about maha mantra

[Guest guest]

hare krishna,

 

pardon me but i would like to know out of curiocity that why hare krishna maha mantra is exactly reverse as mentioned in vaidik literature.which is

"Hare ram hare ram ram ram hare hare

hare krishna hare krishna krishna krishna hare hare"

 

hari bol.

[jagatpurush]

apparently Bengali Vaisnavas chant Hare Krishna first for esoteric reasons. here is the discussion:

 

http://www.hindunet.org/srh_home/1996_1/msg00513.html

 

>From Eswar Josyula ( josyule@fim1.fim.wpafb.af.mil ) :-

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The following is written by my father, the words in parenthesis are mine.

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Kalisantarona upanishad version (which starts with Hare Rama..) is called Taaraka Brahma Mahamantra. The word "Rama" in its first line refers to Rama, the son of Dasaratha. It like the other version has no restriction on time and place. But it requires guru's initiation. This

can only give - Taarak moksham - deliverance, not prema bhakti.

 

(Caitanya) Mahaprabho's version is called Paaraka - (highest) Brahma Mahamantra, it gives "prema bhakti". The first line is from Brahmanda purana and the second line is from Agni purana. In this "Rama" means Krishna, who "fascinates." "Hare" means Radha. This word is at the beginning and end of each line. This symbolizes that Radha does not permit Krsna from either side. Also, in this Mahamantra the eight pairs of words symbolize "Ashta Kaaleena Bhakti" or leelas! Devotees doing sankirtan

eight times a day feel they are participating in rasa dance with Radha and Krishna.

Another interesting point is Radha is yogamaya, Krishna's Hladini shakti. As yogamaya, she first advised Vrishabhanu who was to be her father later on, to chant this Mahamantra of (Chaitanya) Mahaprabho.

 

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>From Satyanarayana Dasa Brahmacari ( snd@jiva.ernet.in ) :-

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Hare Krsna.

All glories to Sri Guru and Gauranga,

 

The Hare Krsna mahamantra which we chant is taken from Sanatkumar Samhita.

This book has been published by Sastri Maharaja. This Hare Krsna mahamantra is also found in the Brahmanda Purana. So although the Kalisantarana Up., has hare rama first, we follow the one given in SK Samhita. Another point is even if you say hare rama first, it doesn't make any difference,

because after chanting it once, all other chantings you can consider hare rama is first, etc. Just as when Valmiki was asked to chant maramara, it amounted to chanting "rama rama". Another consideration is, and which is difficult

for non-gaudiyas to accept, but which is most important for gaudiyas, is that the mahamantra has been personally promoted by Lord Caitanya, the Supreme Personality of Godhead, the source of the Vedas, and therefore it is bona fide.

 

So what if there is no living parampara of Gopal Taapani. The book exists. The tattva vadis quote from many books such as Maha samhita, which don't even exist, so how can we accept their conclusions to be authentic? There are no living paramparas for most of the Puranas, Samhitas, Upanishads, and even Vedas. Yet, they are quoted and

accepted by great acharyas. So what is the problem?

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I got this reply from SNP (sorry for the delay).

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> Tattva vaadis say that they use aprasiddha srutis only as side references.

> All their siddhaantas are first supported by srutis which have a paramparaa > and these other aprasiddha references are just for decoration !! In fact one > tattva vaadi said that if we like, we can disregard all the aprassidha > references that madhva sampradaaya makes, still their philosophy will not be > shaken !

 

That applies to our philosophy also.

 

Our main pramana is Bhagavatam, then Gita, then Upanishads, which is called prasthantrayi, and the parampara exists for that. And for whatever the paramparaa doesn't exist, that we also use for decoration.

 

Whatever explanation they give, we also have the same.

 

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[My comments: Bhagavatam is here taken as nyaaya prasthaana sice in gaudiya vaishnavism, bhaagavatam is the natural commentary on vedaanta suutra. Gita is smriti prasthaana and upanishads are the shruti prasthaana.]

 

-sg

 

 

 

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