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Mantra Meditation

"om ajnana-timirandhasya, jnananjana-salakaya,
caksur unmilitam yena, tasmai sri-gurave namah

"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 vaisnavams ca,
sri-rupam sagrajatam saha-gana-raghunatamvitam tam sa jivan,
sadvaitam avadhutam parijana-sahitam krsna-caitanya-devam,
sri radha-krsna-padan saha-gana-lalita-sri-visakhanvitams ca

"he krsna karuna sindho, dina-bandho jagat-pate,
gopesa-gopika-kanta, radha-kanta namo 'stu te

"tapta-kancana-gaurangi, radhe vrndavanesvari,
vrsabhanu-sute devi, pranamami hari-priye

"jaya sri-krsna-caitanya, prabhu nityananda,
sri-advaita gadadhara, srivasadi-gaura-bhakta-vrnda

"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).

 

 

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