"sri-caitanya-mano-'bhistam, sthapitam yena bhu-tale,
svayam rupah kada mahyam, dadati sva-padantikam
"vande 'ham sri-guroh sri-yuta-pada-kamalam sri-gurun
sri-rupam sagrajatam saha-gana-raghunatamvitam tam
sadvaitam avadhutam parijana-sahitam krsna-caitanya-devam,
sri radha-krsna-padan saha-gana-lalita-sri-visakhanvitams
"he krsna karuna sindho, dina-bandho jagat-pate,
gopesa-gopika-kanta, radha-kanta namo 'stu te
"HARE KRSNA HARE KRSNA, KRSNA KRSNA HARE HARE,
HARE RAMA HARE RAMA, RAMA RAMA HARE HARE"
These are the invocation mantras, the formulas, which
are identical with the Absolute Truth. They do not
have different meanings, but one unifying meaning
that we try and concentrate upon. This means it's
the object of meditation (Bhagavad-gita 7.8, 8.8,
9.17). In the Absolute realm the objective, which
is Absolute in nature, it is not either void or impersonal,
but it is very personal. Void and impersonal; these
are some aspects of the Absolute Truth. Void is negation,
but yet they have to resort on the sound vibration.
The impersonal have also to resort to the sound vibration
to invoke the knowledge aspect of the Absolute.
But there is a meditative process that the yogi, or
practitioner, tries to concentrate within his mind
(Bhagavad-gita 4.26, 6.6) through which enter, which
permeate, in its body, mind, intelligence and ego
and penetrates into the heart. These sound vibrations
are of different wavelengths, and these constitute
the formulae, they are called mantras. They have reachability
up to one's own heart, where the Absolute can be found
(Bhagavad-gita 5.18, 6.29, 7.1).