Meaning of the Hare Krishna Maha-Mantra
HARE: O Radhe! Mistakenly leaving aside the shelter of Your soft lotus feet, I have come to this world to suffer unbearable material pangs and continuously offend You. Please forgive me.
KRISHNA: O Krishna! You are the supreme husband, attractive to all living entities. I surrender at Your lotus feet. Please grant me the matchless gift of Your unalloyed devotional service and mitigate the piercing pain of our separation.
HARE: O Radhe! Now, abjuring the worldly vanity of male egoism, I beg to eternally remain as Your female friend and maidservant in the land of Vraja. You are my supreme goddess and the mistress of my heart. Please uplift me and protect me.
KRISHNA: O Krishna! You are unlimitedly handsome and thus naturally enchant the hearts of all young girls. Please accept me as a maidservant of Your maidservant’s maidservant.
KRISHNA: O cupid of Vrindavana! You are Radharani’s priyatama and my priyatama also. I offer my everything to You. Please accept me and be satisfied with whatever little I can offer.
KRISHNA: O cunning boy! Is it to Your liking to neglect me? Please don’t discourage my long-cherished desire to have You as my supreme husband.
HARE: O Radhe! Please tell about me to Your Krishna and pacify my heart.
HARE: O Radhe! Please save me!
HARE: O Radhe! You are very merciful to Your devotees. Please shower unprecedented mercy upon me, Your insignificant maidservant.
RAMA: O Radhika-ramaAa! O Shyama! You are pleased by devotion to Your devotees. Please find some reason to be pleased with me and shower me with Your special causeless mercy.
HARE: O Radhike! Your pleasure pastimes are unfathomable! Please accept me as Your own and engage me in any fitting service as You please.
RAMA: O lover boy! Why are You looking at me like that? There are millions of girls much more beautiful than me in this land of Vraja.
RAMA: O debauchee number one! Don’t touch the delicacies! Do You think we are up for grabs? Don’t think we can be gotten so easily.
RAMA: O You nonsense! Let go of my sari! Get back! Stop grabbing me!
HARE: He Radhe! Your lover is incorrigible! Please subdue Him with Your infinite charms.
HARE: O Radhe! Please save me!
Glossary
A
abhasa-nama—the semblance of the Lord’s name.
Abhidheya-vicara—consideration of appropriate devotional practices by which one may attain the ultimate perfection (prayojana-siddhi), prema-bhakti.
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Abhijita-muhurta—the eighth muhurta of the day (12:09 pm – 12:33 pm Vrindavana standard time).
Abhisara—a lover’s journey to meet the beloved.
acarya-parampara—a disciplic succession of fully self-realized spiritual masters who teach by practical example.
acarya-svarupa—the form of the spiritual master seen in this world.
acarya-vaAi—the words of a spiritual master who practices what he preaches.
Adharamrita-prasada—prasada infused with nectar directly from Krishna’s lips.
Adhikara—devotional eligibility.
adi-vrajavasis—original eternal Vrajavasi associates of Krishna.
adya-shakti—unprecedented, original internal spiritual potency
– Shri Radha.
Aishvarya-jnana-mayi—consisting of knowledge of the Lord’s opulence.
Aishvarya-maya mantra—a mantra imbued with a sense of the Lord’s opulence and grandeur.
ananda-maya—endowed with or consisting of transcendental bliss.
Antaranga-bhaktas—internally oriented devotees.
Antaranga-bhakti—internal devotional service.
Antaranga-shaktis—internal spiritual potencies.
Antaranga-vraja-bhakti-bhajana—worship performed internally in consonance with the principles of vraja-bhakti.
Apasiddhantic—based on wrong conclusions. Aparadha-nama—the offended name of the Lord. Aprakrita-bhava—transcendental ecstatic emotion. Artha-pravritti—engagement in transcendental affairs.
Asta-kaliya-lila-smaraAa-seva—internal devotional service performed through remembrance of the eightfold daily pastimes of Radha and Krishna in the land of Vraja.
Audarya-lilas—the pastimes of Lord Gauranga in which He humbly accepts the roles of His devotees to more deeply appreciate the intensity of their love and to more effectively teach the process of unalloyed devotional surrender to the fallen conditioned souls.
B
Bhagavata-dharma—the transcendental eternal function of the living being – service to the Supreme Lord in accordance with the conclusions of Shrimad-Bhagavatam.
Bhagavata-sampradaya—the school through which the teachings of Shrimad-Bhagavatam are disseminated.
Bhagavata-siddhanta—the ultimate conclusion of Shrimad- Bhagavatam.
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Bhajana-kutiras—cottages for performing personal devotional service.
Bhajananandi—a devotee who experiences ananda in personally worshiping the Lord’s names, forms, qualities, and pastimes.
Bhakty-unmukhi sukriti—pious activities that give rise to pure devotion.
Bhara-v h…—burden-bearing, with reference to 1) those materially encumbered by superfluous ephemeral goals under the gross bodily concept of life or 2) those who, like beasts of burden, feel the weight of regulative devotional practice as a great drudgery.
Bhauma-lilas—earthly pastimes.
Bhava-deha—the spiritual mental body comprised of perfect supramundane emotions. Bhava-gr hi janardana—Lord Krishna who appears before His devotee in response to the devotee’s desire to see Him in a particular way.
Bhavapana-dasha—the stage of attaining bhava.
Bhava-siddhi—the perfection of one’s desired ecstatic devotional mood in one of the five primary rasas (shanta, dasya, sakhya, vatsalya, and shringara or madhurya) – the attainment of bhava.
Bhavollasa-rati—the love of a maidservant in which the ecstatic moods of the yutheshvari (gopi group leader) awakens within her heart producing intense joy.
Bhoga-mandira—the kitchen in which the Lord’s meals are prepared.
Bhogya-darshana—a sight that is to be exploited for material gratification.
Bhukti-kami—one possessed of desire for sense enjoyment.
C
Candra-shalika—a turret atop a gopi’s palace specially meant for viewing the moon (Krishnacandra). Alternatively, it may be understood in this sense: a turret atop the palace ascended by the gopis to give Krishnacandra an opportunity to view the beauty of their moon-like faces.
Candrika—(sometimes called keri) an ornament shaped like a small mango worn like a crown.
D
Dana-keli—a pastime in which Krishna extemporaneously extorts various amorous tolls from the gopis along a footpath at the base of Govardana Hill.
Dharma-dhvajis—people who wave the flag of religion but who are actually hypocrites.
Duskriti—impiety. E
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Ekadasha-bhava—the eleven aspects of one’s vraja-svarupa: name (nama), complexion or form (rupa), age (vayas), dress (vesha), relationship (sambandha), group (yutha), order (ajna), service (seva), divine cherished ambition (parakastha), maintainer (palyadasi.) and residence (nivasa).
G
GaAeshvari—sakhi party leader under a particular gopi group leader.
Gopa-balakas—cowherd boys.
Gosthy-anandi—a devotee who experiences ananda by sharing Krishna consciousness with the greater family of living entities. Gulala—a fragrant powder made from flower pollen.
Gunja-mala—a necklace of white, red-black, or alternating white and red-black berries of the gunja creeper.
Guru-daksiAa—a disciple’s tribute (often in the form of money) to the spiritual master.
Guru-rupa-sakhi—the eternal kinkari-svarupa of the spiritual master as a maidservant of Shri Radhika.
Guru-tattva—the guru principle.
H
Hasya-rasa—mellow of uproarious laughing.
Hari-dasa-varya—the best of Lord Hari’s devotees.
I
Ishvara-bhava—the mood of being a controller.
J
Jaiva-dharma—the eternal function of the jiva.
Jata-rati—one in whom rati has awakened. Jata-ruci—one in whom ruci has awakened.
K
Kaitava-bhaktas—cheating “devotees.”
Kajjala—black eyeliner.
Kali-cela—disciple of Kali-yuga’s influences.
Kama-yantra-tilaka—tilaka in the shape of Cupid’s mystic symbol, having a small dot of red kunkuma in the center surrounded by eight short candana lotus petals and encircled by a thin black line of musk.
Kanistha-bhakta (Kanistha-adhikari)—a devotee of the lowest order, generally under the sway of material influences and therefore possessed of pliable faith.
Karma-yoga—linking with Godhead through either the sacrifice of one’s actions or the sacrifice of the fruits of actions, either with or without a desire to enjoy the results of sacrifice.
Kasturi—musk.
Kevala-madhurya-maya mantra—a mantra purely possessed of the unadulterated sweetest loving characteristics exclusively attributable to the realm of Vraja.
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Kevala-madhurya-premika—possessed of pure prema based on Krishna’s sweetness (uncontaminated by knowledge of the Lord’s grandeur).
Kila-kincita—an ecstatic mood symptomatizing great internal jubilation upon meeting Krishna, wherein a heroine exhibits a bouquet of concurrent natural transcendental expressions like pride, intense desire, envy, fear, and anger, along with simultaneous laughing and crying, knitted eyebrows, shrinking away, horripilation, and other such supramundane exhilarations.
Kinkari—maidservant. KinkiAi—small bells.
Kirtana-karis—kirtana performers.
Kishora—an adolescent boy between ten and fifteen years of age. Kishori-gopi—an adolescent gopi between ten and fifteen years of age.
Krita-puAya-punjah—having performed many lifetimes of pious activities (see Bhagavatam 10.12.11).
Kuttamita—when a heroine puts on an outward show of anger, although inwardly pleased by her gallant’s bold advances.
L
Labha, puja, and pratistha—profit, adoration, and distinction.
Lila-vilasa—transcendental foreplay.
Lobha-maya-shraddha—faith (shraddha) possessed of greed (lobha) to attain the moods of the Vrajavasis.
Lobha-maya-shraddhavan jana—persons endowed with lobha-maya-shraddha.
M
Madhyama-adhikari—an intermediate practicing devotee. Maha-bhagavata—a swan-like devotee of the highest order. Maha-rasa—the rasa dance in which all the different kinds of gopis are allowed to participate.
Mahima-jnana-yukta-prema—prema accompanied by knowledge of the Lord’s grandeur.
Mang-tika—an ornament placed upon a lady’s hair-part, often flanked with decorative chains attached to the hair on both sides of her head.
‘Mukhya’-vraja-janas—the preeminent eternal Vrajavasi associates of Lord Krishna.
Mukta-carita-kathamrita—the nectar of talks about the pastimes in which Krishna grew pearl trees.
Mukti-kami—one possessed of desire for liberation.
N
Nagara—amorous hero.
Nagara-sankirtana—sankirtana performed in the public places of a village or town. Nija-abhista-bhava—one’s own desired supramundane mood - maya—absorption in, -sambandhi—connecting to, -anukula— favorable for, -aviruddha—not against, -viruddha—against.
Nikunja-lilas—intimate pastimes in secluded forest groves.
Nikunja-sevas—services to the nikunja-lilas.
Niskincana bhajananandis—devotees without any material possessions who take pleasure in performing personal devotional service.
Nitya-dharma—the ultimate intrinsic (eternal) nature of the soul.
Nitya-lilas—eternal pastimes of the Lord.
Nitya-muktavatara—an emancipated sadhana-siddha or kripa- siddha who returns from the spiritual world to the material world for preaching on the Lord’s behest.
Nitya-parikara—eternal entourage.
Nitya-siddha avatara—an eternally perfect devotee who descends from the spiritual world to assist in the Lord’s mission. Nitya-sukriti—indelible transcendental piety.
P
Palya-dasi—a maidservant who is always maintained and protected by her gopi mistress.
Panca-samskara—the five purificatory rituals.
Para bhakti—real, highly evolved spontaneous devotion.
Para-duhkha-duhkhi—one who is distressed to know of the distress of others.
Paraka—the spiritual potency that bestows Krishna-prema and situates one as an eternal resident of the dhama.
Parakiya-bhava—a gopi’s mood of unfortunately belonging to another (her lawful husband) while remaining attached to Shri Krishna (the supreme husband), her paramour.
Paramahamsa-nirjana-bhajananandis—greatly elevated swan-like devotees who avoid the materialistic masses in order to deeply absorb themselves in undisturbed, concentrated internal worship of Radha and Krishna’s eightfold daily pastimes. Paramarthika—related to the supreme goal.
Para-upakara—doing good for others.
Prakata-lilas—pastimes of the Lord manifested on earth.
Prakrita-bhaktas—materialistic devotees.
PraAa-sakhi—a girlfriend as dear to Radharani as Her own life (one of the five kinds of sakhis described in Ujjvala-nilamaAi, particularly characterized by her greater affection for Radharani than for Krishna).
Prasannatma—joyful soul.
Prema-keli—love play.
Premamrita—the nectar of prema.
Prema-rasa-maya-nama-sankirtana—nama-sankirtana
endowed with the taste of prema.
Prema-ruruksu—those who earnestly strive for ascending to the region of prema.
Prema-seva—loving service.
Premika—possessed of prema.
Priti-bhajana—loving devotional service.
Priya-narma-sakha—a younger, most confidential boyfriend of Krishna.
Priyatama—most dear beloved one.
Purusa-bhusaAa—male ornament.
Purva-raga—preliminary attraction (with the hope of meeting the beloved). R
Raga-margabhidheya—the activities to be performed on the path of spontaneous devotional service.
Raga-marganugamana-prema-dharma—the religion of love for Vrajendra-nandana Krishna following the path of natural spontaneous attraction.
Raga-maya-maha-mantra—a mantra that awakens natural attraction (raga) following in the wake of the Vraja-vasis’ spontaneous loving sentiments toward Krishna.
Raga-mayi—endowed with spontaneous attraction.
Raganuga-bhava—bhava achieved through the process of
raganuga-bhakti.
Ragatmika—one whose atma is imbued with raga – complete, overwhelming attraction with an indelible thirst to selflessly serve Lord Krishna exclusively for His and His devotees’ absolute pleasure. A characteristic ontological feature of the original counterpart eternal associates of Krishna as well as of those who, as emancipated jivas, attain a similar status in the association of Krishna’s eternal associates.
Rasa-vicara—analysis of rasa.
Rasika—one who has advanced to the level of relishing rasa. Raso vai sah—an emporium of varieties of flowing mellows. Rupanuga-dharma—the religion of the followers of Rupa Gosvami.
Rupanuga-sampradaya—the school of Gaudiya Vaisnavism following and propagating the teachings of Shrila Rupa Gosvami. Rupa-sanatananuga—follower of Rupa Gosvami and Sanatana Gosvami.
S
Sac-cid-ananda-siddha-deha—perfect spiritual body comprised of eternity, knowledge, and bliss.
Sadhu-bhusaAa—saintly qualities.
Sadhu-sanga—association with pure-hearted saintly devotees.
Sad-guru—one’s eternal spiritual master.
Sakhi-snehadhika—a girlfriend who has more affection for her group leader than for Krishna. Sambandha-abhidheya-prayojana-vicara—deliberation on the principles of relationship with the Personality of Godhead (sambandha); activities leading to the realization of perfect reciprocation with Krishna in terms of that relationship (abhidheya); and the ultimate necessity (prayojana), the perfection of Krishna-prema.
Sambhogecchamayi—an aspect of kamanuga-bhakti (raganuga-bhakti in the madhurya-rasa) in which a devotee cultivates the mood of a nayika, or mistress, characterized by a purposeful desire for one’s own independent supramundane conjugal union with the Lord, keeping exclusively His pleasure in view.
Sampradayic siddhanta—a school’s ultimate conclusion.
Sanga-kirtana—congregational chanting, sankirtana.
Sanketa-kunja— a kunja appointed as a meeting place.
Sara-grahi—a devotee who relishes drinking the essence of unalloyed devotion.
SharaAagati—pure devotional surrender.
Shastra—Vedic scripture.
Shayana-mandira—sleeping-temple (bedroom).
Siddha-deha—perfect spiritual body.
Sindura—red vermillion.
Shisya-praya—the mere semblance of a disciple.
Sneha-samyukta-nama-sankirtana—when, out of deep affection for Nami (Shri Shri Radha-Krishna) coupled with keen aspiration to attain the prema-sevas of Their lotus feet, one concentratedly engages one’s mind, body, and voice in loudly singing the Holy Names of the Lord.
ShravaAa-dasha—the period of acquaintance through the devotional process of hearing.
Shringara—another name for the madhurya-rasa.
Sthayi-bhava—permanent ecstatic emotional disposition (in one of the five primary rasas).
Shuddha-nama—the pure Divine Name, identical to Krishna Himself.
Shuddha-sattvika—having the spiritual nature of pure goodness. Su-dura-pravasa—feelings of intense separation when Krishna leaves Vrindavana to take up residence in a far-distant place (Mathura and on to Dvaraka).
Sukriti—piety.
Svadhina-bhartrika—one whose lover is under Her control.
Svamini—mistress.
Svananda-kami—one possessed of desire for one’s own spiritual bliss.
Svara-maAdalika-viAa—a thirty-six-stringed harp-like instrument belonging to the family of viAas.
Svarupa-shakti—the Lord’s personal internal spiritual potency. Svayam-rupa—the original form of Godhead, Radhara i’s Krishna, who exhibits one hundred percent of the Lord’s beauty, sweetness, and lovableness, in contrast to the less attractive expanded forms of Godhead.
Shyama-rasa—the liquid mellows of Shyama’s sweetness.
T
Tad-bhavecchatmika—an aspect of kamanuga-bhakti (raganuga-bhakti in the madhurya-rasa) following in the wake of the sakhis’ service attitude in which the devotee takes the greatest pleasure in creating favorable conditions for the prema- union of the Divine Couple, in contrast to one cherishing a desire for one’s own independent supramundane conjugal union with the Lord. This is considered the preeminent, primary path of kamanuga-bhakti.
Taraka—the spiritual potency that delivers the conditioned soul from material bondage.
Taraka-brahma kirtana-mantra—a kirtana-mantra comprised of transcendental nomenclature imbued with the taraka potency.
U
Unnatojjvala-vraja-rasa—the most resplendent mellow of Vraja – the amorous love of the maidservants of Shri Radha.
Upadhi—false designation. Upa-manjari—the “other” manjari second-in-command (in a particular sakhi’s group).
UtkaAthita—eager to meet her lover.
Uttama-Vaishnava (Uttama-adhikari)—a pure devotee of the highest order at the stage of perfection.
V
Vaidha-sadhana—rudimentary devotional practices strictly by the book.
Vama-giri—a mountain of contrariness.
Vama-madhya—a left-wing gopi whose qualities place her midway between the prakhara (“harsh girl”) and mridvi (“soft, gentle girl”).
Vana-devi—forest goddess.
Vana-vihara-lila—the pastime of enjoying roaming in the forest.
VaraAa-dasha—the interval during which one comes to the position of accepting as fitting the revelations concerning one’s eternal spiritual identity (svarupa) in terms of the eleven aspects of the internally conceived siddha-deha.
Vasanta-raga—springtime melody.
Vastu-siddhi—the ultimate perfection of gaining Krishna’s direct shelter upon achieving the actuation of one’s supra- substantial sac-cid-ananda siddha-deha (perfect spiritual body) in the bhauma-lilas of the Lord.
Vibhinnamsha-jivas—infinitesimal, eternally separated living beings.
Vibhutis—opulences.
Vilasa-kunja—pastime grove.
Vipralambha-maha-bhava—the pinnacle of prema in feelings of separation, manifesting the transcendental divyonmada emotional outpourings prajalpa, parijalpa, vijalpa, ujjalpa, sanjalpa, avajalpa, abhijalpa, ajalpa, pratijalpa and sujalpa.
Vipralambha-rasa-maya—that which is imbued with mellows of love in separation from the beloved.
Vraja-bhakti-rasa—the mellow of devotional service in Vraja.
Vrajadhipa—empress of Vraja. Vraja-dhuli—dust of Vrindavana.
Vraja-prema-bhakti-rasa—the devotional mellow characteristic of a Vrajavasi’s love for Krishna.
Vraja-svarupa—one’s own ultimate constitutional spiritual form as a devotee of Radha-Krishna in the realm of Vraja.
Y
Yukta-vairagya—renunciation of the false notion that anything of this world belongs to or is to be enjoyed by anyone other than Lord Krishna, practically demonstrated by engaging (yukta) that which belongs to Krishna in Krishna’s service.
Yutheshvari—gopi group-leader.
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