Q. Is it wrong to make up variations of mantras using names of the Lord?
For instance, I’ve never heard the mantras “Nama om vasudevaya,” or “Om namo hrishikeshaya” but the Sanskrit seems grammatically correct, like “Om namo narayanaya” or “Nama om vishnu padaya.” It fits into the following verse I could sing:
Om namo narayanaya
Nama om vasudevaya
Om namo hrishikeshaya
Namaste deva deva
As a lyricist, I have the tendency to put words together in whatever way they best fit a tune, but I realized it might be an offensive mentality to assume that I can just arrange mantras as I’d like. I’ve also heard that the mantras used by mahajanas have their own potencies. If you please, what is your wisdom and suggestion on this subject?
Answer by Romapada Swami: You are right in concluding that it may not be appropriate to arrange and make up mantras. In fact, mantras are very specific arrangements of sound vibration that are generally found directly in the Vedas. Thus they are apaurusheya i.e. not man-made. Each mantra has very specific spiritual significance and is invested with special spiritual potencies.
It may not be an offensive mentality on your part, in trying to express your creativity and dovetail your ability to compose lyrics to glorify the Holy Names, and yet it does depart from standard practices. Nonetheless, your mood of inquiry and eager willingness to accept the authorized conception is very appropriate and appreciated. Thank you for asking this question.
Writing verses to glorify the Supreme Lord, especially poetry consistent with the length and breadth of Vaishnava conclusions, is not very easy. Without proper knowledge and realization of the intricacies of devotional conclusions, there is danger of subtle inconsistencies or overlapping mellows (rasabhasa).
This is demonstrated by the pastime where a brahmana from Bengal composed a drama about the activities of Lord Caitanya and went to Jagannatha Puri to show it to the associates of the Lord. Although many devotees praised it and could not recognize any discrepancy, when Lord Caitanya’s secretary, Svarupa Damodara Gosvami, heard the drama, he discerned a tinge of Mayavada philosophy and pointed it out to the author and thoroughly condemned the entire drama. He then advised the brahmana to study Bhagavatam under an advanced Vaishnava, which the brahmana accepted with great happiness and felt benefited. (Cf. Caitanya Caritamrita Antya Ch 5)
A more recent demonstration of this principle was during the time of Srila Bhaktivinoda Thakura, when a famous sadhu had made up a modified version of chanting Hare Krishna. Although this chant became quite popular among general public, it was later thoroughly condemned by Bhaktisiddhanta Sarasvati Thakura as being opposed to standard devotional conclusions. (See Cc Adi 7.168 purport)
This is true of any form of literary expression, but as far as mantras go, there is much less room for individual creativity. In fact, even in the case of standard mantras, if they are not received in proper disciplic succession, they do not produce the desired result. Srila Prabhupada unequivocally stressed this point on many occasions, as during his conversation with John Lennon and George Harrison: ‘sampradaya vihina ye mantras te nishphala matah’ (Padma purana) — unless received in sampradaya, the words themselves are not even mantra, although the sound arrangements may seem identical! Although it is popular these days to adopt a published mantra or media-broadcast mantra, this verse stresses that unless the mantra is received from a bona fide devotee in parampara, it is ineffective and fruitless (nisphala). The spiritual potencies of a mantra can be accessed only from authorized persons.
It is possible that the specific phrases you have suggested above might be bona fide addresses to the Lord, although I have not come across them so far, but in light of these above considerations it is best to recite the standard mantras we have received in disciplic succession. As far as chanting Krishna’s Holy Names, Krishna has innumerable names, and all of them are invested with His transcendental potencies and non-different from Him. We would undoubtedly benefit to call upon and sing any of these names. And yet, in terms of regular chanting/recital or in congregational sankirtana, the standard mantras and notable prayers sung by the acharyas are especially potent and to sing them in the spirit of following in the footsteps of previous mahajanas is very purifying and quickly effective. There are innumerable prayers found in the Bhagavatam, such as prayers by Queen Kunti etc which you could also sing.
I would like to clarify that there is certainly room for employing creativity and individuality in service to Krishna, especially as a musician, and this need not be stifled or discouraged. One need only to exercise sufficient caution and seek the guidance and blessings of advanced devotees in attempting such compositions so as not to depart from the siddhanta, or the proper philosophical conclusions regarding the Holy Names and Krishna’s transcendental characteristics.
Another area of caution is to maintain a humble mood of dependence and following in the footsteps of previous acharyas. In fact, the Nectar of Devotion recommends both the practice of personal prayers expressing one’s own feelings as well as regularly reciting notable prayers offered by great devotees which are especially very effective in evoking our own dormant spiritual feelings. (NOD Ch 9) I hope this answer is helpful to you.
