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Ĺatru-cchedaika-mantraáš sakalam upaniᚣad-vÄkya-sampĹŤjya-mantraáš
saášsÄroccheda-mantraáš samucita-tamasaḼ saáš gha-niryÄáša-mantram
sarvaiĹvaryaika-mantraáš vyasana-bhujaga-sandaᚣáša-santrÄáša-mantraáš
jihve ĹrÄŤ-kášášŁáša-mantraáš japa japa satataáš janma-sÄphalya-mantram
Ĺatru - enemies; cheda - for destroying; eka - the only; mantram - mystic chant; sakalam - entire; upaniᚣat - of the Upaniᚣads; vÄkya - by the words; sampĹŤjya - worshiped; mantram - the mystic chant; saášsÄra - the cycle of birth and death; uccheda - which uproots; mantram - the mystic chant; samucita - accumulated; tamasaḼ - of darkness; saáš gha - the mass; niryÄáša - for driving away; mantram - the mystic chant; sarva - all; aiĹvarya - for opulence; eka - the only; mantram - mystic chant; vyasana - of material distress; bhujaga - by the snake; sandaᚣáša - for those who have been bitten; santrÄáša - saving; mantram - the mystic chant; jihve - O my tongue; ĹrÄŤ-kášášŁáša - of ĹrÄŤ KášášŁáša; mantram - the mystic chant; japa japa - please repeatedly chant; satatam - always; janma - of one's birth; sÄphalya - for the success; mantram - the mystic chant.
A mantra is a sound vibration that delivers the mind from illusion. When a person chants a mantra consisting of the Lord's names, his mind is freed of distress and he comes to the state of transcendental peace in God consciousness. Of all such mantras, however, the one King KulaĹekhara recommends is a kášášŁáša-mantraâin other words, one composed of KášášŁáša's names. One of these is the Hare KášášŁáša mahÄ-mantra, which Lord Caitanya chanted and which the Upaniᚣads proclaim the best mantra for Kali-yuga:
hare kášášŁáša hare kášášŁáša kášášŁáša kášášŁáša hare hare
hare rÄma hare rÄma rÄma rÄma hare hare
iti ᚣoá¸aĹakaáš nÄmnÄáš kali-kalmaᚣa-nÄĹanam
nÄtaḼ parataropÄyaḼ sarva-vedeᚣu dášĹyate
"Hare KášášŁáša, Hare KášášŁáša, KášášŁáša KášášŁáša, Hare Hare/ Hare RÄma, Hare RÄma, RÄma RÄma, Hare Hare. These sixteen names composed of thirty-two syllables are the only means of counteracting the evil effects of the Kali-yuga. After searching through all the Vedic literature, one cannot find a method of religion for this age so sublime as the chanting of the Hare KášášŁáša mantra" (Kali-santaraáša Upaniᚣad).
King KulaĹekhara declares that the kášášŁáša-mantra destroys one's enemies. We find one confirmation of this in the story of AjÄmila, who chanted the name NÄrÄyaáša and was protected from the agents of death. Elsewhere the ĹrÄŤmad-BhÄgavatam states,
ÄpannaḼ saášsáštiáš ghorÄáš yan-nÄma vivaĹo gášášan
tataḼ sadyo vimucyeta yad bibheti svayaᚠbhayam
"Living beings who are entangled in the complicated meshes of birth and death can be freed immediately by even unconsciously chanting the holy name of KášášŁáša, which is feared by fear personified" (SB 1.1.14). Also, chanting the holy name of KášášŁáša destroys the six mental enemies: lust, anger, greed, illusion, madness, and envy.
Next KulaĹekhara says that the kášášŁáša-mantra is worshiped throughout the Upaniᚣads. For the most part, the Upaniᚣads describe the personal form of the Lord indirectly, yet they always point toward KášášŁáša. ĹrÄŤla RĹŤpa GosvÄmÄŤ reveals this inner meaning of the Upaniᚣads in his NÄmÄᚣášaka (1):
nikhila-Ĺruti-mauli-ratna-mÄla-
dyuti-nÄŤrÄjita-pÄda-paáš kajÄnta
ayi mukta-kulair upÄsyamÄnÄáš
paritas tvÄáš hari-nÄma saášĹrayÄmi
"O Hari-nÄma! The tips of the toes of Your lotus feet are constantly being worshiped by the glowing radiance emanating from the string of gems known as the Upaniᚣads, the crown jewels of all the Vedas. You are eternally adored by liberated souls such as NÄrada and Ĺukadeva. O Hari-nÄma! I take complete shelter of You."
The kášášŁáša-mantra also uproots saášsÄra. Lord Caitanya confirms this in His ĹikᚣÄᚣášaka (1), where He states, bhava-mahÄ-dÄvÄgni-nirvÄpanam: "The congregational chanting of the Hare KášášŁáša mantra extinguishes the blazing fire of repeated birth and death." The kášášŁáša-mantra is also most effective for driving away the darkness of ignorance. As Lord Caitanya says in the same verse, vidyÄ-vadhĹŤ-jÄŤvanam: "Chanting Hare KášášŁáša is the life and soul of transcendental knowledge." Also, the second verse of the Caitanya-caritÄmášta compares Lord Caitanya and Lord NityÄnanda, the foremost propagators of the chanting of KášášŁáša's names, to the sun and moon: "They have arisen simultaneously on the horizon of Gauá¸a [Bengal] to dissipate the darkness of ignorance and thus wonderfully bestow benediction upon all." Elaborating on this point, ĹrÄŤla KášášŁášadÄsa KavirÄja informs us that the material sun and moon are able to dissipate the darkness of the external world, "but these two brothers [Lord Caitanya and Lord NityÄnanda] dissipate the darkness of the inner core of the heart and thus help one to meet the two kinds of bhÄgavatas [persons or things related to the Supreme Personality of Godhead]" (Cc. Ädi 1.98).
King KulaĹekhara glorifies the kášášŁáša-mantra as the bestower of infinite opulence. The most valuable thing, even more valuable than the cintÄmaáši stone of this world, is love of Godhead. "Simply chanting the Hare KášášŁáša mahÄ-mantra without offenses vanquishes all sinful activity. Thus pure devotional service, which is the cause of love of Godhead, becomes manifest" (Cc. Ädi 8.26).
King KulaĹekhara also praises the kášášŁáša-mantra as a type of medicine that relieves the suffering of those who have been bitten by the snake of material distress. In ĹrÄŤla Bhaktivinoda ᚏhÄkura's song Aruášodaya-kÄŤrtana, Lord Caitanya says to the people of the world, "I have brought the medicine for destroying the illusion of MÄyÄ. Now pray for this hari-nÄma mahÄ-mantra and take it."