The Method of Chanting Harināma and Gayatrī
In his Bhajana-rahasya, Śrīla Bhaktivinoda Ṭhākura writes:
Hari-bhakti-vilāsa (17.129) states:
manaḥ saṁharaṇaṁ śaucaṁ
maunaṁ mantrārtha-cintanam
avyagratvam anirvedo
japa-sampatti-hetavaḥ
While chanting, one should be one-pointed and give up talking about mundane topics. With a pure heart, one should think about the meaning of the holy name, and be steadfast and patient in ones chanting and remembrance of the holy name.
japa kāle manake ekāgra-bhāve laha
citte śuddha thāka, vṛthā kathā nāhi kaha
nāmārtha cintaha sadā dhairyāśraya kara
nāmete ādara kari’ kṛṣṇa-nāma smara
The method for one to perfect the chanting of his mantras, both harināma and gāyatrī, is described in this Text.
Manaḥ saṁharaṇam – While chanting the holy name, one should f ix the mind on the desired name of the Lord and remember pastimes connected with that name. The mind of the conditioned living entity wanders to different subject matters, and therefore one should stay in the association of sādhus and control the mind through renunciation and practice.
Śauca – It is necessary for the sādhaka to maintain a standard of external cleanliness by bathing and so forth, and to keep his mind pure through internal cleanliness. He can do this by bringing the six enemies, headed by lust, under control. In this way, his mind will not be attracted to anything other than Kṛṣṇa.
Mauna – To speak only bhagavat-kathā and reject talk unrelated to Kṛṣṇa is known as mauna (silence). One should not talk about anything mundane while chanting.
Avyagratā – The restless nature of the unsteady mind is called vyagratā. One should chant with avyagratā, a peaceful and undisturbed mind.
Anirveda – One should not become discouraged by moving slowly in one’s endeavour to attain the desired goal; rather, one should chant with patience.
Nāmārtha-cintana – While chanting mantras, the sādhaka should remember Śrī Rādhā-Kṛṣṇa’s pastimes of meeting (milana ) and separation (vipralambha ). When he chants his mantras, he should practice in the following five ways:
(1) The sādhaka should know the meaning of the mantra. He should remember the predominating deity of the mantra (the mantra-devatā ) and his own specif ic relationship with that deity.
(2) Nyāsa – “The deity of the mantra is my protector” – this conviction is called nyāsa. It is true that success can be attained by uttering the mantra one time only; nonetheless, the mantra is uttered ten or one-hundred-and-eight times for the pleasure of the mantra-devatā. This is also called nyāsa.
(3) Prapatti – “I take shelter of the lotus feet of the mantra-devatā.” This is called prapatti.
(4) Śaraṇāgati – “I am a jīva who is suffering greatly, and therefore I surrender to the deity.” This resolve is śaraṇāgati.
(5) Ātma-nivedana – “Whatever I have belongs to Him; it is not mine. I do not even belong to myself; I am His for Him to enjoy.” This is ātma-nivedana.
If the devotee follows the process comprised of these f ive limbs, he will quickly attain perfection in chanting his mantras.
Śrī Gopāla-guru Gosvāmī explains the meaning of the holy name as follows:
vijñāpya bhagavat-tattvaṁ
cid-ghanānanda-vigraham
haraty avidyāṁ tat-kāryam
ato harir iti smṛtaḥ
harati śrī-kṛṣṇa-manaḥ
kṛṣṇāhlāda-svarūpiṇī
ato harety anenaiva
śrī-rādhā parikīrtitā
ānandaika-sukha-svāmī
śyāmaḥ kamala-locanaḥ
gokulānandano nanda-
nandanaḥ kṛṣṇa īryate
vaidagdhī sāra-sarvasvaṁ
mūrti-līlādhidaivatam
rādhikāṁ ramyan nityaṁ
rāma ity abhidhīyate
The Supreme Person Śrī Bhagavān has descended in the form of the holy name, which is the embodiment of condensed knowledge and bliss. While remembering the name of Bhagavān, one should remember that nāma and nāmī are non-different. In the f irst stage of a sādhaka’s progress, the holy name removes ignorance. Therefore, He is Hari, ‘He who removes’. The rasika-ācāryas, however, taste harināma by thinking that in the kuñjas, Vṛṣabhānu-nandinī Śrī Rādhā is stealing away the mind of Śrī Hari by Her service. He who chants Hare Kṛṣṇa with this meditation attains prema-bhakti. Śrī Rādhā is kṛṣṇa-hlādinī-rūpiṇī, the embodiment of Kṛṣṇa’s own pleasure potency. She steals away Kṛṣṇa’s mind, and therefore, Her name is Harā. The vocative form of Harā is Hare. Thus, Hare Kṛṣṇa means the Divine Couple Śrī Rādhā-Kṛṣṇa.
The names Rādhā and Kṛṣṇa are sac-cid-ānanda, full of eternity, knowledge, and bliss. Rādhā and Kṛṣṇa are personally present in Hare Kṛṣṇa. The eternal master of Śrī Rādhā, who is bliss personif ied, is Śyāma, who has eyes like lotus petals and who desires that Śrī Rādhikā is always happy. Nanda-nandana Śrī Kṛṣṇa, the giver of bliss to the residents of Gokula, is always yearning to taste happiness with Śrī Rādhā. Kṛṣṇa is Līleśvara, a clever dhīra-lalita-nāyaka; therefore, His name is Rādhā-ramaṇa. The Hare Kṛṣṇa mahāmantra is comprised of names of the Divine Couple. While chanting this mantra one should remember Their pastimes.
Śrī Rādhā is the essence of the hlādinī-śakti, and She is always giving supreme pleasure to Svayam Bhagavān Śrī Kṛṣṇa. She even steals away the mind of parama-puruṣa Śrī Kṛṣṇa with Her sweet form and qualities and by Her prema filled service. Therefore, one of Her names is Harā. ‘Hare’ in the mahāmantra is the vocative form of Harā, which refers to Śrī Rādhā. Thus, the devotee who is exclusively committed to the Divine Couple accepts Rādhā-Kṛṣṇa as the only meaning of Hare Kṛṣṇa. Śrī Rādhā is the personification of bliss (ānanda-svarūpiṇī ). Kamala-locana Śyāmasundara is Her eternal beloved. He is always intent on pleasing Śrī Rādhā, but He nonetheless remains indebted to Her. The source of the great festival of bliss of Gokula, Nanda-nandana, is the supremely attractive attractor. Therefore, He is named Kṛṣṇa. Even though He always tastes happiness in Śrī Rādhā’s association, He is never satiated and is ever eager for more. He is famous as Rādhā-ramaṇa because He, Līleśvara, the personification and essence of all vaidagdhya (cleverness in amorous pastimes), is always with Śrī Rādhā, playing (ramaṇa ) inside and outside Her heart. This Rādhā-ramaṇa Śrī Kṛṣṇa is called Rāma in the mahā-mantra. It should be understood that Hare Kṛṣṇa in the mahā-mantra means Rādhā-Kṛṣṇa Yugala. Therefore, while performing japa or kīrtana of the mahā-mantra, one should continuously remember the pastimes of the Divine Couple Śrī Rādhā-Kṛṣṇa.
Meditation on Niśānta-līlā
While chanting harināma, one should remember Kṛṣṇa’s pastimes.
niśānte kīrtane kuñja-bhaṅga kare dhyāna
krame krame citta lagne rasera vidhāna
By remembering and performing kīrtana of niśānta-līlā, or kuñja-bhaṅga-līlā, the mind will gradually relish rasa.”
Śrī Govinda-līlāmṛta (1.10) states:
rātryante trasta-vṛnderita bahu-viravair bodhitau kīraśārī-
padyair-hṛdyair api sukha-śayanād utthitau tau sakhībhiḥ
dṛṣṭau hṛṣṭau tadā tvoditarati-lalitau kakkhaṭī-gīḥ saśaṅkau
rādhā-kṛṣṇau satṛṣṇāv api nija-nija-dhāmny āpta-talpau smarāmi
At the end of the night, Vṛndā-devī, fearing the approach of day, indicates to the śuka (parrot), sāri (female parrot) and other birds to make sweet sounds to awaken Śrī Rādhā-Kṛṣṇa. A cool, gentle, fragrant breeze is slowly blowing. With charming calls, the peacocks, peahens, śuka, sāri and cuckoos glorify Śrī Rādhā-Kṛṣṇa’s pastimes. They say, “O Vrajarāja-nandana! O Nikuñjeśvarī! When will we receive Your darśana?” Although the Divine Couple have been aroused by the sweet chirping of the birds, They embrace each other in fear of being separated and again fall asleep, weary from amorous play. The more Vṛndā-devī tries to wake Them, the more They drowsily pretend to sleep deeply, for They are reluctant to separate. At that time, the she-monkey Kakkhaṭī loudly cries “Jaṭilā! Jaṭilā!” and They awaken, filled with fear. (The meaning of ‘Jaṭilā’ is “Morning has come and the sun-rays, which look like matted hair [jaṭā], are about to appear.” But it can also mean “Jaṭilā is coming”, Jaṭilā being Śrī Rādhā’s mother-in-law.) The nitya-sakhīs and prāṇa-sakhīs enter the kuñja. These mañjarī-sakhīs help Rādhā and Kṛṣṇa to get dressed and put Their ornaments in place, thus concealing the signs of Their amorous pastimes. After this, they call for the priya-sakhīs and priya-narma-sakhīs. Kiśora and Kiśorī joke with each other, and Śrī Lalitā performs Their ārati. Thereafter They proceed to Their respective residences.
dekhiyā aruṇodaya vṛndā-devī vyasta haya,
kuñje nānā rava karāila
śuka-sārī-padya śuni uṭhe rādhā nīlamaṇi,
sakhī-gaṇa dekhi hṛṣṭa haila
kālocita sulalita kakkhaṭīra rave bhīta,
rādhā-kṛṣṇa satṛṣṇa haiyā
nija-nija gṛhe gelā nibhṛte śayana kailā,
dūṅhe bhaji se līlā smariyā
ei līlā smara āra gāo kṛṣṇa-nāma
kṛṣṇa-līlā prema-dhana pābe kṛṣṇa-dhāma
Niśānta-līlā, the pastime at night’s end, is also called kuñja-bhaṅga-līlā because Rādhā and Kṛṣṇa have to separate after Their night-long pastimes in the kuñja. The eager sādhaka who remembers and performs kīrtana of this pastime will very quickly become eligible for the treasure of kṛṣṇa-prema.