ŚrīRāja Gopāla Ekonaviṁśatyakṣara Mahāmantraḥ

(श्रीराज गोपाल एकोनविंशत्यक्षर महामन्त्रः)

Source – Sourced from a manuscript called Śrīvidyā Mantra Maharṇavaḥ.

Initiation – Required.

Purpose – Fulfillment of all wishes.

1. Viniyogaḥ (विनियोगः) -

asya śrīrājagopāla ekonaviṁśatyakṣara mantrasya ।

bhagavān nārada ṛṣiḥ ।

gāyatrī chandaḥ ।

śrīrājagopāla devatā ।

klām̐ bījaṃ ।

klīm̐ śaktiḥ ।

klūm̐ kīlakaṃ ।

mama manobhīṣṭha siddhyarthe vara siddhyarthe śrī-guror-anujñāyā śrīrāja gopāla mahāmantra jape viniyogaḥ ॥

अस्य श्रीराजगोपाल एकोनविंशत्यक्षर मन्त्रस्य ।

भगवान् नारद ऋषिः ।

गायत्री छन्दः ।

श्रीराजगोपाल देवता ।

क्लाँ बीजं ।

क्लीँ शक्तिः ।

क्लूँ कीलकं ।

मम मनोभीष्ठ सिद्ध्यर्थे वर सिद्ध्यर्थे श्रीगुरोरनुज्ञाया श्रीराज गोपाल महामन्त्र जपे विनियोगः ॥

Meaning - This prayer/mantra japa is to invoke Śrī Rājagopāla in our heart, perform mantra japa to obtain His complete grace in all aspects, including the four puruṣārthas – dharma (following own nature), artha (wealth), kāma (desires) and mokṣa (liberation) and all desires that one may seek from the Divine. The sage who visually saw this mantra (ṛṣiḥ) is Śrī Bhagavān Nārada. The meter (chandas) for the mantra is Gāyatrī of thirty-two syllables and its variations. The deity is Śrī Rājagopāla. By the grace and command of our guru and the guru lineage, we pledge to undertake the mantra japa in full earnest.

2. Ṛṣyādi nyāsa (ऋष्यादि न्यास) -

3. Kara nyāsaḥ (करन्यासः) -

4. Ṣaḍāṅga nyāsaḥ (षडाङ्गन्यासः) -

bhūr-bhuva-ssuvarom-iti digbandhaḥ ॥

भूर्भुवस्सुवरोम् इति दिग्बन्धः ॥

Meaning: May the directions be charmed and bound, to prevent any external obstacles from the powers residing in the triads – the Earth, atmosphere and the heavens.

5. Dhyānam (ध्यानम् ) -

phullendīvara kāntaminduvadanaṃ barhāvataṃsapriyaṃ śrīvatsāṅkamudāra kaustubhadharaṃ pītāmbaraṃ sundaram ।

gopīnāṃ nayanotpalārcita tanuṃ go-gopa-saṅghāvṛtaṃ govindaṃ kalaveṇu vādanaparaṃ divyāṅga bhūṣaṃ bhaje ॥

फुल्लेन्दीवर कान्तमिन्दुवदनं बर्हावतंसप्रियं श्रीवत्साङ्कमुदार कौस्तुभधरं पीताम्बरं सुन्दरम् ।

गोपीनां नयनोत्पलार्चित तनुं गोगोपसङ्घावृतं गोविन्दं कलवेणु वादनपरं दिव्याङ्ग भूषं भजे ॥

Meaning: Salutations to Lord Śrī Kṛṣṇa Govinda, whose complexion resembles that of a blooming blue lotus flower and whose face beams with the splendor of the moon. He is fond of wearing a peacock feather crown and bears the mark of Śrīvatsa and also adorns the great Kaustubha gem dressed in yellow garments. His handsome form is worshiped by the offerings of lotus flowers and the ecstatic gopis' (cowherdess) glances. He is accompanied by a host of Surabhi cows and cowherd boys. They are all spellbound by the melodious and mesmerizing music of the flute that He is playing. He is decorated with glistening ornaments of all types and He is transcendental.

                Śrī Kṛṣṇa is also the re-emergence of Manmadha - Kāma deva (cupid), who was earlier destroyed by Lord Rudra the Destroyer.  The Creation cannot exist without love and emotions and Lord Kṛṣṇa is none other than Śrī Lalitā and Śrī Kālī. Everything that there is, is nothing but their divine play.

6. Pañcapūjā (पञ्चपूजा) -

7. ŚrīRāja Gopāla Ekonaviṁśatyakṣara Mantraḥ (श्रीराज गोपाल एकोनविंशत्यक्षर मन्त्रः) -

om̐ klīm̐ kṛṣṇāya govindāya gopījana vallabhāya svāhā ॥

ॐ क्लीँ कृष्णाय गोविन्दाय गोपीजन वल्लभाय स्वाहा ।

The 19 lettered Śrī Rāja Gopāla Śri Kṛṣṇa mantra should be recited at least 108 times. Initiation is essential.

Meaning -

This is a nineteen syllabled mantra with some syllables representing bīja (seed) mantras. The parts of the main mantra including the bījas are described below. –

1. The Tārā bīja (seed) mantra “om̐ (ॐ)” helps us navigate across the life cycle of life and death. It is also the Śabda Brahman representing auspiciousness. The bīja (seed) mantra om̐ (ॐ) consists of – ‘au’ => healing and deep cleansing, ‘m̐’ => removes misery. Ushers in auspiciousness. It is also the cause of sṛṣṭi (Creation), sthiti (Sustenance) and pralaya (Destruction/Transformation).   Overall, it Ushers in auspiciousness and speeds up our spiritual progress.

The Tārā bīja om̐ denotes auspiciousness and protection from both Lord Śiva and Śakti. The ingrained ‘ū’ within ‘o’ of ‘om̐’, represents Lord Sadāśiva, an aspect of Lord Śiva representing the act of Creation after complete Annihilation and the ‘m̐’ is nāda-bindu that dispels sorrow. The total signification is our complete transformation and re-birth into a spiritual entity.

2. The kāma bīja (seed mantra) klīm̐ (क्लीँ), represents fulfillment of all desires, spiritual and material, as well as granting great powers of attraction. The bīja also consists of ‘ka’ denoting Kāma – cupid and all our desires. ’ka’ is also Lord Kṛṣṇa, indicating all our wishes, aspirations and desires.

From a spiritual perspective, ‘ka’ also denotes Lord Mahākāla’s (an aspect of Lord Śiva) Kamalā śakti, representing the evolution of consciousness. The letter ‘la’ is Indra, denoting power and victory in all undertakings. ‘la’ is also the pṛthvi tattva representing the Earth and all materialistic wants and desires. The letter ‘ī’ represents Mahāmāyā, the virtual cosmic reality we live in saddled with our karma and it also denotes tuṣṭi, meaning fulfillment and contentment. The letter ‘m̐’ is nāda-bindu that dispels sorrow and grants sukha, meaning happiness, joy and contentment.

The bīja in its totality represents attainment and fulfillment of all Earthly and material desires and pursuits and extends to the spiritual realm as well. In addition, it grants great powers of attraction.

3. The words “kṛṣṇāya govindāya gopījana vallabhāya (कृष्णाय गोविन्दाय गोपीजन वल्लभाय)” refer to the Divine eminence of Śrī Kṛṣṇa also known as Govinda and Gopījana vallabhāya, referred in the dative case. The word “Vallabha” specifically means “consort” or companion. The Gopis or cowherdesses referred to here as “Gopījana”, long to be in the companionship of Śri Kṛṣṇa as they are in a spiritually ecstatic state and seek complete union with Him, who is none other than the super-consciousness. Śri Kṛṣṇa is also the Divine Mother Kālī who denotes the secrets of time, fate and all that is unknown and hidden from plain sight. Govinda denotes the One who is the Lord of the bovines and cowherds. The bovines denote the concept of Sustenance and Preservation of the universe.
4. The Vahnisundarī bīja (seed) mantra svāhā (स्वाहा) represents complete submission and surrender to the Divine.

Svāhā is especially related to the idea of offering into a fire. It refers to the dissolution of everything within consciousness in the sense that everything is recognized to be ultimately that alone, like a fire which devours and subsumes whatever is thrown into it. It is the reflective awareness that "all things are subsumed in you (i.e. the deity)." Namaḥ is not especially different in that regard, though it conveys more of a sense of offering oneself in that the individual consciousness unfolds into its true universal nature. This is explained by Ramyadeva in his commentary on the Bhāvopahārastotra: Ramyadeva's introduction to his Bhāvopahāravivaraṇa:

"The highest Bhairava cannot be transcended, is beyond all contexts, and without imprint in the abyss of His being, having completely swallowed the manifest world of every constructive cognition.

Being void of signs and what they signify, being free of both the sounds of speech and of that which transcends them, being without beginning or end, interior or exterior, the primordial ground that He constitutes is untouched for us by the artificial relation of the worshipped and the worshipper.

Nonetheless, it does manifest itself as a natural and spontaneous process of interaction between itself as worshipped and itself as worshipper when it takes the form of the various unfoldings of the Five Flows, these being brought into play as the actively flowing state of primordial energetic agency surging up within it.

The 'offering up of all phenomena' (bhāvopahāra) is in line with the established oral teaching. It resonates indistinctly in all the Śaiva scriptures, but is openly taught in such scriptures as the Vijñāmabhairava, and evoked in such as the Svacchanda Tantra in statements such as, 'Unless he first does mental worship...'"

The full verse from the Svacchanda reads:

"Know that anyone who undertakes the other (i.e. external) worship without having first done mental worship is not Śiva and therefore is not fit to attain liberation."

Salutations to the highly revered Divine in the form of Śri Kṛṣṇa (form of Lord Viṣṇu Himself) to fulfill all our wishes. Śrī Rāja Gopāla mantra denotes that this mantra is the king of all Śri Kṛṣṇa’s mantras and by itself grants royalty and high status to the sincere sādhaka. Such a devotee-sādhaka becomes highly successful in their career and attains immense wealth and happiness to sustain themselves and many generations forward!

8. Ṣaḍāṅga nyāsaḥ (षडाङ्गन्यासः) -

bhūr-bhuva-ssuvarom-iti digvimokaḥ ॥

भूर्भुवस्सुवरोम् इति दिग्विमोकः ॥

Meaning: May the directions get unlocked to allow ourselves to experience the grace from all the triads of the three realms.

9. Dhyānam (ध्यानम् ) -

phullendīvara kāntaminduvadanaṃ barhāvataṃsapriyaṃ śrīvatsāṅkamudāra kaustubhadharaṃ pītāmbaraṃ sundaram ।

gopīnāṃ nayanotpalārcita tanuṃ gogopasaṅghāvṛtaṃ govindaṃ kalaveṇu vādanaparaṃ divyāṅga bhūṣaṃ bhaje ॥

फुल्लेन्दीवर कान्तमिन्दुवदनं बर्हावतंसप्रियं श्रीवत्साङ्कमुदार कौस्तुभधरं पीताम्बरं सुन्दरम् ।

गोपीनां नयनोत्पलार्चित तनुं गोगोपसङ्घावृतं गोविन्दं कलवेणु वादनपरं दिव्याङ्ग भूषं भजे ॥

10. Pañcapūjā (पञ्चपूजा) -

11. Śloka (श्लोक) –

oṃ yaṃ brahmā varuṇendra rudra marutaḥ stunvanti divyaiḥ stavairvedaḥ sāṅga padakramopaniṣadairgāyanti yaṃ sāmagāḥ ।

dhyānāvasthitatadgatena mansā paśyanti yaṃ yogino na vinduḥ surāsuragaṇā devāya tasmai namaḥ ॥

ॐ यं ब्रह्मा वरुणेन्द्र रुद्र मरुतः स्तुन्वन्ति दिव्यैः स्तवैर्वेदः साङ्ग पदक्रमोपनिषदैर्गायन्ति यं सामगाः ।

ध्यानावस्थिततद्गतेन मन्सा पश्यन्ति यं योगिनो न विन्दुः सुरासुरगणा देवाय तस्मै नमः ॥

Suta Gosvāmi said: Unto that personality whom Brahmā, Varuṇa, Indra, Rudra and the Maruts praise by chanting transcendental hymns and reciting the Vedas with all their corollaries, pada-kramas and Upaṇiṣads, to whom the chanters of the Sāma Veda always sing, whom the perfected yogis see within their minds after fixing themselves in trance and absorbing themselves within Him, and whose limit can never be found by any demigod or demon — unto that Supreme Personality of Godhead I offer my humble obeisances.

12. Samarpaṇam (समर्पणम्) –

guhyādi guhya goptvātvam gṛhaṇāsmat kṛtaṃ japaṃ ।
siddhirbhavatu me deva tvat prasadān mayī sthirā ॥

गुह्यादि गुह्य गोप्त्वात्वम् गृहणास्मत् कृतं जपं ।

सिद्धिर्भवतु मे देव त्वत् प्रसदान् मयी स्थिरा ॥

Meaning: O Lord, you are the most hidden secret of all secrets. May these mantra japa counts performed by me, be offered to you in totality. Our prayers and hope, are that your grace shall remain with us always.

13. Puraścaraṇa (पुरश्चरण) -