka, with the extraordinary beauty of His
form (rpa-lvaya), always surcharges the minds and
senses of the cowherd damsels with ever-increasing
bliss. For this reason He is glorified as Rma.
. 42 .
Mah -mantra
Commentary on the mah-mantra
by rla Jva Gosvm
sarva-ceto-hara kas tasya citta hartay asau
vaidagdh-sra-vistrair ato rdh har mta (1)
Harer
Kacandras transcendental beauty

captivates the minds of all, but rmat Rdhik
captivates even the mind of r Ka by exercising
Her unrivalled cleverness. Therefore, She is known as
Har. Har in the singular vocative case is Hare.4
karati svya-lvaya-mural-kala-nisvanai
r-rdh mohana-gu lakta ka ryate (2)
Kr. s. na
. r Hari, who is adorned with qualities that
bewilder the three worlds, constantly attracts rmat

Rdhik by His youthful beauty and the sweet sound
of His flute. Therefore, He is called Ka [the allattractive one].
ryate nyate rse hari hariek
ekkin raha-kuje hareya tena kathyate (3)
Harer Ka kidnapped the doe-eyed rmat

Rdhik, taking Her alone to a secluded forest bower,
4 According to Sanskrit grammar, the last letter in a name may change in the vocative case. In the mah-mantra, Har becomes Hare. The names Ka and Rma remain
the same.
. 43 .
arinma
By ther Hsound
of His flute, Vraja-rja-kumra, the young prince of
Vraja, steals away the natural shyness, sense of dharma, pride and
patience of the cowherd damsels, and attracts them away from their
households. Therefore, He is known as Ka.
. 44 .
Mah -mantra
. 45 .
r Harinma
away from the rsa-maala. This has been learned from
the words of the most exalted saintly personalities.
Therefore, Rdhik is known as Har. Har in its
vocative case becomes Hare.
aga-ymalima-stomai ymal-kata-kcana
ramate rdhay srdha ata ko nigadyate (4)
r. s. na
. The magnificent effulgence emanating
from His dark limbs can convert r Rdhiks golden
complexion to the lustre of a dark sapphire (ymavara). That Rdh-ramaa ymasundara is called
Ka.
ktvraye sara-reha kntaynumatas tay
kya sarva-trthni taj-jnt ka ryate (5)
r. s. na
. r Hari manifested yma-kua, the
topmost of all beautiful lakes, in the forest of Vraja near
Govardhana. He did this in accordance with the desire
of His beloved r Rdhik, and He attracted all holy
places to it. Therefore, learned people who understand
this deep secret call Him Ka.
kyate rdhay prem yamun-taa-knanam
llay lalita cpi dhrai ka udhta (6)
Kr. s. na
. Although His pastimes in the kujas on
the banks of the Yamun in Vndvana bewilder the
. 46 .
Mah -mantra
world, the all-attractive dhra-lalita-nyaka5 r Hari is
attracted by the transcendental prema of r Rdhik,
which is celebrated by the name mahbhva. That is
why intelligent people call Him Ka.
htavn gokule tihann aria pua-pugavam
r-haris ta rasd uccai ryatti har mta (7)
HareWhilst living in Vraja, r Ka stole away
the life force of the strong bull-like demon, Arisura.

At that very moment rmat Rdhik, in great
jubilation, loudly chanted Hari, Hari! For this reason,
r Rdh is known as Har. In the vocative case, Har
is addressed as Hare.
hy aspua ryati prti-bharea hari-ceitam
gyatti mat dhrair har rasa-vicakanai (8)
Harer Rdhik sings the pastimes of r Ka

in indistinct tones, and sometimes, out of intense
affection, She sings loudly. Therefore, learned scholars
who are expert in discerning rasa-tattva refer to Her as
Har. Har is addressed as Hare.
rasvea-paristrat jahra mural hare
hareti krtit dev vipine keli-lampa (9)
5 The dhra-lalita-nyaka is as attractive as Cupid, ever-youthful, expert at joking,
never anxious, controlled by His beloveds prema and expert in loving affairs. He is
rasika, charming and dexterous.
. 47 .
r Harinma
HareIn Vndvana, r Rdhik playfully stole
away the flute as it fell from the hands of r Ka

while He was immersed in rasa. Because She stole away
(jahra), Rdhik-dev is known as Har. The form of
address for Har is Hare.
govardhana-dar-kuje parirabha-vicakaa
r-rdh ramaymsa rmas tena mato hari (10)
Rmar
Ka is most clever in the art of

embracing. He is thus known as Rma because He
wandered with r Rdhik, playing and enjoying with
Her in the cave-like arbours of Govardhana.
hanti dukhni bhaktn rti saukhyni cnvaha
har dev nigadit mah-kruya-lin (11)
Harer
Rdhik is most merciful. She steals

away all the miseries of the devotees and daily bestows
happiness upon them. Thus She is known as Har and
is addressed as Hare.
ramate bhajate ceta paramnanda-vridhau
atreti kathito rma yma-sundara-vigraha (12)
RmaThe minds of the devotees who perform
bhajana delight in the topmost ocean of bliss, r Ka.

For this reason the dark complexioned r Ka is
known as Rma.
. 48 .
Mah -mantra
ramayaty acyuta prem nikuja-vana-mandire
rm nigadit rdh rmo yuktas tay puna (13)
RmaIn the arbours, rmat Rdhik gives joy
to r Hari with Her prema. Therefore, according to

the etymological origin of ramayati nandayati or She
who gives happiness and bliss, She is called Rm. r
Ka is known as Rma because He unites with r
Rdh, or Rm.
rodaniar gokule dvnalam ayati hy asau
vioayati tenokto rmo bhakta-sukhva (14)
maWhen r Ka, saw all the Vrajavss

weeping in Vraja, He swallowed the forest fire, thus
giving them great pleasure. Therefore, r Ka, who
gives happiness to His bhaktas, is called Rma.
nihantum asurn yto mathur-puram ity asau
tadgam adraha kmo yasy ssau hareti ca (15)
Harer
Ka went to Mathur-pur to kill

Kasa and other demons. Afterwards, He returned
to Vraja with the desire to meet with r Rdhik in a
solitary place. She attracts r Ka from dhmas like
Mathur and brings Him to Vraja. For this reason She
is called Har (one who steals). The form of address for
Har is Hare.
. 49 .
r Harinma
gatya dukha-hart yo sarve vrajavsinm
r rdh-hri-carito hari r-nanda-nandana (16)
Harer Nanda-nandana came from Mathur and
Dvrak to steal away all the miseries of the Vrajavss.

That Nanda-nandana, who is endowed with pastimes
that captivate the mind of r Rdhik, is called Hari.
The word Hari becomes Hare in the vocative case.
Thus ends the commentary on the mah-mantra
by rla Jva Gosvm
Commentary on the mah-mantra

by r Gopla Guru Gosvm
ajna-tat-krya-vina-heto
sukhtmana yma-kiora-mrte
r-rdhiky ramaasya pusa
smaranti nitya mahat mahnta (1)
The topmost devotees, the mah-bhgavatas, eternally
remember the embodiment of bliss and the youthful
black complexioned form of r Rdh-ramaa, who
can destroy ignorance (avidy) as well as the disease of
material existence born from it.
vilokya tasmin rasika ktaja
jitendriya ntam ananya-cittam
ktrthayante kpay suiya
pradya nma-traya-yukta-padyam (2)
. 50 .
Mah -mantra
That same mah-bhgavata who upon seeing their
qualified disciple completely full of devotion, attach
ment and taste for the same r Rdh-ramaa, and
also recognizing him to be grateful, victorious over
the senses, peaceful, undistracted and steady minded,
mercifully gives him the verse containing hare ka,
etc., namely the mah-mantra, which is composed of
three names. In this way, they make him successful.
C o m m e nt a r y o n t h e wo rd H a re
w it h i n t h e m a h - m a nt ra
harir harati ppni dua-cittair api smta

anicchaypi saspo dahatyeva hi pvaka (3)
HareJust as fire burns even if touched by accident,
similarly, the Lord can remove all the sins of a person

with a wicked mind, regardless of the mood with
which he remembers Him. Thus His name is Hari, He
who steals away.
vijpya bhagavat-tattva cid-ghannanda-vigraham
haraty avidy tat-kryam ato harir iti smta (4)
By providing a clear understanding of the conclusive
truth about His nature, r Bhagavn, the embodiment
of eternity, knowledge and bliss, destroys avidy, or
the absence of knowledge, and its concomitant result,
ignorance. Therefore the name Hari (one who takes
away) is an appropriate name to remember Him.
. 51 .
r Harinma
athav sarve sthvara-jagamdn tpatraya
haratti hari, yadv divya-sadgua-ravaa-kathanadvr sarve vivdn mano haratti, yadv
sva-mdhuryea koi-kandarpa-lvayena sarve
avatrdn mano haratti hari, hari-abdasyasabodhane he hare (5)
He is called Hari because He removes the threefold
miseries of all the moving and non-moving living
entities. The minds of materially enmeshed living
entities are captivated by hearing and chanting His
transcendental qualities. Therefore, His name is Hari.
By His sweet innate beauty and elegance, which is more
enchanting than millions upon millions of Cupids,
He captures the minds of all other incarnations. Thus
the Prince of Vraja, r Ka, is known as Hari. The
vocative form of Hari is Hare.
rsdi-prema-saukhyrthe harerharati y mana
har s gyate sadbhir-vabhnu-sut par (6)
svarpa-prema-vtsalyair-harer-harati y mana
har s kathyate sadbhi r-rdh vabhnuj (7)
harati r-ka mana khlda-svarpi
ato haretyanenaiva r-rdh parigyate
itydin r-rdh-vcaka-har-abdasya sabodhane hare (8)
To accomplish the loving pleasure of rsa, rmat
Rdhik captivates the mind of Ka by Her form,
qualities, tenderness and love. Thus, gentle, virtuous
. 52 .
Mah -mantra
persons talk and sing about the bliss potency (hldinakti) of r Ka, Vabhnu-nandin r Rdh, by
using the name Har. Har is addressed as Hare.
C o m m e nt a r y o n t h e wo rd K a
kir bh-vcaka abdo, a ca nirvtti-vcaka

tayor aikya para brahma,ka ity abhidhyate (9)
Kr. s. na
. The verbal root k means all-attractive
and a means all-blissful. When combined, they

indicate the all-attractive and blissful Parabrahma,
known by the name r Ka.
vara parama ka sac-cid-nanda-vigraha
andir dir govinda sarva-kraa-kraam (10)
It is Govinda Himself who is beginningless and
who is the origin of all, the cause of all causes, the
personification of eternity, knowledge and bliss and the
Supreme Controller who is known by the name Ka.
nandaika-sukha rmn yma kamala-locana
gokulnandano nanda-nandana ka ryate
ka abdasya sabodhane ka (11)
That one without a second, who is the personification
of the elixir of pure bliss and the source of delight for
the residents of Gokula, is the lotus-eyed son of Nanda,
. 53 .
r Harinma
r ymasundara (the beautiful dark complexioned
one), who is referred to as Ka. The vocative form of
the word Ka is Ka.
C o m m e nt a r y o n t h e wo rd R m a
r-abdoccrat devi! bahir nirynti ptak

puna praveakle tu makraca kapavat (12)
Rmar akara said to Prvat: He Dev! By
pronouncing the first syllable of the word Rma (r) all

sins leave the body, and when one chants the syllable
ma, it acts as a door to prevent the sins from re-entering.
ramante yogino nante satynande cidtmani
iti rmapadenda parabrahm bhidhyate (13)
Yogs rejoice in the pure spiritual, and unlimited
Absolute Truth, and the embodiment of bliss. That
Parabrahma is known as Rma.
vaidagdh sra-sarvasva, mrta-lldhidaivatam
r-rdh ramyan nitya rma ity abhidhyate (14)
r Ka, the predominating deity of all rasa-filled
pastimes, the crest-jewel of the clever and the topmost
enjoyer of rasa (rasika-ekhara), eternally gives joy to
rmat Rdhik. He is thus referred to as Rma.
. 54 .
Mah -mantra
. 55 .
r Ka
r Harinma
r rdhycittamkya ramate kratti rma
rma-abdasya sabodhane rma
tath hi krama-dpiky candra prati r-kamama nma-atenaiva rdh-nma saduttamam
ya smarettu sad rdh na jne tasya ki phalam (15)
r Ka further attracts the mind of r Rdhik and
thus enjoys performing pastimes with Her. He is therefore
known as Rma. The vocative form of the word Rma is
Rma. In the Krama-dpik, r Ka said to Candram,
the moon: Rdhs name is superior to hundreds of My
names. In other words, chanting r Rdhs name just
once is far superior to chanting My names hundreds of
times. Even I do not know what benefit awaits that person
who always chants and remembers r Rdh.
Another explanation of each word of the mah-mantra is as

follows:
Harekasya
mano
haratti
har
rdh,
tasy
sabodhanane he hare rmat Rdhik, who steals the mind

of r Ka, is called Har. She is addressed, He Hare!
Kr. s. na
. rdhy mana karatti ka tasya sabodhane he
ka Ka means He who attracts the mind of r Rdh.

He is addressed, He Ka!
. 56 .
Mah -mantra
Harekasya
loka-lajj-dhairydi sarva haratti har
rdh, tasy sabodhane he hare r Rdhik causes r

Ka to lose (hara) all His shyness, sobriety, patience,
modesty, etc. That is why She is known as Har. She is
addressed, He Hare!
Kr. s. na
. rdhy loka-lajj-dhairydi sarva karatti ka,
tasya sabodhane he ka r Ka attracts Rdhik in such

a way that She loses all Her shyness, reserve, patience, etc. For
this reason He is called Ka. He is addressed, He Ka!
Kr. s. na
. yatra yatra rdh tihati gacchati v tatra tatra s
payati ko m spati, balt kacukdika sarva haratti
ka, tasya sabodhane he ka Wherever r Rdhik

stands or goes, She sees r Ka touching Her and forcibly
pulling Her veil. For this reason He is called Ka (allattractive) and is addressed He Ka!
Kr. s. na
. punar harat gamayati vana karatti ka,
tasya sabodhane he ka He gives pleasure to r Rdh,
who again ventures to the forest of Vndvana, being

irresistibly attracted by the sound of His flute. For this
reason He is called Ka and addressed He Ka!
Hareyatra ko gacchati tihati v tatra tatra payati
rdh mamgre prve sarvatra tihati viharati iti har rdh,
. 57 .
r Harinma
tasy sabodhane he hare r Ka sees r Rdh next
to Him wherever He stands or moves in every direction
and hence His consciousness becomes captivated by Her.
Therefore, She is called Har. She is addressed, He Hare!
Harepunas ta ka harati sva-sthnam abhisrayatti
har rdh, tasy sabodhane he hare She again steals

r Ka away to a secret rendezvous hinted at by Her;
therefore, the address to r Rdh is Har. Har changes to
Hare in the vocative case.
Hareka
vana harati vanam gamayatti har
rdh, tasy sabodhane he hare r Rdh steals Ka

away to the forest. In other words Her attraction takes Ka
to the forest groves of Vndvana; thus, r Rdh is called
Har. She is addressed, He Hare!
Rmaramayati t narma-nirkadineti rma, tasya
sabodhane he rma r Kas playful smile, laughter,

darana, etc., involves r Rdhik in amorous pastimes
and thus gives pleasure to Her. For this reason His name is
Rma. He is addressed, He Rma!
Harett-klika dhairyvalabandika kasya haratti
har rdh tasyh sabodhane he hare r Rdh causes
. 58 .
Mah -mantra
Ka to instantly lose His patience and composure. There
fore, She is Har and addressed, He Hare!
Rmacumbana-stankaralingandibhi
ramate
iti
rma tasya sabodhane he rma By means of intimate kisses,

stana-karaa, embraces and so forth, r Ka performs
intimate pastimes with Rdhik. He is addressed, He Rma!
Rmapunas t puruocit ktv ramayatti rma,
tasya sabodhane he rma r Ka is He who enjoys

amorous pastimes with His consort, r Rdhik, by making
Her play the dominant role in love. He is thus called Rma
(the enjoyer), and is addressed He Rma!
Rmapunas tatra ramate iti rma, tasya sabodhane he
rma Because He repeatedly enjoys pleasure in that place,

He is called Rma and is addressed He Rma!
Harepuna rsnte kasya mano htv gacchatti har

rdh, tasy sabodhane he hare As rsa-ll comes to a
conclusion, She walks away and yet again steals r Kas
mind. Rdh is therefore called Har. She is addressed
He Hare!
Harerdhy mano htv gacchatti hari ka, tasya

sabodhane he hare Similarly, r Ka, at the conclusion
. 59 .
r Harinma
. 60 . Ka
r Rdh-
Mah -mantra
of rsa-ll also walks away, capturing Rdhiks mind. Thus
He is called Hari. Here, Ka is addressed, He Hare!
Thus ends the commentary on the mah-mantra
by r Gopala Guru Gosvm
The commentary on the mah-mantra

by r Raghuntha dsa Gosvm
ekad ka-virahd dhyyant priya-sagamam
mano- vpa-nirsrtha jalpatda muhur muhu
he hare sva-nma-ravaa-mtrea sva-mdhuryea ca mac-ceto harasi.
tatra hetu: he ka iti. k-abdasya sarvrtha a ca nanda-svarpa
iti svrthe a. sac-cid-nanda-svarpaka iti svyena srva-dikparamnandena srvdhika-paramnandena v pralobhya iti bhva.
tata ca he hare va-vdane mama dhairya-lajjgurubhaydikam api harasi.
tata ca he ka svga-saurabhea m sva-ghebhyo
vndvana pratykarasi.
tata ca he ka vana praviy me kacuk sahasaivgatya
karasi.
tata ca he ka svga-lvayena sarvdhiknandena ca m
pralobhya mat kucau karasi (nakhair karasi).
tata ca he hare sva-bhu-nibaddh m pupa-ayy prati harasi.
tata ca he hare tatra niveity me antaryam api bald harasi.
tata ca he hare antarya-vasana-haraa-mietma-viraha-p
sarvam eva harasi.
. 61 .
r Harinma
tata ca he rma svacchanda mayi ramase.
tata ca he hare yad avaia me kicid vmyam st tad api harasi.
tata ca he rma m ramayasi svasmin puruyitm api karoi.
tata ca he rma ramaya-c-mae! tava navna-vaktramdhuryam api niaka tad-tmna tava rmayaka mannayanbhy dvbhym ev 'svdyate iti bhva.
tata ca he rma ramaa rama, ramasya bhva rma;
he rma! tad tva skd rmadhidevabhvarpo prktakandarpa eva bhavasi, athav na kevala ramaa-rpepi
ramaa-kartu ramaa-prayojaka kintu tad-bhva-rp rati-mrtir
iva tva bhavasti bhva.
tata ca he hare mac-cetan-mgm api harasi, mm nandamrcchit karoti bhva.
yato he hare siha-svarpa! tad api tva rati-karmai siha iva
mah-prgalbhya prakaayasti bhva
eva bhtena tvay preyas viyukt 'ham kaam api kalpakoim iva ypayitu katha prabhvmti svayam eva vicraya
iti nma oaakasy 'bhiprya. tata ca nmabhi cumbakair
iva ka kay sahasaiv 'kto milita-paramnanda eva.
tasy sva-sakhn tat-parivra-vargasya tad-bhva-sdhaknm
arvcnnm api r-rdh-ko mnasa saprayata.
Commentary
by Saccidnanda Bhaktivinoda hkura
He Haremac-citta htv bhava-bandhann mocaya
O Hare, please captivate my mind and release me from
material existence.
. 62 .
Mah -mantra
He Kamac-cittam kara O Ka, please attract my
restless mind toward You.
He Haresva-mdhuryea mac-citta har O Hare,
captivate my mind with Your innate sweetness.
He Kasva-bhakta-dvr
bhajana-jna-dnena
mac-
citta odhaya O Ka, please make my mind pure with

the knowledge of devotional service, as given by Your
devotees, who understand the science of devotion.
He Kanma-rpa-gua-lldiu man-nih kuru
O Ka, please give me firm faith in Your name, form,
qualities and pastimes.
He Karucir bhavatu me O Ka, may I develop
a taste for Your name, form, qualities and pastimes.
He Harenija-sev-yogya m kuru O Hare, please
make me qualified to serve You.
He Haresva-sevm deaya O Hare, please make me
qualified and order me to serve You.
He Haresva-prehena saha svbha-ll rvaya
O Hare, please make me hear of Your sweet pastimes with
Your dear most beloved (Ka).
. 63 .
r Harinma
He Rmaprehay saha svbha-ll m rvaya
O Rma, Rdhik-ramaa, make me hear of Your most
cherished amorous pastimes that You perform with Your
beloved r Rdhik.
He Haresva-prehena saha svbha-ll m daraya
O Hare, rmat Rdhik, please give me darana of Your
dearest pastimes with Your beloved r Ka.
He Rmaprehay saha svbha-ll m daraya O
Rma, Rdhik-ramaa, please reveal to me a vision of Your
cherished pastimes with Your beloved.
He Rmanma-rpa-gua-ll-smaradiu m yojaya
O Rma, please engage me in remembering Your name,
form, qualities and pastimes.
He Rmatatra m nija-sev-yogya kuru O Rma,
please make me qualified to serve You in those pastimes.
He Harem svg-ktya ramasva O Hare, please accept
me and include me within Your pastimes. In other words
make me blissful.
. 64 .
Mah -mantra
He Haremay saha ramasva O Hare, please include me in
Your pastimes. Perform Your transcendental sports with me.
Thus ends the commentary on the mah-mantra taken from
r Caitanya-ikmta and other scriptures by
r Saccidnanda Bhaktivinoda hkura
Commentary on r Pada-kalpataru
nara harinma antare achu bhvaha
habe bhava-sgare pra
dhara re ravae nara harinma sdare
cintmai uha sra
O brother, just by slightly experiencing this holy name
in your heart, you can cross the ocean of material
existence. Therefore, with great respect, take this
harinma through your aural senses, for it is the very
essence of a wish-fulfilling spiritual gem (cintmai).
yadi kta-ppi dare kabhu mantrakarja ravae kare pna
r ka caitanya bale haya tachu durgama
ppa tpa saha tra
r Ka Caitanya Mahprabhu says that if a sinful
person even once respectfully accepts this emperor of
all mantras (the mah-mantra) through his aural senses,
the gravest of his sins will be vanquished along with all
. 65 .
r Harinma
the misery within the blazing fire of this material world
(adhytmika, adhibhautika and adhidaivika).
karaha gaura-guru-vaiava-raya
laha nara harinma-hra
sasre nma lai sukti haiy tare
pmara durcra
O brother, accepting the shelter of r Gaurga, guru
and the Vaiavas, take this garland of r harinma.
Even the most ordinary and immoral people will be able
to cross beyond this material world by accumulating
spiritual merit (sukti) on the strength of these names.
ithe kta-viaya-ta pahu-nma-hr
yo dhrae rama-bhra
ku-tna jagadnanda kta-kalmaa
kumati rahala krgra
As a result of giving up the holy name, only this
wretched Jagadnanda, due to deep attachment
to material sense objects and absorption in sinful
activities, has remained in this world and busies himself
with other practices. I am like a labourer carrying an
unnecessary burden, and thus I continue to lie in the
penitentiary of this material world.
r Pada-kalpataru, Gaura-pada-taragi taraga 1,
Ucchvsa 2, pada 59
. 66 .
be bhava sga
cintmai u
ja ravae ka
ppa tpa sa
nara harin
pmara du
yo dhrae ra
ti rahala k
This illustration reveals the hare ka mah-mantra concealed

within the Pada-kalpataru song.

ha
re
r
ma
ha
re
r
ma
ha rinma anta
re acchu bhvaha
re ravae nara
ha rinma sda
k ta-ppi da
re kabhu mantraka
a caitanya bale
ha ya tacchu durga
ha gaura-guru-vai a va raya la
re nma lai su
k ti haiy ta
k ta-viaya-t a pahu-nma-h
a jagadnanda k ta-kalmaa ku
nara
dhara
yadi
r k-
kara-
sas-
ithe
ku-t-
re pra
ha sra
re pna
ha tra
ma hra
r cra
ma bhra
r gra
The Glories of
r Harinma
One can find an abundance of glorification of r

Bhagavns name in the scriptures. A portion of those
glories will be mentioned here.
The intrinsic form of the holy name

~ Nma-svarpa ~
nma cintmani ka
caitanya-rasa-vigraha
prna uddho nitya-mukto
bhinnatvn nma-nmino
Bhakti-rasmta-sindhu (1.2.108)
The holy name of r Ka awards all benedictions,

just like the cintmai stone. It is Ka Himself, the
embodiment of all transcendental mellows (caitanyarasa-vigraha). Since Kas name and Ka Himself
are non-different, the holy name is complete, beyond
. 69 .
r Harinma
the influence of the material energy (my) and
eternally liberated.
In Kali-yuga the holy name

bestows all perfection
kaler doa-nidhe rjann
asti hy eko mahn gua
krttand eva kasya
mukta-saga para vrajet
rmad-Bhgavatam (12.3.51)
My dear King, although Kali-yuga is an ocean of faults,

there is still one good quality about this age: Simply by
chanting the hare ka mah-mantra, one can become
free from material bondage and promoted to the
transcendental kingdom.6
kte yad-dhyyato viu
trety yajato makhai
dvpare paricaryy
kalau tad dhari-krtant
The result that is attained in Satya-yuga by performing

(dhyna) meditation on r Bhagavn, in Tret-yuga
by performing opulent fire sacrifices (yaja) and in
. 70 .
Mah -mantra
Dvpara-yuga by performing formal worship (arcana),
is easily available in the age of Kali solely by performing
the chanting of the name of r Bhagavn (harinmakrtana).
dhyyan kte yajan yajais-trety dvpare rcayan
yadpnoti tadpnoti kalau sakrtya keavam
Viu Pura (6.2.17)
Padma Pura, Uttara-khaa (42.25)
The same benefit that can be obtained in Satya-yuga

through meditation (dhyna), in Tret-yuga through
performance of fire sacrifices (yaja) and in Dvparayuga through methodical worship (arcana), can be
obtained in Kali-yuga only through harinma-krtana.
In Kali-yuga it is r Ka Himself who has descended

in the form of His name. Through this name the entire
world is delivered.
nma vin kali-kle nhi ra dharma
sarva-mantra-sra nma ei stra-marma
In the age of Kali there is no other authorized religious

practice than to chant the holy name. It is the essence
. 71 .
r Harinma
of all Vedic mantras. This is the established conclusion
of the teachings of all the scriptures.
The glories of the holy name as described

by the previous spiritual masters
aha saharate khila sakd
udayd eva sakala-lokasya
tarair iva timira-jaladhi
jayati jagan-magala harer nma
rla rdhara Svm
Padyval (6)
All victory to the holy name, which is auspicious for

the entire world! Just as the rising sun dissipates all
darkness, similarly, if the holy name arises just once, it
can destroy all of a persons sins.
ki kta-cetas sumanasm uccana chasm
-calam amka-loka-sulabho vaya ca mukti-riya
no dk na ca sat-kriy na ca puracary mang kate
mantro ya rsan-spg eva phalati r-ka-nmtmaka
Padyval (18)
The holy name attracts the minds of even those who

are beyond the three modes of material nature. It is
easily accessible to those with the power of eloquence,
as well as to clas (the lowest among human beings,
. 72 .
Mah -mantra
dog-eaters, etc.). It even conquers the opulence of
liberation (mukti). Such is the mah-mantra, the very
form of r Kas names. From the very moment
the holy name contacts the tongue it awards results,
without slightly considering whether or not a person
has taken initiation (dk), performed pious activities
or performed preparatory rituals.
The glories of chanting the holy name

exceed the glories of realizing
the impersonal brahma
yad-brahma-skt-kti-nihaypi
vinam yti vin na bhogai
apaiti nma-sphuraena tat te
prrabdha-karmeti virauti veda
rla Rpa Gosvm
Ka-nmakam (4)
O Nma Prabhu, the fructified sinful reactions

(prrabdha-karma), which one has to undergo, even after
attaining realization through uninterrupted resolute
meditation on the impersonal brahma, in a completely
detached state, are at once destroyed just by your
vibration. In other words, they are destroyed the very
moment You appear on the tongue of the devotee. In a
loud voice, the Vedas declare this repeatedly.
. 73 .
r Harinma
agha-cchit-smaraa vior
vahv-ysena sdhyate
oha-spandana-mtrea
krttanas tu tato varam
Hari-bhakti-vilsa (11.236)
Vaiava-cintmai-vkya
Although remembrance of r Viu destroys all sins,

full remembrance of Him can only be achieved after
endeavouring with great difficulty. Chanting His names,
however, is superior even to remembering Him. (This is
because by merely vibrating the name with nmbhsa
one becomes liberated from bondage to the cycle of birth
and death.)

over meditation and temple worship
jayati jayati nmnanda-rpa murrer
viramita-nija-dharma-dhyna-pjdi-yatnam
katham api sakd tta mukti-da prin yat
paramamamtam eka jvana bhaa me
Bhad-bhgavatmtam (1.1.9)
All victory, all victory to the name of Murri, the

embodiment of divine bliss! Through the chanting of
this name, ones religious duties, meditation, worship
. 74 .
Mah -mantra
and other endeavours are completed. However the holy
name is uttered (even by one in the stage of nmbhsa),
it awards liberation to the living entities [who hear it].
It is therefore the supreme nectar, my very life and my
adornment.
yena janma-atai prva
vsudeva samarcita
tan-mukhe hari-nmni
sad tihanti bhrata
O best of the dynasty of Bharata, the holy name of r

Hari is eternally present only on the lips of one who
has properly worshipped Vsudeva for hundreds of
births.
Chanting the holy name is not governed by rules

regarding time, place or circumstance
na dea-niyamo rjan na kla-niyamas tath
vidyate ntra sandeho vior nmnukrttane
klo sti dne yaje ca snne klo sti sajjape
viu sankrttane klo nsty atra pthiv-tale
Sakhydhta Vaiava-cintmai-vkya
O King, it is stated unequivocally that time and place

are not considered in the performance of the chanting of
. 75 .
r Harinma
the names of r Viu. Rules regarding time (kla) and
regulations (niyama) are applicable in regard to giving
in charity (dna), performing fire sacrifice (yaja) and
chanting other mantras. On this earth planet, however,
such considerations do not apply to the performance
of the congregational chanting of r Vius names
(sakrtana).
na dea-niyamas tasmin na kla-niyamas tath
nocchidau niedho sti r-harer nmni lubdhaka
quoted from Viu-dharmottara-vkya
O Hunter, time and place are not a consideration in

regard to chanting the holy name of r Hari. Nor is
there any [scriptural] prohibition in regard to chanting
in an unclean state due to having eaten, or being in of
any kind of unclean condition.7
madhura-madhuram etan magala magaln
sakala-nigama-vall-sat-phala cit-svarpam
sakd api parigta raddhay helay v
bhguvara nara-mtra trayet ka-nma
quoted from Skanda Pura
7 Scripture ordains that to perform various devotional activities, one must bathe
and don clean cloth, or cloth that one has not worn while eating, etc. This regulation
does not apply to the chanting of the holy name.
. 76 .
Mah -mantra
The holy name is the most auspicious of all that is
auspicious, and the sweetest of all that is sweet. It is the
fully ripened transcendental fruit of all the creepers of
the rutis [literally, "that which is heard", the Vedas].
O best of the Bhgu dynasty, if a person even once
chants the name of Ka without offence be it with
faith or indifference that chanting will deliver him
from the bondage of material existence.
Chanting the holy name is the process (sdhana)

and the goal (sdhya) for everyone
etan nirvidyamnnm
icchatm akuto-bhayam
yogin npa nirta
harer nmnukrttanam
O King, the previous spiritual masters have declared

the following to be the immovable principle (siddhnta):
Repeated chanting and remembering of the name of r
Hari is the supreme practice and goal for those who
are indifferent to sense pleasure, for the exclusively
dedicated devotees, for those who desire liberation,
promotion to heaven, etc., and for the self-satisfied
yogs.
. 77 .
Saccidnanda rla Bhaktivinoda hkura
r Harinma
by Saccidnanda rla Bhaktivinoda hkura
The ocean of material existence is very difficult to
cross. Without the mercy of Paramevara, the Supreme

Controller, it is not only difficult but impossible. Even
though the living entities are superior to matter, they are
by nature weak and dependent. Bhagavn is their sole
protector, guardian and saviour. The living entity (jva) is
an atomic conscious being (au-caitanya), and therefore, he
is dependent on and the servant of the Supreme Conscious
Entity (Bhagavn).
That Supreme Conscious Entity is the shelter for all
living entities. This world of matter is created by the
deluding material potency (my), and the position of
the living entity is like that of an offender in prison. The
living entity wanders throughout the world created by the
material potency as a result of his opposition to the Supreme
Lord (Bhagavn). Those living entities who are opposed to
Bhagavn are chained by the deluding potency and thus
called baddha-jvas, or conditioned souls, whereas those living
. 79 .
r Harinma
entities who are inclined toward Bhagavn are free from the
deluding energy and are called mukta-jvas, or liberated souls.
In this way, according to their condition, the unlimited living
entities can be divided into baddha-jvas and mukta-jvas.
By devotional practice, the conditioned soul attains the
mercy of Bhagavn and thus becomes capable of breaking
free from the powerful chains of my. After lengthy con
templation, our extremely glorious saints have established
three types of spiritual practice (sdhana): karma, jna and
bhakti.
Karma
Varrama-dharma8, austerities (tapasy), fire sacrifice (yaja),

giving in charity (dna), executing vows (vrata) and yoga are
mentioned in scriptures as limbs of prescribed duties, or pious
fruitive action (karma), and their results are clearly described.
By deeply understanding the distinct nature of these
results, the primary effects of karma, or pious action
performed to attain the fruit of that action, are revealed. The
results are (1) enjoyment on the earthly planets, (2) enjoyment
in the heavenly planets, (3) relief from disease and (4) the
opportunity to perform good karma.
8 The Vedic social system, which arranges society into four occupational divisions
(varas), based on a persons natural qualities, and also into four stages of spiritual
development (ramas).
. 80 .
Mah -mantra
If we separate the fourth effect the opportunity to
perform higher karma from the other three, it seems that
the results of enjoying the earthly planets and the heavenly
planets and curing disease, which the living entity acquires
by performing pious activity, are all illusory as well as
perishable. Such results will be destroyed in the Supreme
Lords wheel of time. It is not possible to become free from
the bondage of the deluding potency (my) by attaining
these results. On the contrary, they will increase the desire
to execute more karma, which will lead to further bondage to
my. Results such as attaining the opportunity to perform
higher pious action become meaningless if not performed
in the real sense.
In this regard, rmad-Bhgavatam (1.2.8) states:
dharma svanuhita pus
vivaksena-kathsu ya
notpdayed yadi rati
rama eva hi kevalam
If, even after executing varrama-dharma precisely, a
human being does not develop a taste in his heart for
hearing and chanting the glories of r Bhagavn and
rmad-Bhgavatam, his endeavour has been useless
labour.
In varrama-dharma, the divisions of pious duties, both

wordly and bodily, are based on the human beings inherent
. 81 .
r Harinma
natures. Its ultimate purpose facilitates a persons continued
journey within this material world (sasra), and within this
body, in the easiest possible way, so that he gets ample time
to hear hari-kath. If a human being practises varramadharma perfectly but has no taste for hari-kath, then all of
his endeavours amount to useless labour only. The ocean of
material existence cannot be crossed by performing pious
action. I have explained this briefly.
Jna
Empiric knowledge, or jna, is also considered a means by

which one can achieve a higher goal. The result of jna is
the purification of the soul (tma-uddhi). The soul (tm) is
beyond matter, but the living entity, forgetting this reality,
takes shelter of matter. In this way, he becomes lost on the
path of karma, or pious action.
By discussing empiric knowledge, a person can under
stand that he is not composed of matter but is transcendental.
The intrinsic nature of this type of knowledge is merely the
renunciation of pious action and its fruits. It is thus called
naikarmya (absence of pious action and its reaction).
In this stage, the living entity has a little knowledge about
transcendental entities (cit-vastu) but is yet to begin relishing
transcendental bliss, which is that transcendental entitys
eternal function. The jvas who have attained this stage are
. 82 .
Mah -mantra
called tmarma (one who finds pleasure solely in the self).
But when the transcendental activity of relishing spiritual
bliss begins, the stage of naikarmya, absence of pious action
and its reaction, comes to an end. For this reason Devari
Nrada states in rmad-Bhgavatam (1.5.12):
naikarmyam apy acyuta-bhva-varjita
na obhate jnam ala nirajanam
Even jna (knowledge) that is devoid of material
affinity in the form of freedom from reaction, but
that is not resplendent with pure devotion (bhakti), is
completely fit to be neglected.
rmad-Bhgavatam (1.7.10) also mentions:

tmrm ca munayo
nirgranth apy urukrame
kurvanty ahaituk bhaktim
ittham-bhta-guo hari
There is such an extraordinary quality in Hari, the
Supreme Conscious Entity, that He even attracts all
those who rejoice in the self (tmarmas), who are free
from material bondage, and engages them in bhakti, or
devotion, to Him.
Therefore, prescribed duties (karma) and empiric knowledge

(jna) can only be considered limbs of sdhana when the
. 83 .
r Harinma
results of pious action (bringing the privilege to perform
higher pious action) and jna (renouncing its state of
passivity due to taking pleasure only in the self) are
employed in the execution of bhakti.
In and of themselves, empiric knowledge and prescribed
duties are not accepted as limbs of sdhana. They are only
accepted as such when they lead us to bhakti. It is then that
they have some significance. Therefore, only bhakti is called
sdhana. Because prescribed duties and empiric knowledge
are dependent on bhakti, in some places they are accepted as
sdhana. But bhakti, by its very nature, is the intrinsic nature
of sdhana.
Bhakti
The verdict of rmad-Bhgavatam (11.14.20) is very clear on

this topic:
na sdhayati m yogo
na skhya dharma uddhava
na svdhyyas tapas tygo
yath bhaktir mamorjit
O Uddhava, performing duties as prescribed in scripture
(karma-yoga), analytical philosophy (skhya-yoga) or
executing varrama-dharma cannot please Me; nor can
study of the Vedas, austerity or renunciation. Only the
performance of ardent bhakti is pleasing to Me.
. 84 .
Mah -mantra
Performing bhakti is the only way to please Bhagavn; there
is no other means. There are nine kinds of sdhana-bhakti:
hearing about Him (ravaa), chanting His name and glories
(krtana), remembering Him (smaraa), worshipping Him
(arcana), praying to Him (vandana), offering Him obeisances
(pda-sevanam), serving Him (dsya), making friendship
with Him (sakhya) and fully surrendering ones very self to
Him (tma-nivedana).
Hearing, chanting and remembering are the primary
limbs of devotional practice (sdhana). r Bhagavns name,
form, qualities and pastimes should be the object of these
practices. Of these four, r nma, chanting the holy name, is
the original seed. Thus, according to scripture, harinma is
the root of all worship:
harer nma harer nma harer nmaiva kevalam
kalau nsty eva nsty eva nsty eva gatir anyath
r-Bhan-nradya Pura (3.8.126)
The name of Hari, the name of Hari, the name of Hari

is the only way. In this age of Kali, there is no other way,
there is no other way, there is absolutely no other way
to achieve the ultimate destination.
The word kalau is to be understood as follows. Although

there is never a time when r harinma is not the sole means
. 85 .
r Harinma
for deliverance, in the age of Kali, the various other mantras
and practices have become weak. For this reason, in Kaliyuga, it is especially appropriate to take shelter of this allpowerful harinma.
In relation to the holy name, r Padma Pura states:
nma cintmai ka caitanya-rasa-vigraha
pra uddho nitya-mukto bhinnatvn nma-nmino
rla Jva Gosvm writes in his commentary on the above

verse:
ekam eva sac-cid-nandarasdi-rpa
tattva dvidhvirbhtam ity artha
r-ka-tattva is the non-dual form of eternity,
knowledge and bliss (advaya-sac-cid-nanda-svarpa).
He has appeared in two forms, as nm, the possessor
of the name (the very form of r Ka) and as nma,
His name.
The essence of all spiritual truths (tattva) is that Ka is the

possessor of all potencies (sarva-aktimn). The splendour
of He who possesses all potencies is the splendour of His
potency. It is akti that reveals the transcendental form of
the Supreme Person, her basis. By her power to exhibit, r
. 86 .
Mah -mantra
Ka's form is revealed, and by her power to invoke, the
holy name manifests [on the tongue]. Therefore, this holy

name awards the supreme goal of life and all transcendental
good fortune (cintmai-svarpa). It is also the very form
of r Ka (ka-svarpa) and the personification of
transcendental mellows (caitanya-rasa-vigrahah-svarpa).
Nma is eternally complete in itself. In other words, in
chanting the holy name, it is not required to combine inflected
forms to form mantras, like kya-nryaya. As soon as the
holy name of Ka is uttered, ka-rasa rises spontaneously
in the consciousness. The holy name is eternally pure and
transcendental; it is not lifeless like material syllables. Only
nma is caitanya-rasa, composed of transcendental humours,
and ever liberated. The material tongue is not capable of
producing the holy name. Only a person who has tasted the
rasa of the holy name can understand this explanation. Those
who imagine that the holy name is lifeless, or of material
origin, cannot relish transcendental mellows, nor can they
be satisfied with this explanation.
Someone may say that the holy name, which we chant
continuously, is dependent on material syllables. How, then,
can it be said that the holy name is eternally liberated and
not a material object? rla Rpa Gosvm responds to this
adverse opinion as follows:
. 87 .
r Harinma
ata r-ka-nmdi na bhaved grhyam indriyai
sevonmukhe hi jihvdau svayam eva sphuraty ada
Bhakti-rasmta-sindhu (1.2.234)
This means that the material senses can only perceive a

material object. The holy name of Ka is transcendental;
therefore, it can never be perceived by the material senses.
That nma which initially manifests on the tongue is the
result of a sphrti a pulsating of the transcendental bliss of
the soul in the present material senses. But when the souls
transcendental tongue utters Kas name, the Supreme
Absolute Truth personally appears on the material tongue
and begins to dance. As transcendental humours pervade
the senses of the devotee, he laughs out of bliss (nanda),
weeps and laments out of affection (sneha) and dances out
of love (prti). In this way r ka-nma-rasa pervades the
tongue. Kas name is not produced by a material tongue.
The holy name that is chanted at the time of sdhana is
but a shadow of the name, or nmbhsa, chanting that is
covered by clouds of ignorance and by anarthas, desires
unfavourable to the development of bhakti. It is not the holy
name proper. It has been repeatedly seen that continued
practice of nmbhsa takes one through different stages of
advancement and brings one to the stage of transcendental
taste for the transcendental names. The lives of Vlmki and
Ajmila are shining examples of this.
. 88 .
Mah -mantra
The living entity has no taste for the holy name because
of his offences. For those who chant the name of r Ka
without offence, the transcendental name of r Hari, the
fully conscious reservoir of all rasa, manifests Himself
within their hearts. With the rising of the holy name, the
heart blossoms with joy, streams of tears flow from ones
eyes and symptoms of transcendental ecstasy (sttvikavikra) become manifest in the body. rmad-Bhgavatam
(2.3.24) thus states:
tad ama-sra hdaya vateda
yad-ghyamair hari-nma-dheyai
na vikriyettha yad vikro
netre jala gtra-ruheu hara
When the living entities chant the holy name, they
indeed experience a complete transformation of heart,
tears flow from their eyes, their bodily hairs stand erect,
and so forth. When, despite chanting Kas name, a
person does not experience any of these symptoms, it
is to be understood that his heart has become very hard
due to offences.
The primary duty of a practitioner of bhakti is to chant

the holy name of r Hari without offence. It is therefore
necessary to know the many types of offences, as one can
then stop oneself from committing them.
. 89 .
r Harinma
The ten offences to the holy name
mentioned in scripture
(1) To blaspheme devotees and saintly persons.
(2) To consider demigods like Lord iva to be equal to
Bhagavn or independent of Him.
(3) To disobey r guru, who reveals the truth about the holy
name.
(4) To criticize the Vedic literature that describes the glories
of the holy name.
(5) To consider the glories of the holy name to be an
exaggeration or false glorification.
(6) To consider the meanings of the holy name as revealed
in scripture to be imaginary; in other words, to consider
the names Ka, Rma, etc., to be a product of the
imagination.
(7) To commit sinful activities on the strength of chanting
the holy name.
(8) To equate chanting of the holy name with materially
auspicious activities recommended in the portion of the
Vedas that deals with selfishly motivated fruitive action
(karma-knda).
(9) To instruct faithless persons on the glories of the holy
name.
(10) To not have faith in the name of r Ka, despite
hearing its glories.
. 90 .
Mah -mantra
(1) To blaspheme devotees and saintly persons
If a person disbelieves in the saintly devotees and blasphemes
the perfected souls whose characters are spotless, it is an
offence to the holy name. Therefore, one who accepts the holy
name must first reject with his whole heart the tendency to
disrespect or disregard any Vaiava. If a doubt arises about
the activity of a Vaiava, one should try to inquire about
the cause of that behaviour and avoid criticizing him. Our
primary duty is to have faith (raddh) in the sdhus.
(2) To consider demigods like Lord iva to be equal to

Bhagavn or independent of Him
To consider demigods like Lord iva to be independent of
Bhagavn is an offence to the holy name, or a nma-apardha.
Bhagavat-tattva is one without a second. Demigods like Lord
iva are not independent of r Bhagavns authority, nor
are they separate from Him. If a person honours demigods
like iva as qualitative incarnations of the material modes of
nature (gua-avatras) or as devotees of Bhagavn, he will
not form the misconception that they are independent of
Him. Those who consider Mahdeva (iva) an independent
and separate demigod, worshipping him alongside Viu,
do not actually honour the true glory of Mahdeva, who
is the greatest among Vaiavas. Such persons therefore
. 91 .
r Harinma
become offensive to both Viu and iva. Those who chant
the holy name should reject this kind of misconception.
(3) To disobey r guru, who reveals the truth about the

holy name
To disobey r gurudeva is nma-apardha, an offence to
the holy name. He who gives the highest teachings on the
truth about the name (nma-tattva) should be accepted as
a spiritual master, or crya, and as someone most dear to
Bhagavn. One can attain firm faith in the holy name by
cultivating staunch devotion for r gurudeva.
(4) To criticize the Vedic literature that describes the

glories of the holy name
The bona fide scriptures should never be blasphemed.
Revealed scriptures like the Vedas describe pure loving
devotion unto the Supreme Lord (bhgavata-dharma); in other
words, the glories of the holy name (r-nma). Therefore, to
blaspheme these scriptures is an offence to the holy name,
the glories of which are described throughout the Vedas:
vede rmyane caiva
pure bhrate tath
dv ante ca madhye ca
hari sarvatra gyate
Mahbhrata (Svargrohaa-parva 6.93)
. 92 .
Mah -mantra
In Vedic literature, including the Rmyaa, Puras
and Mahbhrata, from the very beginning (dau) to
the end (ante ca), as well as within the middle (madhye
ca), only Hari, the Supreme Personality of Godhead, is
explained.9
How can a person develop love for the holy name if he

blasphemes bona fide scriptures? Some people consider the
scriptures descriptions of the importance of the holy name
to be simply words of praise. It is an offense to the holy name
to chant the name with such an attitude, and those who
do so will never achieve any tangible result. Such persons
conclude that scriptures falsely praise the glories of the holy
name, just as they falsely praise selfishly motivated fruitive
action (karma-ka) so that people will develop a taste to
perform it. Those who think like this are unfortunate. On
the other hand, rmad-Bhgavatam (2.1.11) describes the
faith of fortunate persons:
etan nirvidyamnnm
icchatm akuto-bhayam
yogin npa nirta
harer nmnukrttanam

. 93 .
r Harinma
This means that the sole duty of a yog who is detached from
the material world and who wishes to become free from all
fear is to chant the holy name. Persons who have such faith
can achieve the real fruit of chanting.
(5) To consider the glories of the holy name to be an

exaggeration or false glorification
Some people do not understand the difference between
nmbhsa (a shadow of the name) and nma (the pure name).
They believe that nma is only a combination of syllables
that will definitely grant results whether one has faith or not.
They use the life and character of Ajmila as an example,
quoting rmad-Bhgavatam (6.2.14):
sketya prihsya v
stobha helanam eva v
vaikuha-nma-grahaam
aegha-hara vidu
One who chants the holy name is immediately freed
from the reactions to unlimited sins, even if he chants
indirectly (to indicate something else), jokingly, for
musical entertainment or neglectfully. This is the
conclusion of all scholars learned in the scriptures.10
. 94 .
Mah -mantra
(6) To consider the meanings of the holy name as
revealed in scripture to be imaginary; in other words, to
consider the names Ka, Rma, etc., to be a product
of the imagination
Previously harinma has been described as a conscious
entity full of rasa (caitanya-rasa-vigraha), which cannot be
perceived by the material senses. This proves that it is not
possible to achieve the results of chanting when one commits
offences to the holy name. He who chants without faith
does not achieve the result of chanting; rather, after some
time, he may obtain some faith in nma. Faithless persons
who believe that the name is a limb of karma-ka (selfishly
motivated fruitive action) or who propagate the holy name
to be only material syllables are actually conditioned souls
and offenders to the name. Vaiavas diligently endeavour
to avoid this offence.
(7) To commit sinful activities on the strength of chanting

the holy name
Some people believe that by taking shelter of the holy name,
they have attained an easy remedy for the results of all their
sins. With this idea they think that they can steal, perform
acts of fraud and act illicitly, and then chant the holy name
to eradicate all their misdeeds. A person who believes this
is certainly an offender to the holy name. One who has just
. 95 .
r Harinma
once tasted the transcendental mellows of the holy name will
never again become attached to temporary material activities.
(8) To equate chanting of the holy name with materially

auspicious activities recommended in the portion of the
Vedas that deals with selfishly motivated fruitive action
(karma-ka)
Some believe in pious activities (karma), such as performing
sacrifices, giving in charity, behaving in accordance with
religious principles and visiting holy places. They consider
chanting the holy name, also, to be a pious activity,
and therefore, they are nma-apardhs. Nma is always
transcendental, whereas all pious action is material. This
means that by nature, pious activities are different from
nma. Anyone who considers the holy name to be equivalent
with pious action becomes indifferent to nma and cannot
relish its mellows (nma-rasa). Just as there is a difference
between diamonds and glass, similarly, there is a vast
difference in nature between chanting the holy name and
performing pious action.
(9) To instruct faithless persons on the glories of the

holy name
One who instructs faithless persons on the holy name or
gives them a mantra is also an offender to the name. It is
pointless to cast pearls before swine. To do so is an insult
. 96 .
Mah -mantra
to the pearls, an act of disrespect. Similarly, it is extremely
improper to instruct a faithless person on the holy name.
It is wise to first endeavour to develop his faith, and after
that instruct him on the holy name. Those who, with pride,
assume the role of guru and give instructions on the holy
name to faithless persons will definitely fall down, because
they are committing nma-apardha, an offence to the holy
name.
(10) To not have faith in the name of r Ka, despite

hearing its glories
If a person does not have exclusive faith in harinma, even
after hearing its extensive glories, and if he is still attached
to or dependent on practices such as karma, jna or yoga,
then, also, he is an offender to the holy name.
In this way, the holy name will not arise unless we avoid
nma-apardha.
Upon seeing the miseries of the living entity, r Caitanya
Mahprabhu, the saviour of those in Kali-yuga, instructs us
with a compassionate heart:
td api suncena
taror iva sahiun
amnin mnadena
krtanya sad hari
. 97 .
ikaka (3)
r Harinma
By thinking oneself to be even more insignificant than
straw in the street, being more tolerant than a tree, not
accepting honour but giving honour to everyone, a
living entity becomes eligible to chant the holy name.
The primary meaning of this verse is that one is to chant

the holy name with a pure attitude. One who considers
himself more lowly and fallen than anyone else never
criticizes saintly persons or disregards demigods like Lord
iva, considering them to be independent of Lord Viu. He
never disregards guru, blasphemes the bona fide scriptures
or doubts the glories of harinma. He never combines false
speculation with dry arguments in order to equate nirguabrahma with the name of Hari, nor does he commit offences
on the strength of the holy name. He does not accept pious
activities to be on an equal level with harinma, he never
gives harinma to faithless persons, and he does not have a
scent of a lack of faith in nma. He constantly endeavours
to be aloof from the ten types of offences to the holy name.
He never follows those who either ridicule or are inimical to
nma. Even though he works for the entire world, he does
not possess the slightest false ego of being the enjoyer or
the doer. Thinking himself to be a servant of the world, he
serves the whole world.
When such a qualified person chants harinma, the
spiritual world, which is situated within the core of his
. 98 .
Mah -mantra
heart, radiates its transcendental light and thus keeps the
darkness of my, the deluding material energy, far away.
Therefore, O great souls, constantly perform krtana of the
holy name without offence. There is no shelter for the jvas
other than harinma.
The endeavour to save oneself from drowning in this
ocean of material existence by taking shelter of empiric
knowledge (jna) and performing prescribed duties with
the desire to attain the fruit (karma), is as futile as taking
shelter of a piece of straw to cross a vast ocean. Therefore,
accept the shelter of the great ship of the mah-mantra and
cross this ocean of material existence.
. 99 .
Glossary
A
Adhibhautika Sufferings caused by other living beings.
Adhidaivika Miseries caused by the demigods, such as
disturbances in the weather.
Adhytmika Miseries caused by the mind and body.
Avatra Literally, one who descends; a partially or fully
empowered incarnation of r Bhagavn as described in the Vedic
scriptures. An avatra descends from the spiritual world to the
material universe with a particular mission.
B
Bhagavn The Supreme Personality of Godhead; The word
bhagavat is used to describe the Supreme Spirit Whole, He who
possesses all opulence, who is completely pure and who is the
cause of all causes (Viu Pura 6.5.724).
Bhajana (1) The verbal root bhaj is used specifically in the sense of
sev, or service (2) Spiritual practice, especially hearing, chanting,
remembering and meditating on the holy name, form, qualities
and pastimes of r Ka.
Bhakta One devoted to serving the Supreme Lord.
Bhakti (1) Derived from the root bhaj (to
performance of activities meant exclusively for
the Supreme Lord r Ka, which are done
spirit, which are saturated with love, which are
. 101 .
serve) (2) The

the pleasure of
in a favourable
devoid of other
r Harinma
desires and which are not covered by fruitive action or speculative
knowledge is called bhakti (Bhakti-rasmta-sindhu, 1.1.12).
Brahm The first created being in the universe. Directed by r
Viu, he creates all life forms in the universe and rules the mode
of passion.
Brhmaa (1) One who realizes brahma, Supreme Spirit, is to be
known as a brhmaa (2) One of the four varas, or social divisions
in the varrama system; a priest or teacher.
Brahma-Madhva-Gauya-Vaiava sampradya There are four
bona fide disciplic successions who bring to this world the actual
message of Godhead: Brahm, Rudra, Sanaka and r. In Kali-yuga,
r Madhvcrya is the principle representative of the disciplic
lineage headed by Lord Brahm. The Gauya Vaiavas, headed
by r Caitanya Mahprabhu, are in this sampradya.
C
Caitanya Mahprabhu The Supreme Lord r Ka in the
mood of a devotee. He appeared over five hundred years ago in
Navadvpa, West Bengal to spread love for the Supreme Lord Ka
through the chanting of the holy name. He is also known as r
Caitanya, rman Mahprabhu, Gaura, Gauracandra, Gaurahari,
Gaura-kiora, Gaurga, Gaurasundara, Gaura, Ka Caitanya,
Nimi Paita, acnandana and Vivambhara.
D
Darana Seeing, meeting, visiting or beholding (a deity, a sacred
place or an exalted Vaiava).
Dharma From the verbal root dh to sustain; thus, dharma that
which sustains; (1) The natural, characteristic function of a thing
. 102 .
Mah -mantra
(e.g., the quality of fire to give off heat and light) (2) The natural
and eternal function of the soul to love r Ka (3) Religion in
general (4) The socio-religious duties prescribed in scripture,
designed to elevate one to the platform of bhakti.
Dk Initiation from a spiritual master, in which the spiritual
master imparts divine knowledge (divya-jna) to the disciple and
eradicates all sins is known as dk.
Dvpara-yuga The third of the four ages described in the Vedas;
the age preceding Kali-yuga. In Dvpara-yuga people attained
perfection by performing excellent worship of the Deity of the Lord.
G
Guru-parampar Perfected personalities within a disciplic
succession, who have received divine knowledge from a bona fide
spiritual master.
H
Hldin-akti The bliss potency of the Supreme Lord.
J
Jna (1) Knowledge in general (2) Knowledge that leads to
impersonal liberation.
Jva The eternal, individual living entity.
K
Kali-yuga The present age of quarrel and hypocrisy that began
3102 B.C., the day r Ka departed from this earth for His abode.
It lasts for 432,000 years, of which approximately five thousand
have now passed.
. 103 .
r Harinma
Ka-rasa Transcendental mellows relished in relation with
r Ka.
Karma (1) Work prescribed in the Vedas (2) Activity in general
(3) Pious activity leading to material gain in this world or to the
higher planets after death.
Karma-ka The division of the Vedas that relates to ceremonial
acts and sacrificial rites performed for material benefit or liberation.
Krtana The most important limb of the ninefold system of
devotional service, consisting of either: (1) congregational singing
of r Kas holy names; (2) loud individual chanting of the holy
name; or (3) oral descriptions of the glories of r Kas names,
forms, qualities, associates and pastimes.
Katriya The second of the four varas, or castes, in the varrama
system, which refers to an administrator or a warrior. Literally, ki
destruction; t deliverance.
M
Mah-bhgavata Pure devotee of Bhagavn in the highest stage
of devotional life, who is expert in Vedic literature, who has full
faith in r Ka and who can deliver the whole world.
Mantra Literally, man mind; tra delivering; a spiritual sound
vibration that delivers the mind from material conditioning and
illusion; a Vedic hymn, prayer or chant.
My The Lords material deluding potency.
N
Nma (1) Name (2) The holy name of Ka, which is r Ka
Himself. Nma is invested with all potencies, and with r Ka's
. 104 .
Mah -mantra
qualities, paraphernalia, entourage, pastimes, transcendental
abode and so forth.
Nmbhsa A semblance of the holy name; the stage of chanting
in which one is becoming cleared of sins and offences but has not
yet attained pure chanting.
Nrada A great sage among the demigods. Literally, nra God;
d giver.
Nryaa Nra mankind; ayana the shelter of; the shelter for
mankind; A four-armed expansion of Ka and the opulent Lord
of Vaikuha.
P
Prema Transcendental love for r Ka that is extremely
concentrated, and that completely melts the heart.
R
Rasa The spiritual transformation of the heart when the perfected
state of love for Ka is converted into heart-melting emotions by
combining with various types of transcendental ecstasies.
Rsa-ll The Supreme Lord r Kas perfectly immaculate
pastime of dancing with unlimited gops.
Rasa-tattva The fundamental truth of transcendental mellows.
S
Sdhana Method adopted to obtain a specific goal.
Sdhya Object, or goal, for which one undergoes a corresponding
practice.
. 105 .
r Harinma
Sampradya That process or path that bestows the Supreme
Absolute Truth thoroughly and perfectly; a philosophical line of
thought. A bona fide sampradya transmits a perfect doctrine from
one teacher to another.
Sannysa The order of a renunciant, the fourth stage of life in the
varrama system.
Satya-yuga The first of the four cyclic ages in the progression of
universal time. Satya-yuga is characterized by virtue, wisdom
and religion. It is known as the golden age, when people lived as
long as one hundred thousand years and it lasts 1,728,000 solar
years.
Sukti Spiritual merit.
Svarpa (1) Intrinsic nature, inherent identity (2) The eternal
constitutional nature and identity of the self that is realized at the
stage of transcendental ecstatic love.
T
Tattva Fundamental truth. The truth relating to bhakti is known
as bhakti-tattva.
Tret-yuga The second of the four yugas: Satya, Tret, Dvpar
and Kali.
Upaniads 108 principal philosophical treatises that appear

within the Vedas.
. 106 .
Mah -mantra
V
Vaiava Literally, one whose nature is of Viu. In other
words, one in whose heart and mind, only Viu or Ka
resides; a devotee of r Ka or Viu.
Vndvana The supreme abode of Lord Ka, wherein He
enjoys human-like pastimes.
Varrama-dharma vara means social order and rama
means a place of spiritual shelter. Varas, or occupational
divisions, include brhmaas the priestly class, katriyas
administrators and warriors, vaiyas farmers and tradesmen and
dras artisans. ramas, or stages of life, include brahmacr
celibate student, ghasta matrimony, vnaprastha retirement and
sannysa the renounced order.
Varas See varrama-dharma.
Veda Knowledge, or the four primary books of knowledge
compiled by rla Vysadeva, namely the g Veda, Sma Veda,
Atharva Veda and Yajur Veda.
. 107 .
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Our Eternal Nature
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Secret Truths of the Bhgavatam

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The Gift of r Caitanya Mahprabhu
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True Conception of Guru-tattva
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r Harinma

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First Edition: March 2001

Translation: B. V. Siddhnt Mahrja Fidelity Check: B. V. Dmodara Mahrja,

The glories of the holy name

the holy name

r rmad Bhaktivednta Nryaa Gosvm Mahrja

vrindavan new delhi san francisco

r rmad Bhakti Prajna

Commentary by r Raghuntha dsa Gosvm.................... 61

The Glories of r Harinma.............................. 69

by Saccidnanda rla Bhaktivinoda hkura..................... 79

It gives me unending pleasure to present to the faithful

readers the tenth edition of this booklet, r Harinma Mah-

mantra, which has been published by the inspiration of my

Praying for a particle of the mercy of Hari-Guru-Vaiava

The hare ka mah-mantra is eternal, and in this world,

Aspiring to chant the holy name

r rmad Bhaktivednta Nryaa Gosvm Mahrja

r rmad Bhaktivednta Vmana Gosvm Mahrja

r rmad Bhakti Prajna

r rmad Bhaktisiddhnta xiv

The transcendental name hare ka hare ka ka ka

A person who chants the names of r Hari loudly is

rla Kadsa Kavirja Gosvm explains the meaning of

In this Age of Kali, the Supreme Lord r Ka has

To benefit materialisticly minded people and help them

The use of the word kevala (only) establishes the

For one who disobeys the injunctions of the scriptures,

The Sequence of the

ome people say that the mah-mantra should be chanted

in the following sequence:

Their reasoning is based on the following points:

The Ananta-sahit states:

Thus, in regard to the third point [that because r Rma

r Nrada received the mah-mantra in this sequence from his

In scriptures such as the Brahma-ymala, Lord iva describes

This is described in these two stanzas.

In the same Rdh-tantra, Tripur-dev also suggests:

In the Rdh-hdaya-khaa of the Brahma Pura,

In reply, r Vedavysa gives the following instruction:

Ananta-sahit also states:

If someone asks, Why is this sixteen word hare ka mantra

Please note that in the Yajur Veda, the Kali-santaraa Upaniad

Also the Paippalda-kh of the Atharva Veda states:

The following verse explains the result of performing krtana,

In the Brahma Pura (Uttara-khaa, Chapter Six),

r Caitanya Mahprabhu, who inaugurated the chanting

of r harinma-sakrtana, instructs the devotees, also, to

Upon hearing these instructions from r Mahprabhu, that

r Caitanya-bhgavata (Madhya-khaa 6.117) states:

While sleeping, eating or awake, at all times remember

Uttering the names hare ka hare hare with His lotus

r Caitanya-bhgavata (di-khaa 14.139143) states:

rman Mahprabhu said: May all attain ka-bhakti.

If you continually chant the holy name, the seed of

The nature of the hare ka mah-mantra is such

When the four goals of human life dharma (perfectly

The fifth, supreme, goal (ka-prema) is a nectarean

The conclusion of all scripture is that prema is the fruit

r Caitanya Mahprabhu has descended in this age

That person who worships Bhagavn by performing

Just start to chant the hare ka mah-mantra. Then,