Hare Krishna Mahamantra Story : Kali Santarana Upanishad

of 27

Kali Santarana Upanishad

Hare Krishna Mahamantra

Hare Krishna Hare Krishna

of 27

ॐ l l

l

l

ॐ l

ll ॐ ll

l

l

l

of 27

l

l

l

ll १ ll

l

ll २ ll

****************************************************

of 27

HARE KRISHNA

ॐ l

l

l

l

ॐ l

ll ॐ ll

Om Sahanaavavatu l

Sahanau bhunaktu l

Saha veeryam karavaa vahai l

Tejasvinaavadheetamastu vidvishaavahai l

Om Shantih Shantih Shantihee l

Hari Om

of 27

The translation of Kali Santarana Upanishad is that given by K. Narayanasvami

Aiyar with minor changes (see link below).

Om ! May He protect us both together; may He nourish us both together;

May we work conjointly with great energy,

May our study be vigorous and effective;

May we not mutually dispute (or may we not hate any).

Om ! Let there be Peace in me !

Let there be Peace in my environment !

Let there be Peace in the forces that act on me !

l

Dwaparaante Naarado BrahmaaNam jagaama

Katham Bhagavan gaam paryattan kalim santareyamiti l

Hari Om ! Dwaapara yuga, when Krishna was present here on earth, is followed by

Kaliyuga. So, at the end of Dvapara yuga, Narada went to Brahma and addressed

him thus: "O Lord, how shall I, roaming over the earth, be able to across Kali?"

l

l

Sa hovaaca Brahma sadhu prushtosmi l

Sarva shruti rahasyam gopyam tat shruNu

yena kali samsaaram tarishyasi l

of 27

To which Brahma thus replied: "You have asked me a very good question. Hear to

that which all Shrutis (the Vedas) keep secret and hidden, through which one may

cross the Samsara (mundane existence) of Kali.

l

Bhagavata Aadhipurushasya NaaraayaNasya

naamoccaaraNa maatreNa nirdhoota kalir bhavati l

“He shakes off (the evil effects of) Kali through the mere uttering of the name of

Bhagavan, the Lord Narayana, who is the primeval (aadi) Purusha”.

Naradah punah papraccha tannaama kimiti

Narada asked once again, “What is that name?”

l

ll १ ll

Sa hovaaca Hiranyagarbahaa

Hare Raama Hare Raama Raama Raama Hare Hare l

Hare Krishna Hare Krishna Krishna Krishna Hare Hare ll 1 ll

of 27

To which Hiranyagarbha (Brahma) replied as follows:

Hare Rama Hare Rama Rama Rama Hare Hare

Hare Krishna Hare Krishna Krishna Krishna Hare Hare

l

ll २ ll

Iti shodashakam naamnaam kalikalmasha naashanam l

Naatah parataropaayahaa sarva vedeshu drushyate ll 2 ll

These sixteen names (words) are destructive of the evil effects of Kali. No better

means than this is to be seen in all the Vedas.

****************************************************

l

l

of 27

l

l

l

l

l

l

of 27

l

l

****************************************************

l

l

Iti shodasha kalasya jeevasyaavaraNa vinaashanam l

Tatah prakaashate param Brahma

meghapaaye Ravirashmi maNdaleeveti l

These (sixteen names) destroy the Avarana (or the centripetal force which

produces the sense of individuality, or a covering that obscures) of Jiva surrounded

by the sixteen Kalas (rays). Then like the sphere of the sun which shines fully after

the clouds (screening it) are dispersed, Parabrahman (alone) shines.

http://www.srimatham.com/storage/docs/kali-santarana-upanisad.pdf

of 27

l

Punah Naradah papracca Bhagavan kOsya vidhiriti l

And Narada asked once again, “What is the procedure and rules (vidhi) to follow

for this?”

l

l

Tam hovaaca naasya vidhiriti l

Sarvadaa shuchirashuchirvaa pattan BraahmaNahaa

salokataam sameepataam saroopataam saayujyataam eti l

This mantra mentions 16 avaranas (sheaths, something that covers) that surround

the jiva. The Hare Krishna mahamantra has 16 namaas (rays, or kalaas)that help

pierce these sheaths like the sun’s rays pierce the dense cloud (megha) covering:

Hare 8 times, Krishna 4 times, Rama 4 times. The 16 sheaths are listed below, see


Meghapaaye means upon removal of the dense cloud covering.

The 16 sheaths which envelope the subtle body (linga sharira) according

to Sankhya philosophy, are discussed in the Prashna Upanishaad (Shasta

prashna). They are: Praana = life force, shraddha = faith, kham =

ether, vaayu = air, jyoti = fire/light, aapa = water, prthivi = earth,

indriyas = sense organs, manas = mind, annam = the sheath comprised

of the food eaten, veeryam = vital energy (regenerative power), tapas =

meditation/inner heat, mantra = sonic power, karma = actions and their

reactions, lokaa = the realms of existence, and naama = individuation.


of 27

To which Brahma replied that there are absolutely no rules in this practice.

Whoever (BraahmaNahaa) in a pure (shuci) or an impure (ashuci) state, utters

these always, attains being in the same world of (salokataam), or in proximity with

(sameepataam), or having the same form of (saroopataam), or complete absorption

into (saajyujyam) the Supreme.

http://www.bvashram.org/articles/36/1/Chanting-mantras-without-a-

guru/Page1.html

l l

l

l

l

Yadaasya shodasheekasya sardhatrikoteer japati tada Brahmahatyaam

tarati veerahatyaam l SwarNasteyaat pooto bhavati l

Pitru deva manushyaaNaam apakaaraat pooto bhavati l

Sarvadharma parityaaga paapaat sadyahaa shucitaam aapnuyaat l

Sadyo mucyate sadyo mucyate ityupanishad l

Whoever utters, for three and a half crores (or thirty-five millions) times, this

Mantra composed of sixteen names (or words) overcomes the sin of the murder of

a BrahmaNa. He becomes purified of the sin of destroying his seed (semen). He

becomes purified from the sin of the theft of gold. He becomes purified from the

sin of cohabitation with a woman of low caste. He is purified from the sins of

wrongs done to Pitris, Devas and men. He becomes freed at once from all sins

arising from abandonment of all Dharmas. He is at once released from all bondage.

http://www.bvashram.org/articles/36/1/Chanting-mantras-without-a-guru/Page1.html



of 27

That he is at once released from all bondage. This is the statement of the

Upanishad.

ॐ l

l

l

l

ॐ l

Om Sahanaavavatu l

Sahanau bhunaktu l

Saha veeryam karavaa vahai l

Tejasvinaavadheetamastu vidvishaavahai l

Om Shantih Shantih Shantihee l

Om ! May He protect us both together; may He nourish us both together;

May we work conjointly with great energy,

May our study be vigorous and effective;

May we not mutually dispute (or may we not hate any).

Om ! Let there be Peace in me !

Let there be Peace in my environment !

Let there be Peace in the forces that act on me !

Here ends the Kalisantarana Upanishad belonging to the Krishna-Yajur-Veda.

Hari Om Tat Sat ! Om Shantih Shantih Shantihee!

************************************************************************************

of 27

Dear All:

Here is an interesting discussion about the Hare Krishna Mahamantra that I

found in a Facebook entry.

http://www.facebook.com/topic.php?uid=6673380901&topic=20207

Braja

Haribol,

I would like to know your opinion about HK mantra. According to the text

below, up to the times of Baladeva Vidyabhushan it was recited starting

with "hare rama". Any thoughts?

Here is the text I found on one of the Vaishnava forums:

"the mantra known as the "Hare Krishna" mantra is a revealed Vedic

mantra. However, the actual mantra is not quite the "Hare Krishna" mantra

that has become popular in recent decades. The earliest extant mention of

it is found in the Kali Santarana Upanishad. The exact Sanskrit verse is

this:

naradah punah papraccha tannama kimiti |

sa hovaca hiranyagarbhah |

hare rama hare rama rama rama hare hare |

hare krsna hare krsna krsna krsna hare hare |

iti sodasakam namnam kalikalmasanasanam |

natah parataropayah sarvavedesu drsyate |

iti sodasakalavrtasya jivasyavaranavinasanam |

tatah prakasate param brahma meghapaye ravirasmimandaliveti |

The actual mantra in the Kali Santarana Upanishad is thus actually:

http://www.facebook.com/topic.php?uid=6673380901&topic=20207

of 27

hare rama hare rama rama rama hare hare

hare krsna hare krsna krsna krsna hare hare

Darshan of Jagannatha, Subhadra and Balabhadra at Detroit ISKCON, on

Radhashtami day, 2011

of 27

Thus, to this very day, orthodox Hindu brahmanas, panditas and Sanskrit

experts recite the mantra in this correct fashion. All indologists, Hindu

scholars, professional Sanskritists and professors of Hinduism Studies

acknowledge that this is, indeed, the correct wording of the text. In fact,

even most Gaudiya Acharyas and sannyasis with whom I've discussed

this issue also readily acknowledge that this is the correct wording in the

original Sanskrit.

Interestingly, the mantra was recited in the above, correct, manner even in

the Gaudiya Vaishnava sampradaya during the first two to three centuries

of its history. Where this specifically changed within the Gaudiya Vaishnava

sampradaya was in the early 18th Century with Sri Baladeva

Vidyabhusana.

According to the traditional court records, the history is this: The Gaudiyas

residing in the Mathura/Vrindavana area at that time were known for being

very egalitarian and open about offering mantra diksha to any sincere soul,

regardless of their previous caste designation. This is, of course, in keeping

with true Vaishnavism and bhakti-yoga.

However, after several decades of disagreements between the Gaudiyas

and certain important Mathura-based caste brahmanas, the local raja was

approached with the brahmanas' complaints. Their specific complaint was

that the Gaudiyas were initiating shudras, etc. with Vedic mantras, which

they felt was not acceptable. The raja threatened to disfavor the Gaudiya

movement if they did not cease in offering Vedic mantras to non-twiceborn

devotees.

After some serious deliberation, the Gaudiya leaders of the Mathura/

Vrindavana community offered the compromise of switching the mantra -

thus saying the Hare Krishna portion first, followed by the Hare Rama -

rather than initiating people into the actual Vedic mantra. In this way, they

were not initiating people in a Vedic mantra, would satisfied the caste

brahmana complainants. Thus was born the "Hare Krishna" mantra as: "

of 27

hare krsna hare krsna krsna krsna hare hare / hare rama hare rama rama

rama hare hare.

In actuality, there is not a "Hare Krishna" mantra found in any Vedic

scripture and never has been; and no such mantra even existed previous to

the 18th Century. Rather, what we always had both historically and in the

Vedic canon was what we could term the "Hare Rama" mantra:


hare krsna hare krsna krsna krsna hare hare"

******************************************************************

Darshan of Radharani’s lotus feet on Radhashtami day 2011, at Detroit

ISKCON temple. (It is the only day in the whole year when alankaram is

performed to allow the lotus feet to be seen.)

of 27

Also, the discussion of the meaning of "Hare" in this mantra, found in the

following link is significant, especially the last paragraph.

http://www.chakra.org/discussions/WomenDec10_02_02.html

Mira prabhu's point, as I understand it, is that the mantra may be somehow

defective for only addressing Sri Krsna and Sri Rama, without concurrently

also addressing the feminine aspect of the Godhead in the name of

Radharani Devi and Sitarani Devi.

Radha Krishna at the Durga temple in Detroit (Hammtramack), MI

On Prana Pratishta day of new temple, Oct 2, 2011 (4215 E McNichols Rd)

http://www.chakra.org/discussions/WomenDec10_02_02.html

of 27

However, her presumed objection is invalid, because "Hare", as Srila

Prabhupada has explained it, quoting Srila Bhaktisiddhanta Saraswati

Thakur, is the vocative form of the name "Hara", and Hara refers directly to

the consort of God, to the feminine aspect of God, see also

http://gosai.com/writings/the-maha-mantra

There is thus no way to chant Hare Krishna, Hare Rama -- invoking the

Supreme Energetic -- without simultaneously invoking the Supreme Energy

or Pleasure Potency of the Lord in the form of Radharani and Sita Devi.

So, dear prabhu, your letter is mostly okay, but just, please, chant

"Hare Krishna Hare Krishna, Krishna Krishna Hare Hare;

Hare Rama Hare Rama, Rama Rama Hare Hare,"

and your life will certainly be sublime.

With best wishes,

Ananda das

******************************************************************************

See also the discussion of this mantra and chanting of the Lord’s names by

at links given below.

http://www.bvashram.org/articles/36/1/Chanting-mantras-without-a-

guru/Page1.html

http://www.stephen-knapp.com/chanting_hare_krishna.htm

http://sriprahlada.com/latest-news/why-maha-mantra-kirtan

http://www.hindudharmaforums.com/showthread.php?t=259

http://www.jswami.info/who_is_that_girl_with_krishna

Very sincerely

V. Laxmanan

October 10, 2011




http://www.stephen-knapp.com/chanting_hare_krishna.htm

http://sriprahlada.com/latest-news/why-maha-mantra-kirtan

http://www.hindudharmaforums.com/showthread.php?t=259

http://www.jswami.info/who_is_that_girl_with_krishna

of 27

The Gaudiya VaishNavite View of the

Hare Krishna Mahamantra




“In the Kali-santarana Upanisad, the Hare Krsna maha-mantra is given in that

way. But to say that the Name of Rama must precede the Name of Krsna in the

mantra is a superficial understanding.

“It is said that because it comes from the Upanisads, the Hare Krsna mantra is a

Vedic mantra, and therefore, because the ordinary people may not have any

entrance into Vedic mantras, Sri Caitanya Mahaprabhu readjusted this mantra by

reversing the order of the words. In that way, it is said, the concern that it is a

Vedic mantra is thereby canceled, and so Sri Caitanya Mahaprabhu gave it to all

without breaching the injunctions of the Vedas.

The Names in the maha-mantra are Hare, Krsna and Rama. The followers of the

Sankaracarya school, as well as those of the Ramanuja and Madhva schools,

conceive the Name of Hare to be the vocative case of Hari. Thus for them ‘Hare’

means Narayana, ‘Rama’ means Ramacandra and ‘Krsna’ means the avatar of

Narayana [not Krsna the avatari, or source of Narayana].

The followers of Sankaracarya have adopted this version of the maha-mantra and

the Vaisnava sampradayas of South India have also adopted the same. ‘Hare’ in all

these sampradayas means Hari, or Narayana. In all circumstances their way of

thinking is about liberation (mukti) and not actually about bhakti (devotion).

Moreover, the followers of Sankaracarya are sometimes found to chant the maha-

mantra and give more attention to the maha-mantra than the Ramanuja

sampradaya or the Madhva sampradaya. The Kali-santarana Upanisad and the


of 27

maha-mantra are accepted by all these sampradayas, yet the maha-mantra is of

little importance to them. Only the Gaudiya Vaisnavas stake everything on the

maha-mantra.

Actually, according to one Madhva website, it appears that at least a certain section

of their sampradaya has ‘lost the plot’ so to speak. The following is a

contemporary Madhva quote:

And it is known that the Hare Krsna mantra is recited without proper procedure,

without dhyana, sankalpa, etc., in the approved Vedic fashion. It has been

arbitrarily picked out of a book and practiced in mutilated form, and is thus a false

initiation (as the originators of the tradition were themselves unqualified to recite

the mantra). Worst of all, it is recited ‘as’ Krsna Himself, and not as a symbol or

tool for his worship...as such, it stands to reason that the ‘Hare Krsna maha-mantra’ is best avoided by everybody.

The most obvious mistake in the above quote is that the Kali-santarana Upanisad

clearly states ‘nasya vidhiriti’ – ‘there are no rules (vidhi) involved in chanting

the maha-mantra.’ In fact the Upanisad guarantees liberation to anyone who

chants the maha-mantra.

punar-naradah paprccha bhagavan ko’sya vidhiriti

tam hovaca – nasya vidhiriti

sarvada sucirasucirava pathan-brahmanah

salokatam samipatam sarupatam sayujyatameti

Again Narada enquired: ‘O Lord, what are the rules to be observed with reference

to it (chanting the maha-mantra)?" Brahma replied, “There are no rules. Whoever,

in a pure or an impure state, utters these always, attains the same world of the Lord

(salokya), proximity with the Lord (samipya), the same form as the Lord

(sarupya), or absorption into Brahman (sayujya). (Kali-santarana Upanisad 3)

For the followers of Sankaracarya, the Name ‘Hare’ means Hari – He who

takes away one’s karma, material desire and illusion (maya). For Ramanujas

and most Madhvas, Hari is He who takes away all inauspiciousness and

bestows all good fortune. But for Gaudiya Vaisnavas the conception of Hare is

altogether different.

For the Gaudiyas, Hare is the vocative case of Hara, the internal pleasure

potency of Krsna. Thus Hare means Srimati Radharani.

of 27

It should not be misunderstood that we are arguing or fighting over the proper

meaning of the names in the maha-mantra. There is certainly room for different

bona fide conceptions within the maha-mantra. Each with his conception may

attain that particular destination.

yei yei rupe jane, sei taha kahe

sakala sambhave krsne, kichu mithya nahe

In whatever form one knows the Lord, one speaks of Him in that way. In this there

is no falsity, since everything is possible in Krsna. (Cc. Adi 5.132)

In this regard Srila A.C. Bhaktivedanta Svami Prabhupada writes in his purport to

this verse:

If someone calls Lord Ramacandra by the vibration Hare Rama, understanding it to

mean “O Lord Ramacandra!” he is quite right. Similarly, if one says that Hare

Rama means “O Sri Balarama!” he is also right. Those who are aware of the visnu-tattva do not fight over all these details.

However, one must also remember that all realities are not the same, nor do all

conceptions lead to the same destination.

It is often said as a reference that the maha-mantra first appears or manifests in the

Kali-santarana Upanisad portion of the Vedas, but such a statement is not actually

correct according to Srila Bhaktisiddhanta Sarasvati Thakura, who has stated:

Lord Hari's Name is Lord Hari Himself. The maha-mantra was present before the

scriptures manifested. The catuh-sloki of the Bhagavatam beginning with 'aham

evasam evagre' is proof of this. The supremely independent Holy Name is not

under the jurisdiction of scriptural control. Actually, the scriptures have appeared

by the supreme will of the Holy Name. It is not a fact that the scriptures manifested

first and then the Holy Name appeared after. The Brahma-samhita says that the

Holy Name appeared first in Brahma's heart. (Sri Srila Prabhupader Upadesamrta)

The maha-mantra chanted by Gaudiyas is always chanted as:



Whereas other sampradayas might chant the maha-mantra for liberation, the

Gaudiyas chant the maha-mantra out of devotion to please Krsna. Hari takes

of 27

away material desires, maya, etc, but Hare, the internal potency (hladini-

sakti/Radharani) captures or takes away the mind and heart of Krsna. Hara is

the energy by which one can serve Krsna, and the only energy that can please

Krsna. Krsna Himself is the reservoir of pleasure and Rama, or Radha-

ramana, is the one who gives pleasure to Srimati Radharani.

The Gaudiya conception of Rama in the maha-mantra meaning Krsna, the giver of

pleasure to Sri Radha, is also collaborated by Sri Bhaktisiddhanta as follows:

According to the mood of aisvarya, ‘Rama’ refers to Ramacandra, the son of

Dasaratha. According to the mood of madhurya, ‘Rama’ refers to Krsna, the

relisher of Sri Radha's association. Whenever the Name 'Rama' indicates service to

Radha-ramana Krsna, then the word 'Hare' which is the vocative form of Hara,

refers to Sri Radharani, who is the origin of all spiritual potencies. Sri Radha is

known as Hara because She attracts the mind of Krsna. Hari means 'attracter'. Hare

is the vocative form of the word 'Hara'. There are three Ramas – Rama, the

husband of Sita-devi, Rama the husband of Revati and Rama, the lover of Radha.

(Sri Srila Prabhupader Upadesamrta)

Commenting on the maha-mantra in his Maha-mantrartha Dipika, Sri Jiva

Gosvami reveals the meaning of each of the sixteen Names in the maha-mantra in

consecutive order as follows:



(1-Hare)

sarva-ceta-harah krsnas tasya cittam haratyasau

vaidagdhi-sara-vistarair ato radha hara mata

Krsna steals the minds of everyone, yet Radha steals even His mind by Her divine

expertise. Thus She is known as Hara.

(2-Krsna)

karsati sviyalavanya-murali-kala-nihsvanaih

sri radham mohana-gunalankrtah krsna iryate

He forcibly attracts Sri Radha with the sweet sound of His flute, therefore that

Lord of all enchanting qualities is known as Krsna.

of 27

(3-Hare)

sruyate niyate rase harina harineksana

ekakini rahah-kunje hareyam tena kathyate

It has been heard that during the rasa-lila, doe-eyed Radha was stolen away by

Krsna to be alone with Him in a secret forest bower. She is therefore known as

Hara.

(4-Krsna)

anga-syamalima-stomaih syamalikrta-kancanah

ramate radhaya sardham krsno nigadyate

When Krsna sports with Radha, Her golden hue takes on the dark complexion of

Krsna's skin. He is thus known as Krsna.

(5-Krsna)

krtvaranye sarah-srestham kantayanumatas-taya

akrsya sarva-tirthani taj-jnanat krsna iryate

In order to please Sri Radha, Krsna manifested the most wonderful lake (Syama-

kunda) in Vrndavana. He then called all the holy rivers to fill it. He is thus known

as Krsna.

(6-Krsna)

krsyate radhaya premna yamuna-tata-kananam

lilaya lalitas-capi dhiraih krsna udahrtah

By Her unsurpassed love, Radha charms He who performs wonderful lilas on the

banks of the Yamuna. Therefore, those who are sober know Him as Krsna.

(7-Hare)

hrtavan gokule tisthann-aristam pusta-pungavam

sri haris tam rasad uccai rayatiti hara mata

While in Gokula, Sri Hari (Krsna) killed the demon known as Aristasura. During

that time, Radha cried out to Him with great feeling and by doing so, She stole His

mind. She is thus known as Hara.

(8-Hare)

hyasphutam rayati priti-bharena hari-cestam

gayatiti mata dhirair hara rasa-vicaksanaih

of 27

Filled with ecstatic love, Radha sometimes sings the glories of Hari’s exploits

quietly, and sometimes She sings them aloud. Those who are expert in the secrets

of divine sentiments call Her Hara.

(9-Hare)

rasavesa-parisrastam jahara muralim hareh

hareti kirtita devi vipine keli-lampata

Due to the intense love of Sri Radha, Sri Hari becomes so captivated that His flute

falls from His hand. With the desire to enjoy in the forest bowers with Krsna,

Radha steals His flute. That goddess is thus famous as Hara.

(10-Rama)

govardhana-dari-kunje parirambha-vicaksanah

sri radham ramayamasa ramastena mato harih

Krsna, who is expert at embracing, sports with Radha in the forest groves or in the

caves of Govardhana. Thus He is known as Rama.

(11-Hare)

hanti duhkhani bhaktanam rati saukhyani canvaham

hara devi nigadita maha-karunya-salini

That most merciful Radha destroys the miseries of Her devotees and gives them

great happiness every day. Therefore that goddess is known as Hara.

(12-Rama)

ramate bhajato cetah paramananda-varidhau

atreti kathito ramah syamasundara-vigrahah

The minds of the devotees are continuously drowned in an ocean of supreme joy

by seeing the beautiful dark form of Krsna. Therefore He is known by

the Name Rama.

(13-Rama)

ramayaty-acyutam premna nikunja-vana-mandire

rama nigadita radha ramo yutas taya punah

Radharani is known as Rama because She enjoys loving pastimes with Acyuta

(Krsna) in a secret forest pavilion. Since He is always by Her side, He is known as

Rama.

of 27

(14-Rama)

rodanair gokule davanalam asayati hyasau

visosayati tenokto ramo bhakta-sukhavahah

When the residents of Gokula were crying due to fear of the forest fire, Krsna

immediately swallowed it and gave His devotees great joy. In this way, He is

known as Rama.

(15-Hare)

nihantum asuran yato mathura-puram ity-asau

tadagamad-rahah-kamo yasyah sa’sau hareti ca

Sri Krsna went to Mathurapuri in order to destroy the demons. However, due to

being captivated by the love of Radha, He later returned. Therefore She is known

as Hara.

(16-Hare)

agatya duhkha-harta yo sarvesam vraja-vasinam

sri radha-hari-carito harih sri nandanandanah

When the son of Maharaja Nanda returned to Vraja, He took away the suffering of

all the Vrajavasis. By His wonderful exploits, He steals the heart of Sri Radha.

Thus He is known as Hari.

Throughout his Maha-mantrartha Dipika, Sri Jiva Gosvami reveals the meaning

of ‘Hare’ as Hara until the final verse wherein he says that ‘Hare’ means Hari

– He who has stolen the heart of Srimati Radharani. In the first verse Radha

steals the mind of Krsna, and in the last verse Krsna steals the heart of Radha. Indeed, Radha wears a locket with a picture of Krsna around Her neck, and Krsna

wears a locket with a picture of Radha around His neck. These Two have stolen

each other’s hearts and minds, thus one might suspect that Sri Jiva is alluding

to the appearance of Sri Caitanya Mahaprabhu in his Maha-mantrartha

Dipika as the combined form of both Radha and Krsna. In any case, according

to Jiva Gosvami, the divine pastimes of Radha and Krsna are written throughout

the maha-mantra.

Hare Krishna Mahamantra Story : Kali Santarana Upanishad

Documents

Transcript of Hare Krishna Mahamantra Story : Kali Santarana Upanishad