View source for There is the mantra known as the dvadasaksara mantra, composed of twelve syllables, and there is the mantra composed of eighteen syllables. Similarly, there are the Narasimha mantra, the Rama mantra, the Gopala mantra and so on

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[[Category:There Is]]
[[Category:Mantra]]
[[Category:Known As]]
[[Category:Composed]]
[[Category:Twelve]]
[[Category:Syllable]]
[[Category:Eighteen]]
[[Category:Similarly]]
[[Category:And So On]]
[[Category:Sri Caitanya-caritamrta, Madhya-lila Chapter 24 Purports - The Sixty-One Explanations of the Atmarama Verse]]
[[Category:Sri Caitanya-caritamrta, Madhya-lila Purports]]
[[Category:Sri Caitanya-caritamrta - 62 Chapters, All Purports]]
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<h2>Sri Caitanya-caritamrta</h2>
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<h3>CC Madhya-lila</h3>
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There is the mantra known as the dvādaśākṣara mantra, composed of twelve syllables, and there is the mantra composed of eighteen syllables. Similarly, there are the Nārasiṁha mantra, the Rāma mantra, the Gopāla mantra and so on. Each and every mantra has its own spiritual significance. The spiritual master has to select a mantra for his disciple according to the disciple’s ability to chant different mantras.
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[[Vanisource:CC Madhya 24.330|CC Madhya 24.330, Translation and Purport]]
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“Your book should describe the characteristics of the bona fide guru and the bona fide disciple. Then, before accepting a spiritual master, one can be assured of the spiritual master’s position. Similarly, the spiritual master can also be assured of the disciple’s position. The Supreme Personality of Godhead, Kṛṣṇa, should be described as the worshipable object, and you should describe the bīja-mantra for the worship of Kṛṣṇa, as well as that for Rāma and for other expansions of the Supreme Personality of Godhead.
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“One who engages in full devotional service, unfailing in all circumstances, at once transcends the modes of material nature and thus comes to the level of Brahman.” In material consciousness, however, even one who is situated in the mode of goodness is susceptible to pollution by the modes of passion and ignorance. When the mode of goodness is mixed with the mode of passion, one worships the sun-god, Vivasvān. When the mode of goodness is mixed with the mode of ignorance, one worships Gaṇapati, or Gaṇeśa. When the mode of passion is mixed with the mode of ignorance, one worships Durgā, or Kālī, the external potency. When one is simply in the mode of ignorance, one becomes a devotee of Lord Śiva because Lord Śiva is the predominating deity of the mode of ignorance within this material world. However, when one is completely free from the influence of all the modes of material nature, one becomes a pure Vaiṣṇava on the devotional platform. As Śrīla Rūpa Gosvāmī states in the Bhakti-rasāmṛta-sindhu:

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:anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam</dd><dd>ānukūlyena kṛṣṇānuśīlanaṁ bhaktir uttamā
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([[Vanisource:CC Madhya 19.167|CC Madhya 19.167]])

“One should render transcendental loving service to the Supreme Lord Kṛṣṇa favorably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service.”The position of viśuddha-sattva is the position of uncontaminated goodness. On that platform one can then understand, ārādhyo bhagavān vrajeśa-tanayas tad-dhāma vṛndāvanam: “The Supreme Personality of Godhead, the son of Nanda Mahārāja, is to be worshiped along with His transcendental abode, Vṛndāvana.”The word sarva-mantra-vicāraṇa in the present verse of Śrī Caitanya-caritāmṛta means “considering all different types of mantras.” There are different kinds of mantras for different kinds of devotees. There is the mantra known as the dvādaśākṣara mantra, composed of twelve syllables, and there is the mantra composed of eighteen syllables. Similarly, there are the Nārasiṁha mantra, the Rāma mantra, the Gopāla mantra and so on. Each and every mantra has its own spiritual significance. The spiritual master has to select a mantra for his disciple according to the disciple’s ability to chant different mantras.
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