Inquiries Into the Absolute: Digest 190, Is making up variations ofmantras OK?

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Digest 190, October 17th 2006. Answers by His Holiness Romapada Swami Maharaja

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Is making up variations of mantras OK?

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Question: Is it wrong to make up variations of mantras using names of the Lord?

 

For instance, I've never heard the mantras "Nama om vasudevaya," or "Om namo

hrishikeshaya" but the Sanskrit seems grammatically correct, like "Om namo

narayanaya" or "Nama om vishnu padaya." It fits into the following verse I

could sing:

 

Om namo narayanaya

Nama om vasudevaya

Om namo hrishikeshaya

Namaste deva deva

 

As a lyricist, I have the tendency to put words together in whatever way they

best fit a tune, but I realized it might be an offensive mentality to assume

that I can just arrange mantras as I'd like. I've also heard that the mantras

used by mahajanas have their own potencies. If you please, what is your wisdom

and suggestion on this subject?

 

Answer: You are right in concluding that it may not be appropriate to arrange

and make up mantras. In fact, mantras are very specific arrangements of sound

vibration that are generally found directly in the Vedas. Thus they are

‘apaurusheya’ i.e. not man-made. Each mantra has very specific spiritual

significance and is invested with special spiritual potencies.

 

It may not be an offensive mentality on your part, in trying to express your

creativity and dovetail your ability to compose lyrics to glorify the Holy

Names, and yet it does depart from standard practices. Nonetheless, your mood

of inquiry and eager willingness to accept the authorized conception is very

appropriate and appreciated – thank you for asking this question.

 

Writing verses to glorify the Supreme Lord, especially poetry consistent with

the length and breadth of Vaishnava conclusions, is not very easy. Without

proper knowledge and realization of the intricacies of devotional conclusions,

there is danger of subtle inconsistencies or overlapping mellows (rasabhasa).

 

This is demonstrated by the pastime where a brahmana from Bengal composed a

drama about the activities of Lord Caitanya and went to Jagannatha Puri to show

it to the associates of the Lord. Although many devotees praised it and could

not recognize any discrepancy, when Lord Caitanya’s secretary, Svarupa Damodara

Gosvami, heard the drama, he discerned a tinge of Mayavada philosophy and

pointed it out to the author and thoroughly condemned the entire drama. He then

advised the brahmana to study Bhagavatam under an advanced Vaishnava, which the

brahmana accepted with great happiness and felt benefited. (Cf. Caitanya

Caritamrita Antya Ch 5 http://vedabase.net/cc/antya/5/en)

 

A more recent demonstration of this principle was during the time of Srila

Bhaktivinoda Thakura, when a famous sadhu had made up a modified version of

chanting Hare Krishna. Although this chant became quite popular among general

public, it was later thoroughly condemned by Bhaktisiddhanta Sarasvati Thakura

as being opposed to standard devotional conclusions. (See Cc Adi 7.168 purport

http://vedabase.net/cc/adi/7/168/en)

 

This is true of any form of literary expression, but as far as mantras go,

there is much less room for individual creativity. In fact, even in the case of

standard mantras, if they are not received in proper disciplic succession, they

do not produce the desired result. Srila Prabhupada unequivocally stressed this

point on many occasions, as during his conversation with John Lennon and George

Harrison: “sampradaya vihina ye mantras te nishphala matah” (Padma purana) ---

unless received in sampradaya, the words themselves are not even mantra,

although the sound arrangements may seem identical! Although it is popular

these days to adopt a published mantra or media-broadcast mantra, this verse

stresses that unless the mantra is received from a bona fide devotee in

parampara, it is ineffective and fruitless (nisphala). The spiritual potencies

of a mantra can be accessed only from authorized persons.

 

It is possible that the specific phrases you have suggested above might be bona

fide addresses to the Lord, although I have not come across them so far, but in

light of these above considerations it is best to recite the standard mantras

we have received in disciplic succession. As far as chanting Krishna’s Holy

Names, Krishna has innumerable names, and all of them are invested with His

transcendental potencies and non-different from Him. We would undoubtedly

benefit to call upon and sing any of these names. And yet, in terms of regular

chanting/recital or in congregational sankirtana, the standard mantras and

notable prayers sung by the acharyas are especially potent and to sing them in

the spirit of following in the footsteps of previous mahajanas is very

purifying and quickly effective. There are innumerable prayers found in the

Bhagavatam, such as prayers by Queen Kunti etc which you could also sing.

 

I would like to clarify that there is certainly room for employing creativity

and individuality in service to Krishna, especially as a musician, and this

need not be stifled or discouraged. One need only to exercise sufficient

caution and seek the guidance and blessings of advanced devotees in attempting

such compositions so as not to depart from the siddhanta, or the proper

philosophical conclusions regarding the Holy Names and Krishna’s transcendental

characteristics.

 

Another area of caution is to maintain a humble mood of dependence and

following in the footsteps of previous acharyas. In fact, the Nectar of

Devotion recommends both the practice of personal prayers expressing one’s own

feelings as well as regularly reciting notable prayers offered by great

devotees which are especially very effective in evoking our own dormant

spiritual feelings. (NOD Ch 9) I hope this answer is helpful to you.

 

 

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