Chapter Six

The Gopala Mantra

Identity and Importance

"It is stated in the Brahma-samhita that Lord Brahma was initiated into the eighteen letter Gopala-mantra, which is generally accepted by all the devotees of Lord Krishna. We follow the same principle because we belong to the Brahma-sampradaya; directly in the disciplic chain from Brahma to Narada, from Narada to Vyasa, from Vyasa to Madhva Muni, from Madhva Muni to Madhavendra Puri, from Madhavendra Puri to Isvara Puri, from Isvara Puri to Lord Chaitanya and gradually to His Divine Grace Bhaktisiddhanta Sarasvati, our divine master. The chanting of this holy Gopala-mantra is the only shelter of the desireless pure devotee of the Lord." (SB 2.9.6 p.)

Of all the diksa mantras mentioned in the sastras, the Gopala-mantra (or Krishna-mantra) is the most important. Shri Krishna is the svayam-bhagavan and the sarva-avatari (original Personality of Godhead, the source of all other avataras), and His vraja-lila displays the greatest amount of beauty and sweetness. Similarly, the Gopala-mantra, which manifests Krishna and induces that unique vraja-madhurya-rasa to flow in the heart, is the greatest of all diksa mantras. The mantra is called the Krishna-mantra or Gopala-mantra because it describes Krishna in Gokula, the abode of cows, wherein the Lord plays as Gopala, the eternal lover of the gopis and the protector of the cows. Nevertheless, one should always remember that the Hare Krishna mantra is called the maha-mantra because it is more powerful than any other mantra in bestowing Krishna-prema. The eighteen syllable Gopala-mantra is described in the Gopala-tapani Upanisad and Hari-bhakti-vilasa. It is one of the most important mantras in the Gaudiya-sampradaya. Shri Chaitanya Mahaprabhu was initiated into the ten-syllable Gopala-mantra (gopijanavallabhaya svaha) by His guru, Shripad Isvara Puri. The mantra means, "I offer oblations unto Krishna, Gopijanavallabha, the beloved of the gopis." Since the gopis are Krishna's most intimate associates, the Gopala-mantra is one of the most confidential mantras. The Pancaratra also mentions a siddha Gopala-mantra that has an extra tantric syllable orh shrim. The Gopala-mantra is also mentioned in the Gautamiya-tantra and in the Narada-pancaratra which describes how Lord Brahma gave the eighteen-syllable Gopala-mantra to Lord Siva who then gave it to Narada Muni Although the Gopala-mantra is the same, it can be formulated differently with eighteen, twelve, ten (as used by Lord Chaitanya) or eight syllables. In chanting the ten-syllable Gopala-mantra, Shri Chaitanya Mahaprabhu tasted one aspect of the gopis' prayojana, or pure love for Krishna.

By the mercy of Sanatana Gosvami and other exalted Vaishnavas, the Gopala-mantra is now prevalent in the sampradaya. Before the appearance of Shri Chaitanya Mahaprabhu this mantra was not made available to everyone. It was only given to qualified persons with substantial piety. The Gopala-mantra is cintamani, the sweetest of the secret mantras.

As described in the Brahma-samhita, the primary purpose of the Gopala-mantra is to make the soul chase after Krishna, the all-attractive Lord of the gopis. However, because it contains the kama-bija (the seed of desire) the Gopala-mantra can also satisfy material or spiritual desires. In Goloka Vrndavana or for a pure devotee the kama-bija fulfills spiritual desires for Krishna's loving service. When the same kama-bija is pervertedly reflected in the material world, it satisfies material desires. Lord Brahma fulfilled his material desire for creation by chanting the Gopala-mantra. One should pray to Krishna to become pure, totally free of all material desires. Through the mercy of Gopala one may realize the true meaning of the mantra and then run after Krishna to serve His lotus feet.

 

Gopala-mantra and Sambandha

The Gopala-mantra is a direct glorification and meditation on Krishna's form, qualities and pastimes. This mantra establishes sambandha, abhidheya, and prayojana. Although the eighteen-syllable Gopala-mantra progresses through sambandha, abhidheya, and prayojana, it mainly emphasizes sambandha-jnana and abhidheya. Madana-mohan, the Lord of sambandha-tattva is represented in the Gopala-mantra. The Kama-gayatri, however, represents prayojana. This mantra is the complete means to develop one's love for Krishna. It will give darsana of Radha and Krishna, Gopijanavallabha surrounded by Lalita, Visakha and the sakhis. The sadhaka will be given a chance to serve Them.

 

The general meaning of the mantra is that anyone desiring to enter the pastimes of Krishna will have to practice his transcendental service along with the culture of devotional knowledge in relationship to Krishna (sambandha-jnana). There are six aspects of sambandha-jnana denoted in the Gopala-mantra:

1)         Krishna svarupa—knowledge of the personal form of Krishna.

2)    Krishnasya cin-maya-vraja-Ula-vilasa-svarupa— true knowledge of Krishna's blissful transcendental pastimes in Vraja (Vrndavana).

3)  Tat-parikara-gopijana-svarupa—knowledge about Krishna's vraja-gopis and His eternal associates in Vrndavana.

4)    Tad-vallabha—knowledge of self surrender to Krishna in the footsteps of the Vraja gopis.

5)  Suddha-jivasya-cid (jnana)-svarupa—knowledge of the spiritual form of the pure, unalloyed soul.

6)  Cit-prakrtir arthat krishna-seva-svabhava—knowledge of transcendental service to Krishna which is established with the awakening of one's pure cognition.

Both the Brahma-gayatri and the Gopala-mantra reveal the three aspects of transcendence: sambandha, abhidheya, and prayojana. However, Gaudiyas emphasize the aspect of abhidheya, transcendental loving service to Govinda Deva, which is indicated by the word Govindaya in the Gopala-mantra. Actually the central point of love and attraction for the Lord is expressed through service. Govindaji, the beloved Deity installed by Shri Rupa Gosvami, is the inspirational Deity of devotional service for the entire Gaudiya Sampradaya. Moreover, both as a sadhaka and a siddha one is always under the shelter of Govindaji and Shri Rupa Gosvami. As a sadhaka one serves Shri Rupa Gosvami, and as a realized soul one serves Shri Rupa Manjari and her maidservants. The word gopijanavallabhaya indicates the prayojana aspect displayed in the intimate loving exchanges between Radha and Krishna. On this level Shri Radha serves alone as Ananga (the embodiment of amorous love)and the maidservants watch in appreciation.

 

The Gopala-mantra reveals three manifestations of Krishna as three presiding Deities with different moods and effects. Krishnaya refers to Krishna as Madan-mohana, the supreme enchanter presiding over sambandha-tattva. Govindaya refers to Govindaji, the supreme engager, who oversees abhidheya-tattva. Gopijanavallabhaya refers to Gopinatha, the beloved Lord of the gopis who directs and distributes the prayojana-tattva.

What the Gopal-mantr? awakens ic fully revenlerl in the K"arna gayatri, which reveals Radha and Krishna's pastimes in the divine realm of Vraja. These two mantras work together to bring the devotee closer to perfection. All these truths are found within the bija-mantras, but in a seed-like or unmanifested form. The bija-mantra Orh, for example, which some acaryas say represents Radha-Krishna, Their blissful pastimes and the living entity, contains this sweet reality in a hidden way, whereas, in the bija-mantra klith these truths are significantly more manifest.

 

Gopala-mantra —Svarasiki and Mantra Upasana

There are two methods for internally visualizing the unmanifested pastimes of Radha and Krishna known as svarasiki and mantra upasana (mantra-mayi).

1) Mantra upasana—chanting or meditating upon a particular mantra that causes the manifestation of only one pastime of Krishna. In mantra upasana the sadhaka meditates on a particular form of Krishna (rupa-dhyana) or a scene from His transcendental pastimes as depicted in a sastric sloka or a mantra given by the guru. The most common form of mantra upasana is meditation on the Vrndavana Yogapitha at Govindasthali. Radha-Govinda are sitting on a gem-studded, golden throne surrounded by the asta-sakhis and manjaris who sing blissfully while Lalita-sakhi offers arati. The following verse, which acaryas claim to be the "best sloka in the entire Shrimad Bhagavatam for remembering Krishna" can be used for the process of mantra upasana.

barhdpidarh nata'Vara-vapuh karnayoh kamikararh bibhrad vasah kanaka-kapisarh vaijayantirh ca rndldrn

randhran venor adhara-sudhayapurayan gopa'vrndair vrndaranyarh sva-pada-rarnanarh pravisad gita-klrtih

"Wearing a peacock feather upon His head, yellow karnikara flowers on His ears, a glittering golden yellow garment, and the VaijayantI garland, Krishna exhibited His supremely captivating form, just like the best of dramatic dancers as He entered the charming forest of Vrndavana, beautifying it with the marks of His lotus feet. He filled the holes of His flute with the nectar of His lips. The cowherd boys followed behind Him singing His glories which purify the entire world." (SB 10.19.5)

The transcendental words contained in the Gopala-mantra make a manifestation of only one pastime of Krishna T nrd Brahma himself was doing mantra upasana as mentioned in the Chaitanya-charitamrita:ydhra dhydna nija-loke kare padmdsana, astddasdksara-mantre kare upasana, "Lord Brahma, sitting on his lotus seat in his own abode, always meditates on Him, (Govinda surrounded by Radharani and the gopis as mentioned in verse 22), and worships Him with the mantra consisting of eighteen-syllables." (Cc.Adi 5.221 p.)

"In his own planet, Lord Brahma, with the inhabitants of that planet, worships the form of Lord Govinda, Krishna, by the mantra of eighteen-syllables, klim krsndya govinddya gopi-jana-vailabhdya svdha. Those who are initiated by a bona fide spiritual master and who chant the Gayatri-mantra three times a day know this astddasaksara (eighteen-syllable) mantra. The inhabitants of Brahmaloka and the planets below Brahmaloka worship Lord Govinda by meditating with this mantra. There is no difference between meditating and chanting, but in the present age medication is not possible on this planet. Therefore loud chanting of a mantra like the maha-mantra, Hare Krishna, with soft chanting of the astddasaksara, the mantra of eighteen syllables, is recommended." (Cc. Adi 5.22lp.)

In his purport to the Brahma-samhita text three, Shrila Bhaktisiddhanta Sarasvati defines mantra as "inaudibly recited, liberating, self-dedicatory, transcendental sound." In transcendence there is no duality; consequently the distinction between an object and its name cease to exist in the spiritual world. Thus a mantra consisting of Krishna's holy names is nondifferent from the person Krishna. This transcendental phenomenon is experienced when "worshiping through the channel of the mantra,'" which is known as mantra upasana.

Shrila Bhaktisiddhanta Sarasvati further states that the "transcendental words contained in the said mantra being differently placed make a manifestation of only one Ida." In other words, the specific arrangement of the mantra's component words in relationship to each other determines its meaning. The twenty-four syllable Kama-gayatri mantra, for example, reveals Radha and Krishna's transcendental pastimes. The conjugal mood predominates in Krishna's transcendental abode with all the other rasas playing supporting roles. In the eighteen-syllable Gopala-mantra, Krishna, Govinda, is being worshiped as the lover of the gopis. Yet based upon one's sthayi bhava (eternal loving mood), one will meditate upon the mantra according to his specific corresponding emotion.

2) Svarasiki—the spontaneous outflow of the heart's spiritual love for Krishna, which reveals variegated pastimes performed in different moods and planes. Meditation on rasa-lila, which moves through many moods and scenes, is an example of svarasiki. Mantra upasana is compared to a placid lake existing alongside a rushing river. Svarasiki meditation is that constantly moving river of dynamic visualization.

 

Purpose of the Gopala-mantra

"Then the goddess of learning Sarasvati, the divine consort of the Supreme Lord, said thus to Brahma who saw nothing but gloom in all directions, "O Brahma, this mantra, viz., klim krsndya govinddya gopi-jana-vallabhdya svdha, will assuredly fulfill your heart's desire." (BS v. 24)

The purpose of the Gopala-mantra is to direct one toward Radha and Krishna in Gokula. It will fulfill the spiritual desire to love Krishna, and draw the devotee toward the lotus feet of Radha and Krishna. As the spiritual world is reflected in the material world, so also the Gopala-mantra is reflected on the sea of material desires. Kama bija has a two-fold aspect: one fulfills material desires, the other satisfies spiritual desires.

When the chanting of the Gopala-mantra is not pure, it is a reflection and therefore not transcendental. It is like the chanting of the Hare Krishna maha-mantra in the abhasa state. Until one attains pure devotion, the vibration of the Gopala-mantra is impure. The pure mantra is being reflected in the mundane world within the materially contaminated mind in such a way that it fulfills one's material desires.

The Gopala-mantra is the source of all other divine mantras. Pure-minded devotees chant this wonderful mantra with unalloyed devotion; free from any material desire. The demigods also chant this mantra, but their motive is tinged with selfish desires. In the next entry Lord Brahma shows the example for all sincere devotees. "Not only I (Brahma), but Lord Siva and King Candradvaja received this wonderful klim mantra, and by chanting it we became free from ignorance, received a vision of the Lord, and realized that Shri Krishna is the final goal of life. Therefore, a dedicated, unalloyed devotee who chants this mantra will surelv attain realization of the Supreme Lord Krishna as the final resort." (GU 1.29-32)

The Gopala-mantra, consisting of Krishna's names (Krishna, Govinda, Gopijanavallabha) is non-different from the Supreme Lord. The process of chanting and attentively meditating upon such a mantra is called mantra-upasana, or worship through the channel of the mantra. As one chants the Gopala-mantra, he progressively realizes Krishna's form, qualities and pastimes. He also realizes his own spiritual form and becomes established in his eternal service to Krishna. Mantra-upasana meditation must be accompanied by service to Krishna. Under the direction of Sarasvati, Lord Brahma, the head of our sampradaya, performed mantra-upasana meditation. After thousands of years of meditating upon Gopijanavallabha, Brahma attained perfection.

As mentioned in Chapter one, each mantra has a particular ista-deva or ruling Deity. The Deity of the Gopala-mantra is Gopala Krishna. The particular form of Gopala depends on the individual sentiments of a devotee. For those in sakhya-bhava Gopala takes the cows out for grazing. Gopala sits on Yasoda's lap for those with parental love. Devotees in madhurya-rasa see Him as Kisora Gopala pleasing the senses of His beloved Kishori.

The Gopala-mantra is used primarily for arcana and the Kama-gayatri is for sandhya meditation. Similarly, the Gaura-mantra is for worship and the Gaura-gayatri is for sandhya meditation. It appears that the same results can be had from either the Gopala-mantra or the Kama-gayatri, but the Brahma-samhita indicates that the Kama-gayatri, being given later to Lord Brahma, gave more complete realization of Krishna.

"This mystic eighteen-syllable Gopala-mantra conveys the svayam-rupa Shri Krishna with Shrimati Radhika on an emerald-studded golden throne sitting in the center of a thousand petaled lotus flower under a wish-fulfilling tree at the yogapitha in Vrndavana. They are being attended by thousands of vraja-gopis. The constant remembrance of this pastime at the stage ofsadhana ultimately leads to the attainment oivastu-siddhi, the final goal."

(GU)

 

Meaning of Klim

Kllm is the bija-mantra of the Gopala-mantra and Kama-gayatri. Klim is non-different from Omkara. It is the seed of all desires, or the seed that tultills all desires. When added to the Gopala-mantra, klim is the transcendental seed of love of Godhead. Klim is the bija-mantra for worshiping Krishna {klim krishnaya), and it also represents Radha and Krishna.

"The word klim represents the seed of desire or aspiration. The Gopala-mantra has two aspects: It impels the soul toward the supreme enchanter of the heart, Krishna, the Lord of Gokula and the Lord of the gopis. When the devotee sadhaka becomes free from selfish desire, he can attain the perfection of divine love of God, prema. But if the sadhaka still harbors some personal individual desires, this supreme Gopala-mantra will fulfill those desires too." (BS v.24 p.) Chanting the Gopala-mantra impels or makes one think of the form of Krishna as Madana-mohana, the supreme enchanter of Cupid who captivates the entire creation.

The Rasollasa Tantra describes that klim is nondifferent from Radha and Krishna. It says that Krishna is the very kama-bija Himself, and Radha is the very rati-bija Herself. By performing sankirtana of both these bijas, Radha and Krishna become very pleased. Kama (desire) is the name of the transcendental Krishna, Cupid, the God of love in Vrndavana. Rati (amorous affection) is the name of Cupid's wife, but in this reference Rati means Shri Radha.

"The kama-bija klim (the seed of desire) is the very seed which—is one's own desire or aspiration, stimulates one's desire, and is fullfilled by one's desires." (MD) This word klim can fulfill all desires, either material or spiritual. It will reward the result of one's prayers. Klim represents divine lust; the gopis' selfless love to satisfy Krishna's desires. The kama-bija klim contains all the elements of the love between Radha and Krishna.

The kama bija (klim) is the main mantra for achieving the service of Radha and Krishna in Vrndavana. The kama bija mantra acts as the transcendental seed of love of Godhead. The ever-fresh Krishna Cupid is worshiped by uttering the klim mantra.

The word kllm, which is the kama-bija or the seed of desire, contains the syllables ka and la which can be taken to mean Kalavati (Radha) and Kalanidhi (Krishna). In verse forty-four of Vilapa-kusumanjali, Shrila Raghunatha Dasa Gosvami prays to the Divine Couple with these two names: "O Devi, when Krishna, the enemy of Mura, touches Your lowered shoulders in the rasa dance, He looks like a full moon (Kalanidhi), shining with an abundance of lust. O Kalavati! (artful girl) When will this maidservant joyfully place a sweei jasmine garland, surrounded by humming bees, on those shoulders?"

Shrila Ramananda Raya extols the unique position of Shrimati Radharani; sata-koti-gopite nahe kama-nirvapana, tahatei anumani shri-radhikara guna, "Out of millions of gopis, only Shrimati Radhika (Kalavati) can extinguish the blazing fire of Krishna's lusty desires. So we can just imagine how transcendentally qualified She is." (Cc. Madhya 8.116) The word kllm is the seed of desire that grows into the Kama-gayatri of twenty-four and one-half syllables. Each of these syllables is like a shining full moon of lust (Kalanidhi) on each limb of Krishna's gorgeous body. Even though Kalanidhi Krishna's moonlike splendor fills the whole world with desire, still His desires increase unlimitedly when He sees the splendid moonlike face of Kalavati Radha.

One should think of the word kllm as the seed of desire referring to Kalanidhi Krishna and Kalavati Radha who alone fulfills all His desires, and whose service the sadhaka desires to attain. In Shri Radha-sahasra-nama stotra, Narada Muni says, kama-blja-pradayini: "Shrimati Radhika gives the seed of desire to attain Shri Krishna."

Meaning of Krishnaya

Krishnaya means Krishna, the Supreme Personality of Godhead, who delivers us from sin (papa-karsana), and the Deity who establishes our relationship (sambandha)with the Lord. He liberates the demons He kills, and attracts the minds and hearts of the fallen with His blissful transcendental pastimes.

The word Krishnaya is based on two Sanskrit roots: krs which means existence or to draw near, and na which means ananda, bliss, or to renounce. Thus Krishnaya indicates Krishna, the ultimate existence of bliss and beauty, who attracts or draws everyone to His lotus feet with His incomparably sweet form, flute, love, and play. Such sweet love and enchanting attraction causes one to renounce the misery of material attachment.

"The very name Krishna means that He attracts even Cupid. He is therefore attractive to everyone—male and female, moving and inert living entities. Indeed, Krishna is known as the all-attractive one." (Cc. Madhya 8.139)

 

Meaning of Govindaya

Govindaya means Govinda who pleases the cows, land, senses, gopas, and gopis. Govinda is the transcendental Deity form of Krishna who establishes our service (abhidheya)to the Lord. The name Govinda comes from the words 'go' and 'indate.' Go means cows, gopas, gopis and the five senses. Indate means 'master or lord.' So the word govindaya means the lord of the five senses.

Krishna Govinda is all-attractive, and there is no one more attracted to Him than Shrimati Radhika. While meditating on the word govindaya, one can remember the following description of the enchanting nature of Govinda's transcendental senses.

Shrimati Radhika said, "Hey Visakhe! Govinda's bodily effulgence is more beautiful than a new monsoon cloud, and His gorgeous garments resemble lightning. Krishna's captivating flute enhances His elegance, and His face outshines the autumn moon. A peacock-feathered crown rests upon His head, and the necklaces of pearls and jewels adorning His broad chest look like a row of stars. O sakhil The sight of Krishna's incomparable beauty is saturating My eyes with bliss.

"Krishna's deep voice resounds like a rumbling cloud and His tinkling ornaments allure the ears. Krishna's joking has seductive hidden meanings, and His charming flute playing steals the hearts of all chaste women. Oh Visakhe! My ears are totally captivated by Krishna.

"The fragrance of Govinda's body conquers the aroma of musk to enslave all women. The eight richly scented lotuses of His body are more fragrant than a mixture of lotus flowers and camphor. His body is anointed with the finest quality aguru, camphor, candana and musk. Needless to say, these wonderful fragrances are continually thrilling My nose.

"Hey sakhil I am intensely eager to touch Krishna's broad chest, which is as enticing as a sapphire pillar. His strong arms bolt the door of the gopis' hearts from the attack of Cupid's arrows. Govinda's body is more soothing than moonbeams, candana, camphor and a lotus combined.

"The nectar of Krishna's sweet lips removes the desire for any other taste. However, that nectar is attainable only for one possessing heaps of pious assets. The remnants of Krishna's pan conquer the sweetness of nectar. Oh Visakhe! My tongue is becoming mad to relish the sweet taste of Krishna." (Govinda-lilamrta)

Meaning of Gopijanavallabhaya

Gopijanavallabhaya means Gopinatha, who sports with the gopis, and the Deity who helps one attain pure love of God, the ultimate goal of life (prayojana). Gopijanavallabhaya denotes Krishna, the beloved of the gopis, who enchants them with His sweetness and gives them ecstatic love.

Gopijana—go means jnana, knowledge. It also means one who is realized by knowledge of Govinda, or one who knows all the inner feelings of the devotees. Go means Govinda, Shri Krishna, who always pastures and tends the cows in the valleys beside Govardhana Hill. The word gopi means the cosmic preserving force, or the women of Vraja. Krishna is the vallabha, the Lord of that force and the Lord of the women of Vraja. The word gopijanavallabha, therefore, means, "The lover of the gopis is preserving the force of my devotion and pervading all of my senses {govinda)."

Vallabha—Shri Krishna, the blissful Supreme Personality of Godhead, is the dearmost life of the gopis and all janas (living entities), and He pervades them all. Vallabha also means a dense mass of bliss.

"Lord Sadasiva told Narada Muni, 'Anyone who meditates upon Radha and Krishna's beautiful bodily features and ornaments while chanting the following prayers will attain the eternal abode of Krishna and the gopis:' gopijana-vallabha-caranau saranam prapadye, "I take shelter of He who is the beloved of the gopis." Namo gopljanavallabhdbhyam, "I offer my respectful obeisances to the Divine Couple who are very dear to the gopis." (SKS) "I surrender to Radha and Krishna. Whatever is mine is in truth, Their property. Everything is for Their sake. Everything is for Their enjoyment. It is not for me."

________________

Gopijanavallabhaya—"Krishna wears yellow clothing and a long garland of fragrant wild flowers. He has a beautiful swarthy complexion the color of a dark rain cloud. His head is bedecked with a peacock feather. His face is radiant like a million moons and His eyes are rolling. Yellow karnikara flowers are tucked above His ears, and golden makara earrings as effulgent as the rising sun hang below His ears. His forehead is adorned with a circle of sandalwood containing a dot of kunkuma in its center.

"Syama's face is beautified by tiny pearl-like drops of perspiration. His eyebrows playfully dance as He casts a sidelong glance at the face of His beloved Radhika. A pearl dangles from the tip of His nose, His radiant teeth glisten like moonlight, and His attractive lips are as red as ripe bimba fruit. His hands are adorned with bracelets and a jeweled seal ring. He holds the murali in His left hand and a lotus in His right. A sash of small jingling bells ornaments His beautiful waist, and splendid anklebells adorn His lotus feet." (SKS)

Meaning of Svaha

Svaha represents the potency of the Lord. It is usually chanted while offering oblations into the fire. The word has both outer and inner meanings. "Sva" can mean, "one who is conversant with the inner self." It can also mean, "I am a maidservant of the gopis." "Ha" can refer to, "the transcendental nature." It can also mean, "to sacrifice and give everything to Krishna just as the gopis do."

"The word svaha means the jivatma is surrendered wholly to the light of the Paramatma, the supreme spirit, Shri Krishna, who is one without a second, the Supreme Lord, and the cause of all causes."(NP)

Additional definitions of svaha are given in Chapter eight.

Gopala-mantra Word Meanings

The Gopala-tapani Upanisad describes how the four Kumaras once asked their father Brahma, "Who is the Supreme Personality of Godhead? Whom does death fear? By knowing whom does everything else become known? Who created this world?'

"Brahma replied by giving them the eighteen-syllable Gopala-mantra and said, 'Krishna is the Supreme Personality of Godhead.

 

Death fears Govinda. Everything becomes known by understanding Gopijanavallabha. The Personality of Godhead created the world by pronouncing the word svaha.' " (GU)

Shrila Visvanatha Cakravarti Thakura comments on these verses: "The statement that death fears Govinda means that Krishna rescues the living entities from the hands of death. The name Gopijanavallabha means Krishna, who is very dear to the gopis. By knowing Krishna the entire spiritual and material worlds become known."

"The four Kumaras were not yet satisfied for they wished to have a more elaborate description of Krishna's transcendental qualities. So they asked Lord Brahma, 'Who is Krishna? Who is Govinda? Who is Gopijanavallabha? What is svahaV

"Brahma replied, 'Krishna means He who delivers one from sin. Govinda means He who is famous on the earth, in the Vedas, and among the surabhi cows. Gopijanavallabha means He who enchants the gopis. Svaha means the potency of the Supreme. All these names refer to the Supreme Personality of Godhead.' "(GU)

Shrila Visvanatha Cakravarti Thakura further explains, "The name papa-karsana (which Brahma used to describe Krishna) conveys two ideas: 1) Krishna—whose transcendental pastimes attract the minds of even the sinful, conditioned souls. 2) Krishna— the merciful Supreme Person who liberated Putana, Agha, Kesi, and the other demons He killed.

"The name Govinda means the Supreme Lord who is famous among the surabhi cows of Vraja. Govinda is glorified in the verses of the Vedas, and He is famous on the earth because He removed the burden of demoniac kings. Govinda also means He who protects the cows, land and Vedas. Govinda is the supreme protector who rescues the living entities from the cruel hands of death.

"Gopijanavallabha means He who enraptures the gopis, who are all manifestations of His hladini-sakti. Gopijanavallabha enchants the gopis with His sweet beauty and other transcendental qualities. He removes their materialism, and gives them ecstatic love for Him. Thus He has become very dear (vallabha)to them.

"The word "svaha" means the Lord's potency by which everything is manifested." (Shri Gopala-tapani-vivrtti)

In the preceding commentary, Shrila Visvanatha Cakravarti Thakura has shown the significance of each word of the Gopala-mantra, and how the mantra itself is a complete means to cultivate

Krishna-prema. He says the word krishnaya denotes Madana-mohana, the merciful Deity of sambandha-tattva who establishes our eternal relationship with Krishna. Govindaji, as the abode of abhidheya-tattva, inspires, enthuses and accepts our devotional service. The ultimate goal (prayojana) of bhakti is the pure loving service of Gopinatha, also known as Gopijanavallabha, the darling beloved who pleases all the vraja-gopis.

The syllable Sva denotes the knower of the inner self, and the syllable ha means to offer or to give. The word svaha generally refers to offering oblations to the wife of Agnideva in ayajna. In the Gopala-mantra, however, svaha means, T am a servant of the gopis.' In other words, T want to give everything I have to Krishna just as the gopis are doing.'

"The Kumaras further asked Lord Brahma, 'What is Krishna's form? How is He glorified? How is He worshiped?' Brahmaji answered them with verses suitable for mantra upasana. 'You should meditate with all your heart and soul on Shri Krishna. His eyes are beautiful lotus flowers, His complexion is a glistening monsoon cloud, His garments are lightning, and He has two arms. Shri Krishna is full of transcendental knowledge. He wears a garland of forest flowers, and He is the supreme controller. Krishna is surrounded by gopas, gopis and surabhi cows, and resting under a kadamba tree. Decorated with splendid ornaments, He stands in the middle of a red lotus flower while being served by breezes cooled by the touch of Kalindi's waves. By this meditation you will become free from repeated birth and death.' " (GU)

Finally Brahma instructed the Kumaras to repeatedly chant the eighteen-syllable Gopala-mantra. Anyone who purely chants this mantra even once will quickly attain Krishna's blissful association.

 

Meaning of Gopala-mantra

"I offer oblations unto Lord Krishna, who is Govinda the lover of the gopis."

While chanting the Gopala-marc/ra, absorb the mind and heart in the following meditations:

1) "I worship Govinda, whose beautiful complexion resembles a fully blossomed blue lotus. He has a moonlike face, and is very fond of wearing a peacock feather in His hair. He bears the golden  shrivatsa line of hairs on His chest along with the splendid kaustubha gem. Wearing yellow cloth, Krishna is indescribably beautiful. The gopis worship His body with their lotus eyes. He is adorned with celestial ornaments and surrounded by the cows and His gopa friends. He loves to play his sweet sounding flute." (Gautamiya-tantra)

2)  "Meditate on Krishna going out behind the cows for go-carana Ma. The honey-sweet sound of Krishna's flute is dancing through the air. Being attracted, the vraja gopis hide in the kunjas along the pathway. Some curious innocent deer also join them. With their side-long glances the gopis bid farewell to Krishna and communicate their hearts desire to meet later on."

3)  "Krishna is standing under the rays of the full moon on the banks of the Yamuna. With His enchanting flute music He is attracting all the beautiful doe-eyed gopis to come join Him for a rasa dance. In the same way, the sweet and beautiful features of Syamasundara should attract me. In my sadhaka-rupa all of my senses should be attracted to Govindaji."

Some acaryas indicate that a sadhaka should meditate on Shri Radha while chanting the Gopala-wan/ra, because this mantra directly refers to Her. Krishnaya means Krishna is attracting Radhika. The word govindaya refers to Krishna who is called Govinda because Shrimati Radhika pleases all of His senses. Krishna's five senses are always absorbed in Shri Radha's form, taste, sound, touch, and smell.

The word govindaya can also mean that Govinda is pleasing all of Radhika's senses. Shrila Krishna dasa Kaviraja explains how Govinda pleases the senses of His beloved gopis: "One day Shri Radha said to Visakha, 'O my dear friend! Syama enchants the eyes, and inundates the mountain-like minds of the vraja gopis with the ocean of His nectarean beauty. He gives joy to their ears with His pleasant joking words. He pleases the sense of touch with His body, which is cooler than millions of moons. Syamasundara fills the world with His ambrosial fragrance and with the nectar of His lips. In this way He forcibly attracts all My five senses.' " (Govinda-lilamrta)

The word gopijanavallabha means that Gopijanavallabha (Krishna) is Radhika's lover.

 

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How to Chant Gopala-mantra

In the Bhakti Sandarbha, Shrila Jiva Gosvami says that while meditating on the mantra some devotees conceive of the various emotions one experiences upon being attracted to Krishna's flute at the time of milking the cows. Other devotees may meditate thus: "Although I myself am personally residing in Vraja, I am so unfortunate that I am deprived of the direct worship of Radha and Krishna. Shri Gurudeva, therefore, has instructed me in this Gopala-mantra. And as a result, my devotional aspirations have reached perfection, and now I am personally rendering service to Shri Vrajendranandana."

In one sense chanting the Gopala-mantra is useless if one does not receive the darsana of Krishna in his meditation. One should chant with a heart full of eagerness, "When will that day come? When will I see Radhika and Syama in my heart of hearts?" Mindless, mechanical chanting will not help. If one chants from the heart, the mantra will bestow His direct darsana. One will not get the full result of the mantra if he is sleepy, inattentive, discouraged, or in anxiety while chanting. Giridhari will appear before us, or as Shrila Prabhupada used to say, "We will see Krishna dancing on the tip of our tongues." This will definitely happen by chanting exactly according to the gum's instructions. Chanting the mantra with firm faith, humility, exclusive sentiment, tear-filled eyes, and a steady, concentrated mind devoid of all desires for sense gratification will give one direct darsana of Krishna Himself.

 

Benefits of Gopala-mantra

Of the many Vishnu mantras giving liberation, the Gopala-mantra (Krishna-mawfra) is the best because it invokes Krishna-prema upon its chanter and reveals Krishna's Vrndavana Ma. By chanting the Gopala-mantra, the mantra-raja (king of mantras), one propitiates Radha-Govinda in madhurya-rasa.

"Do execute penance while contemplating upon this mantra, and you will attain to all perfection." (BS v. 25)

The Gopala-mantra has the power to gratify any desire the chanter may possess. When Divya Sarasvati gave the Gopala-mantra to Lord Brahma, she told him it would fulfill all his desires. The Brhad-bhagavatamrta describes how the young cowherd boy Gopa-kumara satisfied his desires one after another by continually chanting the ten-syllable Gopala-mantra. His chanting of the Gopala-mantra carried him throughout universe and placed him in various positions of mastership. Finally it awarded him the perfection of Shri Krishna's eternal loving embrace which he sought for so long.

Shrila Vyasadeva said, "The ten-syllable Gopala-mantra is the highest mantra This mantra stops samsara, dispels sins and ignorance, gives victory in battles, fearlessness in forests, and safety in floods. It gives wealth and all types of prosperity to the devotees. The Gopala-mantra bestows strength, vigor, heroic valor, a beautiful celestial body, and the eight mystic powers. This mantra increases bhakti to the lotus feet of Shri Krishna. Narada Muni is the rsi of the Gopala-mantra, which is chanted in the virat-chanda. Shri Krishna, the son of Nanda Maharaja and the benefactor of the whole world, is the mantra devata." (NP)

Shri Chaitanya Mahaprabhu achieved darsana of Krishna through chanting the Gopala-mantra. He saw a gorgeous young boy standing in a three-fold bending form playing on a flute. His hair was crested with a peacock feather, His belly was marked with three lines, and His voice was sweet. Overwhelmed in ecstatic love, Mahaprabhu ran after that mischievous boy who disappeared within a forest bower. Collapsing on the ground, Mahaprabhu began rolling about and crying out in intense separation, "O Krishna! Where are You? Where are You?"

In Raga-vartma-candrika, Shrila Visvanatha Cakravarti Thakura explains that as an item of bhajana, chanting the Gopala-mantra is bhava sambandhi, or related to the desired feeling, and thus acts as a direct cause for attaining the goal of Krishna-prema.

"A person of disciplined mind who chants the Gopala-mantra day and night will definitely see the Lord in His gopa form." (Gautamiya-tantra)

 

Gopala-mantra and Chanting Hare Krishna

In summary, one sees that in Treta-yuga the Dandakaranya sages attained sambandha-jnana and then realized their sthayi-bhava (permanent devotional sentiment) by chanting the Gopala-mantra. They reached the limit of this world, and in their next lives by the arrangement of Yogamaya they took birth from the wombs of gopis in Bhauma Vrndavana. At this stage of svarupa siddhi there is no more need of chanting the Gopala-mantra. By directly associating with Gopal Himself and His eternal associates like the gopis, and by hearing and chanting about His pastimes they attained vastu-siddhi, and entered Krishna's eternal pastimes in Goloka Vrndavana. The Gopala-mantra is needed in the stage of sadhana but not in the stage of perfection.

Gopala-mantra and Kama-gayatri help the sadhaka to chant suddha-nama, the pure name of Krishna. Chanting these mantras brings sambandha-jnana, the feeling of a particular sentiment or bhava, and finally manifests one's eternal svr<pa. All further purification, realizations, <ind refinement of sentiments will arise from absorption in nama-sankirtana, which is done both in the stage of sadhana and forever in the stage of perfection.

Realized souls will no longer chant Gopala-mantra, but they will continue to relish nama-sankirtana. In Vraja Dhama even Radhika and Syama regularly perform ecstatic nama-sankirtana. Conditioned souls must chant nama-sankirtana along with Gopala-mantra, Gaura-gayatri, Kama-gayatri, and all the other g;;ra-given mantras These additional mantras quickly dissolve material attachments, and help one realize his spiritual identity and relationship with Krishna {sambandha-jnana).

In Brhad-bhagavatamrta, Shrila Sanatana Gosvami concludes that nama-sankirtana is the best and most powerful method for attaining vraja-prema of Radha and Krishna because it powerfully draws Krishna toward the devotee. While engaged in nama-sankirtana one should chant with deep feeling, full faith, firm determination, and the realization that Radha-Syamasundara are personally present in the maha-manlra with all Their transcendental beauty, qualities, and pastimes. Such performance of nama-sankirtana will surely bring the desired result of Krishna-prema.

 

Lord Chaitanya and Gopala-mantra

"While visiting Gaya on pilgrimage, Lord Chaitanya met Isvara Puri in a secluded place and asked for mantra-diksa. Isvara Puri replied, 'Why do You ask me for mantra-diksa? It is I who should surrender my life to You.'

"Then Lord Chaitanya, the Supreme Personality of Godhead, who is the siksa-guni of everyone, accepted initiation into the ten-syllable Gopala-mantra. After circumambulating Isvara Puri, Lord Chaitanya said, 'Now I give My body to you. Please cast your merciful glance upon Me ,so i may drown in the ocean of Krishna prema.
"Isvara Puri responded by tightly embracing the Lord Overwhelmed with ecstasy, they trembled and tears of love streamed from their eyes drenching their bodies. In this way Lord Chaitanya who is Lord Had with a golden complexion, gave His  mercy to  Isvara puri during his Drid stay in Gaya.  (L.tiAdi ch.17)