Vaiava Songs and Prayers

rla Prabhupada Praati

nama o viu-padaya ka-prehaya bh-

tale

bhaktivedantasvamin iti namine namaobeisances; oaddress; viu-padayaunto him who is at the feet of Viu; ka-prehayawho is very dear to Lord Ka; bh-tale on the earth; rmateall-beautiful; bhakti-vedanta svaminA.C. Bhaktivedanta Swami; itithus; namine who is named. I offer my respectful obeisances unto His Divine Grace A.C. Bhaktivedanta Swami Prabhu-pada, who is very dear to Lord Ka, having taken shelter at His lotus feet. namas te sarasvate deve gaura-va-pracarie nirviea-nyavadpacatya-de a-tarie namaobeisances; teunto you; sarasvate deveservant of Bhaktisiddhanta Sarasvat Gosvam;

rmate

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gaura-vathe message of Lord Caitanya; pracariewho are preaching; nirviea(from) impersonalism; nya-vad(from) voidism; pacatyaWestern; deacountries; tariewho are delivering. Our respectful obeisances are unto you, O spiritual master, servant of Sarasvat Gosvam. You are kindly preaching the message of Lord Caitanyadeva and delivering the Western countries, which are filled with impersonalism and voidism.

r Vaiava Praama
vacha-kalpatarubhya ca kpa-sindhubhya eva ca patitana pavanebhyo vaiavebhyo namo nama vacha-kalpa-tarubhyawho are desire trees; caand; kpa(of) mercy; sindhubhyawho are oceans; eva certainly; caand; patitanamof the fallen souls; pavanebhyawho are the

purifiers; vaiavebhaunto the Vaiavas; nama namarepeated obeisances. I offer my respectful obeisances unto all the Vaiava devotees of the Lord. They are just like desire trees who can fulfill the desires of everyone, and they are full of compassion for the fallen conditioned souls.

r Gauraga Praama
namo maha-vadanyaya ka-prema pradaya te kaya ka-caitanyanamne gaura-tvi e nama namaobeisances; maha-vadanyaya who is most munificent and charitably disposed; ka-premalove of Ka; pradayawho can give; te unto You; kayathe original Personality of Godhead; kacaitanya-namneunder the name Ka Caitanya; gaura-tviewhose complexion is the golden complexion of

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rmat obesances. Radhara; nama

O most munificent incarnation! You are Ka Himself appearing as r Ka Caitanya Mahaprabhu. You have assumed the golden color of rmat Radhara, and You are widely distibuting pure love of Ka. We offer our respectful obeisances unto You. r Caitanya-caritamta, Madhya 19.53 (rla Rpa Gosvam recited the above verse when he met r Caitanya Mahaprabhu at Prayaga.)

r Govinda Praama
namo brahmaya-devaya go-brahmaa-hitaya ca jagad-dhitaya kaya govindaya namo nama namaall obeisances; brahmayadevayato the Lord worshipable by

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persons in brahminical culture; gobrahmaafor cows and brahmaas; hitayabeneficial; caalso; jagathitayato one who always is benefitting the whole world; kayaunto Ka; govindayaunto Govinda; nama namarepeated obeisances. Let me offer my respectful obeisances unto Lord Ka, who is the worshipable Deity for all brahminical men, who is the well-wisher of cows and brahmaas, and who is always benefitting the whole world. I offer my repeated obeisances to the Personality of Godhead, known as Ka and Govinda. Viu Puraa 1.19.65 (r Caitanya Mahaprabhu recited the above verse while He was dancing before Lord Jagannatha during the Ratha-yatra in Puri. See r Caitanyacaritamta, Madhya 13.77.)

r Bhagavata Praama

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ke sva-dhamopagate dharma-janadibhi saha kalau naa-dam ea puraarko dhunodita kein Kas; sva-dhamaown abode; upagatehaving returned; dharmareligion; janaknowledge; adibhicombined together; saha along with; kalauin the Kali-yuga; naa-damof persons who have lost their sight; eaall these; puraaarkathe Puraa which is brilliant like the sun; adhunajust now; uditahas arisen. This Bhagavata Puraa is as brilliant as the sun, and it has arisen just after the departure of Lord Ka to His own abode, accompanied by religion, knowledge, etc. Persons who have lost their vision due to the dense darkness of ignorance in the age of Kali shall get light from this Puraa. rmad-Bhagavatan 1.3.43

Paca-tattva Maha-mantra

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(jaya) r-ka-caitanya prabhu nityananda r-advaita gadadhara rvasadi-gaura-bhakta-

vnda

jayavictory, all glories; r-kacaitanyar Caitanya Mahaprabhu (Ka Himself); prabhu nityananda Lord Nityananda (Balarama Himself); r-advaitar Advaita Prabhu (an incarnation of Maha-Viu); gadadhara r Gadadhara (an expansion of Radhara); rvasarvasa Prabhu (an expansion of Narada Muni); adiheaded by; gauraof Lord Caitanya; bhakta-vndadevotees. All glories to r Caitanya Mahaprabhu accompanied by His eternal associates r Nitya-nanda Prabhu, r Advaita Prabhu, r Gadadhara Prabhu and all of His devotees headed by rvasa Prabhu.

(We first offer our obeisances to r Caitanya Mahaprabhu by

10 chanting this Paca-tattva mantra; then we chant the Hare Ka maha-mantra. There are ten offences in the chanting of the Hare Ka maha-mantra, but these are not considered in the chanting of the Paca-tattva mantra. r Caitanya Maha-prabhu is known as mahavadanyavatara, the most magnanimous incarnation, for He does not consider the offenses of the fallen souls. Thus we derive the full benefit of chanting the Hare Ka maha-mantra by first chanting the Paca-tattva mantra.)

Hare Ka Maha-mantra hare ka hare ka ka ka hare hare hare rama hare rama rama rama hare hare

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hareO Hara, the internal, pleasure potency of the Lord (Radhara, Sta, etc.); kaO Ka! O allattractive person!; ramaO Rama! O You who enjoy supreme transcendental pleasure! (may refer to Lord Ramacandra, Lord Balarama or Lord Ka). My dear Lord Ka, my dear Lord Rama, O energy of the Lord, Hara, kindly engage me in Your service.

by rla Vivanatha Cakravart hakura

rla Vivanatha Cakravart hakura, who appeared in the middle of the seventeenth century, is a great spiritual master in the Ka conscious chain of gurus and disciples. He says, One who, with great care and attention, loudly recites these beautiful prayers to the spiritual master during the brahma-muhrta (the one and one-half hour period just before sunrise) obtains direct service to Ka, the Lord of Vndavana, at the time of death.

r r Gurv-aaka

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(1) sasara-davanala-lha-lokatraaya karuya-ghanaghanatvam praptasya kalyaa-guaravasya vande guro r-cararavindam (2) mahaprabho krtana-ntya-gtavaditra-madyan-manaso rasena romaca-kamparu-taraga-bhajo vande guro r-caraaravindam (3) r-vigraharadhana-nitya-nanagara-tan-mandiramarjanadau yuktasya bhakta ca niyujato pi vande guro r-caraaravindam (4) catur-vidha-r-bhagavatprasadasvadv-anna-tptan hari-bhakta-sa ghan ktvaiva tpti bhajata sadaiva vande guro r-caraaravindam (5)

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apara-

r-radhika-madhavayor

madhurya-lla-gua-rpanamnam prati-kaasvadana-lolupasya vande guro r-cararavindam (6) nikuja-yno rati-keli-siddhyai ya yalibhir yuktir apekaya tatrati-dakyad ati-vallabhasya vande guro r-caraaravindam (7) sakad-dharitvena samastaastrair uktas tatha bhavyata eva sadbhi kintu prabhor ya priya eva tasya vande guro r-caraaravindam (8) yasya prasadad bhagavatprasado yasyaprasadan na gati kuto pi dhyayan stuvas tasya yaas tri-sandhya

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vande guro rcaraaravindam (1) sasara(of) material existence; dava-anala(by) the forest fire; lha afflicted; lokapeople; traayato deliver; karuyaof mercy; ghanaghana-tvamthe quality of a cloud; praptasyawho has obtained; kalyaaauspi-cious; gua(of) qualities; aravasyawho is an ocean; vandeI offer obeisances; guroof my spiritual master; rauspicious; caraa-aravindamunto the lotus feet. (2) mahaprabhoof Lord Caitanya Mahaprabhu; krtana(by) chanting; ntyadancing; gtasinging; vaditra playing musical instruments; madyat gladdened; manasawhose mind; rasenadue to the mellows of pure devotion; roma-acastanding of the hair; kampaquiver-ing of the body; aru-taragatorrents of tears; bhajawho feels.

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(3) r-vigraha(of) the arca-vigraha (Deities); aradhanathe worship; nitya daily; nana(with) various; garaclothing and ornaments; tat of the Lord; mandira(of) the temple; marjana-adauin the cleaning, etc.; yuktasyawho is engaged; bhaktan his disciples; caand; niyujatawho engages; apialso. (4) catufour; vidhakinds; r holy; bhaga-vat-prasadawhich have been offered to Krsna; svadupalatable; anna(by) foods; tptanspiritually satisfied; hari(of) Ka; bhakta-sa ghanthe devotees; ktvahaving made; evathus; tptimsatisfaction; bhajatawho feels; sadaalways; eva certainly. (5) r-radhika(of) rmat Radhara; madhavayoof Lord Madhava (Ka); aparaunlimited; madhuryaconjugal; llapastimes; guaqualities; rpaforms; namnam of the holy names; prati-kaaat

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every moment; asvadanarelishing; lolupasyawho aspires after. (6) nikuja-ynaof Radha and Ka; rati(of) conjugal love; keli (of) pastimes; siddhyaifor the perfection; ya yawhatever; alibhiby the gops; yuktiarrangements; apekayadesir-able; tatrain that connection; ati-dakyatbecause of being very expert; ati-vallabhasyawho is very dear. (7) sakatdirectly; hari-tvenawith the quality of Hari; samastaall; astraiby scriptures; ukta acknowledged; tathathus; bhavyate is considered; evaalso; sadbhiby great saintly persons; kintuhowever; prabhoto the Lord; yawho; priya dear; evacertainly; tasyaof him (the guru). (8) yasyaof whom (the spiritual master); prasadatby the grace; bhagavat(of) Ka; prasadathe mercy; yasyaof whom; apra-sadat without the grace; nanot; gati

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means of advancement; kuta apifrom anywhere; dhyayanmeditating upon; stuvanpraising; tasyaof him (the spiritual master); yaathe glory; trisandhyamthree times a day (sunrise, noon and sunset). TRANSLATION (1) The spiritual master is receiving benediction from the ocean of mercy. Just as a cloud pours water on a forest fire to extinguish it, so the spiritual master delivers the materially afflicted world by extinguishing the blazing fire of material existence. I offer my respectful obeisances unto to the lotus feet of such a spiritual master, who is an ocean of auspicious qualities. (2) Chanting the holy name, dancing in ecstacy, singing and playing musical instruments, the spiritual master is always gladdened by the saktana movement of Lord Caitanya Mahaprabhu. Because he is relishing the mellows of pure devotion within his mind, sometimes his hair stands on end,

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He feels quivering in his body, and tears flow from his eyes like waves. I offer my respectful obeisances unto the lotus feet of such a spiritual master. (3) The spiritual master in always engaged in the temple worship of r r Radha and Ka. He also engages his disciples in such worship. They dress the Deities in beautiful clothes and ornaments, clean Their temple, and perform other similar worship of the Lord. I offer my respectful obeisances unto the lotus feet of such a spiritual master. (4) The spiritual master is always offering Ka four kinds of delicious food [analyzed as that which is licked, chewed, drunk and sucked]. When the spiritual master sees that the devotees are satisfied by eating bhagavatprasada, he is satis-fied. I offer my respectful obeisances unto the lotus feet of such a spiritual master.

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(5) The spiritual master is always eager to hear and chant about the unlimited conjugal pastimes of Radhika and Madhava, and Their qualities, names and forms. The spiritual master aspires to relish these at every moment. I offer my respectful obeisances unto the lotus feet of such a spiritual master. (6) The spiritual master is very dear, because he is expert in assisting the gops, who at different times make different tasteful arrangements for the perfecion of Radha and Kas conjugal loving affairs within the groves of Vndavana. I offer my respectful obeisances unto the lotus feet of such a spiritual master. (7) The spiritual master is to be honored as much as the Supreme Lord, because he is the most confi-dential servitor of the Lord. This is acknowledged in all revealed scriptures and followed by all authorities. Therefore I offer my respectful obei-sances unto the lotus feet of such a spiritual master, who is a

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bonafide representative of r Hari [Ka]. (8) By the mercy of the spiritual master one re-ceives the benediction of Ka. Without the grace of the spiritual master, one cannot make any advancement. Therefore, I should always remember and praise the spiritual master. At three times a day I should offer my respectful obeisances unto the lotus feet of my spiritual master.

r Nsiha Praama and Prayer to Lord Nsiha

(1) namas te narasihaya prahladahlada-dayine hiraykaipor vakaila-aka-nakhalaye

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(2) ito nsiha parato nsiho yato yato yami tato nsiha bahir nsiho hdaye nsiho nsiham adi araa prapadye (3) tava kara-kamala-vare nakham adbhuta ga dalita-hirayakaipu-tanu-bh gam keava dhta-narahari-rpa jaya jagadsa hare (4) bhakti-vighna-vinaaka nsiadeva bhagavan k jaya. bhakta reha prahlada maharaja k jaya. (1) namaobeisances; teunto unto You; nara-sihayaunto Lord Narasiha; prahlada(to) Prahlada Maharaja; ahlada(of) joy; dayinethe giver; hirayakaipoof Hirayakaipu; vaka chest; ila(on) the

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stonelike; akachisels; nakha-alaye whose nails. (2) itahere; nsihaLord Nsiha; parata there; nsiha Lord Nsiha; yata yatawherever; yamiI go; tatathere; nsiha Lord Nsiha; bahiexternally; nsiha Lord Nsiha; hdayein the heart; nsihaLord Nsiha; nsihamto Lord Nsiha; adimthe origin; araamthe supreme refuge; prapadyeI surrender. (3) tavaYour; kara-kamala-vareon the beauti-ful lotus hands; nakhamthe nails; adbhutawonderful; gam pointed; dalitaripped apart; hirayakaipu(of) Hirayakaipu; tanubody; bhgamwasplike; keavaO Lord Keava, of fine hair! dhtawho have assumed; naraman; harilion; rpaform; jayaall glories to You; jagat-aO Lord of the universe! hareO Lord Hari!

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(4) bhakti(on the path of) devotional service; vighnaobstacles; vinaaka the detroyer; n-sihadeva Nsihadeva; bhagavanLord; k jaya all glories to; bhaktathe devotee; reha topmost; prahlada maharaja Prahlada Maha-raja; k jayaall glories to. TRANSLATION (1) I offer my obeisances to Lord Nsiha, who gives joy to Prahlada Maharaja and whose nails are like chisels on the stonelike chest of the demon Hirayakaipu. (2) Lord Nsiha is here and also there. Wherever I go Lord Nsiha is there. He is in the heart and is outside as well. I surrender to Lord Nsiha, the origin of all things and the supreme refuge. (3) O Keava! O Lord of the universe! O Lord Hari, who have assumed the form of half-man, half-lion! All glories to You! Just as one can easily crush a wasp between ones fingernails, so in the

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same way the body of the wasplike demon Hira-yakaipu has been ripped apart by the wonderful pointed nails on Your beautiful lotus hands. (4) All glories to Lord Nsiadeva who is the destroyer of obstacles on the path of devotional service. All glories to the topmost devotee, Prahlada Maharaja. (The first two verses, from the Nsiha Puraa, were recited by r Caitanya Mahaprabhu while offering obeisances to the Deity of Lord Nsiha-deva in the Jagannatha temple at Puri. [r Caitanya-caritamta, Antya 16.52-53] The third verse is from the r Daavatara-stotra which is in the G ta-govinda by Jayadeva Gosvam.)

r Tulas Praama
vndayai tulas-devyai priyayai keavasya ca ka-bhakti-prade devi satyavatyai namo nama

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vndayaiunto Vnda; tulas-devyai unto Tulas Dev; priyayaiwho is dear; keavasyato Lord Keava; ca and; ka-bhaktidevotional service to Lord Ka; pradewho bestows; deviO goddess; satyavatyaiunto Satyavat (the truthful); nama nama repeated obeisances. I offer my repeated obeisances unto Vnda, rmat Tulas Dev, who is very dear to Lord Keava. O goddess, you bestow devotional service to Lord Ka and possess the highest truth.

r Tulas-krtana
(1) namo nama tulas! kapreyas (braje) radha-ka-seva pabo ei abhila

(2)

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je tomara araa loy, tara vacha pra hoy kpa kori koro tare bndabana-bas (3) mor ei abhila, bilas kuje dio bas nayane heribo sada jugalarpa-ra (4) ei nivedana dharo, sakhr anugata koro seba-adhikara diye koro nija das (5) dna ka-dase koy, ei jena mora hoy r-radha-govinda-preme sada jena bhasi (1) namo namabowing again and again; tulasO Tulas!; kapreyasO beloved of Ka! namo namarepeated obeisances; brajein Vraja; radha-ka-sevathe service

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of r r Radha and Ka; pabo I will obtain; eithis; abhilaI am desirous. (2) jewhoever; tomarayour; araa shelter; loytakes; tarahis; vacha desires; pra hoyare ful-filled; kpa koribeing merciful; koroyou make; tarehim; bndabana-basa resident of Vndavana. (3) moramy; eithis; abhiladesire; bilas kujein the pleasure groves; dio please give; basa residence; nayane with my eyes; heriboI will behold; sadaalways; jugala-rpa-raithe beautiful pastimes of Radha and Ka. (4) eithis; nivedanarequest; dharo accept; sakhr of the cowherd damsels of Vraja; anugata koromake me a follower; sevaof service; adhikaraprivilege; diyegiving; koro please make; nijayour own; das maidservant.

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(5) dnafallen and lowly; kadaseservant of Ka; koyprays; ei this; jenajust like; mora hoyis mine; r-radha-govinda-premein the love of ri Radha and Govinda; sadaalways; jenajust like; bhasi swimming. TRANSLATION (1) O Tulas, beloved of Ka, I bow before you again and again. My desire is to obtain the service of r r Radha and Ka (in Vraja). (2) Whoever takes shelter of you has his wishes ful-filled. Bestowing your mercy on him, you make him a resident of Vndavana. (3) My desire is that you will also grant me a residence in the pleasure groves of r Vndavana-dhama. Thus, within my vision I will always behold the beautiful pastimes of Radha and Ka.

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(4) I beg you to make me a follower of the cowherd damsels of Vraja. Please give me the privilege of devotional service and make me your own maidservant. (5) This very fallen and lowly servant of Ka prays, May I always swim in the love of r Radha and Govinda.

r Tulas Pradakia Mantra

yani kani ca papani brahma-hatyadikani ca tani tani praayanti pradakia pade pade yani kaniwhatever; caand; papani sins; brahma-hatyakilling of a brahmaa; adikaniand so on; caalso; tani taniall of them; praa-yanti are destroyed; pradakia(by) circumambulation (of Tulas Dev); pade padeat every step.

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By circumambulation of rmat Tulas Dev all the sins that one may have committed are destroyed at every step, even the sin of killing a brahmaa.

r Brahma-sahita
(1) veu kvaantam aravindadalayataka barhavatasam asitambudasundaragam kandarpa-koi-kamanya-vieaobha govindam adi-purua tam aha bhajami (2) agani yasya sakalendriya-vttimanti payanti panti kalayanti cira jaganti ananda-cinmaya-sad-ujjvalavigrahasya govindam adi-purua tam aha bhajami

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(1) veumthe flute; kvaantam playing; ara-vinda-dala(like) lotus petals; ayatablooming; akam whose eyes; barhaa peacocks feather; avatasamwhose ornament on the head; asita-ambuda(tinged with the hue of) blue clouds; sundara beautiful; agamwhose figure; kandarpaof Cupids; koimillions; kamanyacharming; vieaunique; obhamwhose love-liness; govindamGovinda; adi-puruamthe original person; tamHim; ahamI; bhajamiworship. (2) aganithe limbs; yasyaof whom; sakala-indriyaof all the organs; vtti-mantipossessing the functions; payantisee; pantimaintain; kalayantimanifest; cirameternally; jagantithe universes; anandabliss; cittruth; mayafull of; sat substantiality; ujjvalafull of dazzling splendor; vigrahasyawhose form. TRANSLATION

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(1) I worship Govinda, the primeval Lord, who is adept in playing on His flute, with blooming eyes like lotus petals with head decked with a peacocks feather, with the figure of beauty tinged with the hue of blue clouds, and His unique loveliness charming millions of Cupids. (2) I worship Govinda, the primeval Lord, whose transcendental form is full of bliss, truth and substantiality, and is thus full of the most dazzling splendor. Each of the limbs of that transcendental form possesses in Himself, the fullfledged functions of all the organs, and eternally sees, maintains and manifests the infinite universes, both spiritual and mundane. (The above two verses are verses 30 and 32 from the Brahma-sahita. They are sung by the devo-tees at the time of greeting the Deities in the temple at 7 a.m.)

r Guru-vandana

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by rla Narottama dasa hakura (1) r-guru-caraa-padma, kevalabhakati-sadma, bando mui savadhana mate jahara prasade bhai, e bhava toriya jai, ka-prapti hoy jaha hate (2) guru-mukha-padma-vakya, cittete koriya aikya, ar na koriho mane aa r-guru- carae rati, ei se uttamagati je prasade pre sarva aa (3) cakhu-dan dilo jei, janme janme prabhu sei, divya-jan hde prokaito prema-bhakti jaha hoite, avidya vinaa jate, vede gay jahara carito

The Worship of r Guru

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(4) r-guru karua-sindhu, adhama janara bandhu, lokanatha lokera jvana (rla prabhupada lokera jvana) ha ha prabhu koro doya, deho more pada-chaya, ebe jaa ghuuk tribhuvana (dui pade loilo araa) (rla prabhupada patita-pavana) (1) r-guruthe spiritual master; caraafeet; padmalotus; kevala only (pure); bhakatide-votional service; bandobow down; muiI; savadhana matewith great care and attention; jaharawhose; prasade grace, mercy; bhaiO my dear brothers! ethis; bhavamaterial existence; toriya jaicrossing over; ka praptiob-taining Ka; hoy becomes; jaha hateby which. (2) guruthe spiritual master; mukha mouth; padmalotus; vakyathe

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words; cittetein the heart; koriya making; aikyaoneness; arany other; nanot; korihohave; manein the mind; aadesire; r-guruof the spiritual master; caraeto the lotus feet; ratiattachment; eithis; se that; uttamabest; gati course of action; je prasadeby whose mercy; pre(become) fulfilled; sarvaall; aahopes, desires. (3) cakhu(of) transcendental; danthe gift; dilogave; jeiwho; janme janme birth after birth; prabhu (my) lord; seihe (is); divyadivine; jan knowledge; hdewithin the heart; prokaito(is) revealed; prema-bhakti loving devotional service; jaha hoite from whom; avidyaignorance; vinaa destroyed; jateby whom; vedein the Vedas; gayis sung; jaharawhose; caritocharacter. (4) r-guruO spiritual master! karua-sindhuO ocean of mercy! adhama-janaraof the fallen souls; bandhuthe friend; lokanathaO Loka-

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natha (the spiritual master of rla Narottama dasa hakura) or the master of the people; lokeraof the people; j vanathe life; ha ha prabhuO master! koro doyaplease be merciful; deho please give; moreto me; pada-chaya the shade of (your lotus) feet; ebe now; jaafame; ghuuk may it be proclaimed; tri-bhuvana(through-out) the three worlds; (extra words) dui padeat his two feet; loilo araa we have taken shelter; rla prabhu-padarla Prabhupada; patitaof the fallen; pavanathe savior. TRANSLATION (1) The lotus feet of our spiritual master are the only way by which we can attain pure devotional service. I bow down to his lotus feet with great awe and reverence. By his grace one can cross over the ocean of material miseries and obtain the mercy of Kna.

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(2) My only wish is to have my consciousness purified by the words emanating from his lotus mouth. Attachment to his lotus feet is the perfection that fulfills all desires. (3) He opens my darkened eyes and fills my heart with transcendental knowledge. He is my lord birth after birth. From him ecstatic prema emanates. By him ignorance is destroyed. The Vedic scriptures sing of his character. (4) Our spiritual master is the ocean of mercy, the friend of the poor, and the lord and master of the devotees. O master, please be merciful unto us. Give us the shade of your lotus feet. Your fame is spread all over the three worlds. We take shelter at your lotus feet.

Jaya Radha-Madhava
by rla Bhaktivinoda hakura

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(jaya) radha-madhava (jaya) kujabihar (jaya) gop-jana-vallabha (jaya) giribara-dhar (jaya) jaoda-nandana, (jaya) brajajana-rajana, (jaya) jamuna-tra-vana-car jayaall glories to; radhaRadhara; madhava Madhava (Ka, the husband of the goddess of fortune [ma the goddess of fortune; dhavathe husband]); kuja(in) the groves (of Vndavana); biharthe enjoyer of pastimes; gop-jana(of) the cowherd maidens; vallabhathe lover and beloved; giri(of) the hill (Govardhana); baragreat; dharthe holder; jaoda Mother Yaoda; nandanathe beloved son; braja-jana(of) the inhabitants of Braja; rajanathe delighter; jamuna(of) the River Yamuna; tra(along) the banks; car He who wanders. Ksa is the lover of Radha. He displays many amorous pastimes in the

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groves of Vndavana. He is the lover and of the cowherd maidens of Vraja, the holder of the great hill named Govardhana, the beloved son of Mother Yaoda, the delighter of the inhabitants of Vraja, and He wanders in the forests along the banks of the River Yamuna. (rla Prabhupada was very fond of this song, and sang it just before his lectures. In Allahabad and Gorakhpur rla Prabhupada fell into a trance after singing the first two lines, and after some time he came back into external consciousness and said, Now just chant Hare Ka. rla Prabhupada said that this song is a picture of Vndavana. Everything is therer mat Radha-ra, Vndavana, Govardhana, Yaoda, and all the cowherd boys.)

Invocation
o namo bhagavate vasudevaya oO my Lord; namaI offer my respectful obeisances; bhagavateunto

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the Supreme Personality of Godhead; vasudevayaunto Vasudeva, Ka, the son of Vasudeva. O my Lord, r Ka, the son of Vasudeva, I offer my respectful obeisances unto You. (This mantra is the invocation at the beginnings of the First and Second Cantos of rmad-Bhaga-vatam. Dhruva Maharaja was initiated into the chanting of this mantra by Narada Muni. See rmad-Bhagavatam 4.8.53-54.)

Gaura-arati
by rla Bhaktivinoda hakura
(1) jaya jaya goracander aratiko obha jahnav-taa-vane jaga-manalobha (gaurager aratiko obha, jaga-jana-manalobha)

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(2) dakhie nitaicand, bame gadadhara nikae adwaita, rnivasa chatra-dhara (3) bosiyache goracand ratnasihasane arati koren brahma-adi deva-gane (4) narahari-adi kori camara hulaya sajaya-mukunda-basu-ghoaadi gaya (5) akha baje ghaa baje baje karatala madhura mdaga baje parama rasala (akha baje ghaa baje, madhur madhur madhur baje) (6) bahu-koi candra jini vadana ujjwala

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gala-dee bana-mala kore jhalamala (7) iva-uka-narada preme gadagada bhakativinoda dekhe gorara sampada (1) jaya jayaall glories, all glories; goracanderof the moonlike Lord Caitanya; aratikothe arati ceremony; obhabeautiful; jahnav(of) the Ganges; taa(on) the bank; vanein a grove; jaga(of) all the living entities in the universe; manathe minds; lobha attracting; jaga-janathe people of the universe. (2) dakhieon (Lord Caitanyas) right side; nitaicandthe moonlike Lord Nityananda; bame on (His) left; gadadharaGadadhara; nikae nearby; adwaitaAdwaita carya; r nivasarnvasa hakura; chatra umbrella; dharathe holder.

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(3) bosiyachehas sat down; goracand Lord Gaura-candra; ratnajewelled; sihasaneon a throne; aratithe arati ceremony; korenper-form; brahma-adi headed by Lord Brahma; deva-gae the demigods. (4) narahari-adiNarahari Sarkara and others; koridoing; camarayak-tail fan; hulayafanning; sajaya Sajaya Paita; mukundaMukunda Datta; basu-ghoaVasudeva Ghoa; adiheaded by; gayaare singing. (5) akhaconchshells; baje resound; ghaabells and/or gongs; bajeresound; bajeresound; karatala hand-cymbals; madhurasweet; mdagamdagas; bajeresound; paramasupremely; rasalasweet and relishable. (6) bahumany; koimillions; candra of moons; jiniconquering; vadana (His) face; ujjwalabrilliant; gala-dee around His neck; bana-malathe

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garland of forest flowers; kore jhalamala is shining brightly. (7) ivaLord iva; ukaukadeva Gosvam; naradaNarada Muni; premewith ecstacy of transcendental love; gada-gadatheir voices are choked; bhakativinodaBhaktivinoda hakura; dekheenvisions; goraraof Gora (Lord Caitanya); sampadathe glory. TRANSLATION (1) All glories, all glories to the beautiful arati ceremony of Lord Caitanya. This Gaura-arati is taking place in a grove on the bank of the Jahnav (Ganges) and is attracting the minds of all living entities in the universe. (2) On Lord Caitanyas right side is Lord Nityananda, and on His left is Gadadhara. Nearby stands r Advaita, and rvasa hakura is holding an umbrella over Lord Caitanyas head.

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(3) Lord Caitanya has sat down on a jeweled throne, and the demigods, headed by Lord Brahma, perform the arati ceremony. (4) Narahari Sarkara and other associates of Lord Caitanya fan him with camaras, and devotees headed by Sajaya Paita, Mukunda Datta, and Vasu Ghoa sing sweet krtana. (5) Conchshells, bells, and karatalas resound, and the mdagas play very sweetly. This krtana music is supremely sweet and relishable to hear. (6) The brilliance of Lord Caitanyas face conquers millions upon milions of moons, and the garland of forest flowers around His neck shines brightly. (7) Lord iva, ukadeva Gosvam and Narada Muni are all there, and their voices are choked with the ecstacy of transcendental love. Thus Bhaktivinoda hakura envisions the glory of Lord r Caitanya.

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Prema-dhvani
1. jaya o viu-pada paramahasa parivrajakacarya aottara-ata r rmad a.c. bhaktivedanta svam maharaja prabhupada k jaya 2. ISKCON-sasthapakacarya rla prabhupada k jaya. or ISKCON-founder-acarya rla prabhupada k jaya. 3. jaya o viu-pada paramahasa parivrajakacarya aottaraata r rmad bhaktisiddhanta sarasvat gosvam maharaja prabhupada k jaya. [4] jaya o viu-pada rla gaurakiora dasa babaj maharaja k jaya. [5] jaya o viu-pada rla saccidananda bhaktivinoda hakura k jaya.

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[6] jaya o viu-pada rla vaiava- sarvabhauma rla jagannatha dasa babaj maharaja k jaya. [7] jaya r rpa sanatana bhaaraghunatha r jva gopala bhaa dasa raghunatha a- gosvam prabhu k jaya. 8. namacarya rla haridasa hakura k jaya. 9. ISKCON-vartmana-guru-vnda k jaya. 10. ananta koi vaiava-vnda k jaya. 11. prem-se kaho r-kacaitanya, prabhu nityananda, radvaita, gadadhara, rvasadi gaura-bhakta-vnda k jaya. 12. r r radha-ka, gopagop-natha, yama- kua, radhakua giri-govardhana k jaya.

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(One may glorify the Deities of the temple at this time.) 13. r navadvpa mayapura dhama k jaya. 14. r mathura vndavana dhama k jaya. 15. gaga-may k jaya. 16. yamuna-may k jaya. 17. bhakti-dev k jaya. 18. tulas-dev k jaya. 19. r hari-nama sakrtana k jaya. [20] grantha-raja rmad-bhagavatam k jaya. 21. samaveta bhakta-vnda k jaya. 22. gaura-premanande hari-hari-bol.

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All glories to the assembled devotees. [three times] All glories to r r Guru and Gaura ga. Please note: The items whose numbers are in brackets (Nos. 4, 5, 6, 7 and 20) may be omitted for a shorter Prema-dhvani. (Many of the words and phrases in the successive prema-dhvani prayers are repeated. Therefore in order to save space they will not be unneccesarily repeated in the following list of word meanings.) (1) jayaall glories to; o(address); viu-pada who is situated at the lotus feet of Lord Viu; paramahasa topmost swanlike devotee, situ-ated on the highest position of sannyasa; parivrajakacaryawho travels everywhere; aa-uttara-ata108 (aaeight; uttaraabove; ata 100); r r mad(title of respect); a.Abhaya

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fearless; c.Caraa-aravindalotus feet (of the Lord); bhakti-veda-antaone who has attained the ultimate knowledge through devotional service; svammaster; maharajaone who has control over his senses just as a king (maharaja) has control over his kingdom; prabhupadaone who has taken the position (pada) of the Lord (prabhu); k jayaall glories to. (2) sasthapakafounder; acarya expert spirit-ual master who teaches by example. (3) bhakti-siddha-antaone who has attained the ultimate perfection through devotional service; sarasvattitle given for scholarship. (4) gauraLord Caitanya; kiora youth; dasaservant of; babaja renounced devotee who practices Ka consciousness in solitude. (5) sat-cit-anandaeternal, full of bliss and know-ledge; bhakti-vinodaone who has attained happiness through

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devotional service; hakuraa title of respect. (6) vaiava(of) the Vaiavas (devotees of Lord Viu); sarvabhauma chief; jagat-nathaLord of the universe. (7) rpaform, beauty; sanatana eternal; bhaa a title used with the names of learned brahmaas; raghunathaLord of the dynasty of Raghu (Lord Ramacandra); jvaliving being; go-palaprotector of the cows (Ka); asix; gosvammasters of the senses; prabhumasters. (8) nama-acaryaspiritual master of the holy name; hariHe who takes away (the distress of His devotees); dasa servant (of). (9) vartmanapresent; vndagroup. (10) anantaunlimited; koimillions; vndagroup. (11) prem-sewith love; kahocall out.

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(12) gopathe cowherd boys; gop the cowherd girls; nathathe lord and master; kuapond; girihill. (13 & 14) dhamaspiritual abode. (20) grantha(of) books; rajaking. (21) samavetaassembled. (22) gaura(of) Lord Caitanya; prema (of) love; anandein the ecstacy; hari He who takes away (the distress of His devotees); bolchant. TRANSLATION (1) All glories to the acarya O Viupada 108 Trida Gosvam A.C. Bhaktivedanta Swami Prabhupada, who travels everywhere, preaching the glories of Hari, and who is situated on the highest platform of sannyasa. (2) All glories to rla Prabhupada, the Founder-carya of ISKCON.

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(3) All glories to the acarya O Viupada 108 Trida Gosvam Bhaktisiddhanta Sarasvat Prabhupada, who travels everywhere, preaching the glories of Hari, and who is situated on the highest platform of sannyasa. (4) All glories to rla Gaurakiora dasa Babaj. (5) All glories to rla Sac-cid-ananda Bhakti- vinoda hakura. (6) All glories to VaiavaSarvabhauma rla Jagannatha dasa Babaj. (7) All glories to the six Gosvams, namely, r Rpa, Sanatana, Raghunatha Bhata, Jva, Gopala Bhaa and Raghunatha Dasa. (8) All glories to the Namacarya rla Haridasa hakura. (9) All glories to the present gurus of ISKCON.

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(10) All glories to the unlimited millions of Vaiavas. (11) Call out with love the names of r Ka Caitanya, Prabhu Nityananda, r Advaita, ri Gadadhara, rvasa and all the devotees of Lord Caitanya. (12) All glories to Radha and Ka, the cowherd boys and girls, yamakua, Radha-kua and Govardhana Hill. (13) All glories to r Navadvpa Mayapura-dhama. (14) All glories to Vndavana-dhama. r Mathura

(15) All glories to Gaga-dev. (16) All glories to Yamuna-dev. (17) All glories to Bhakti-dev. (18) All glories to Tulas-dev.

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(19) All glories to the congregational chanting of the holy name of Hari. (20) All glories to the king books, rmad-Bhagavatam. (21) All glories devotees. to the of

assembled

(22) Chant the names Hari! Hari! in the ecstacy of love for Lord Caitanya.

r r ikaaka
Lord Caitanya Mahaprabhu instructed His disciples to write books on the science of Ka, a task which His followere have continued to carry out to the present day. The elaberations and expositions on the philosophy taught by Lord Caitanya are, in fact the most voluminous, exacting, and consistent, due to the system of disciplic succession. Although Lord Caitanya was widely renowned as a scholar in His youth, He left only eight verses, called ikaaka. These eight verses clearly reveal His mission and precepts. These verses are described more elaborately in

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r Caitanya-caritamta, Chapter 20.

Antya-lla,

(1) ceto-darpaa-marjana bhava-maha-davagninirvapaa reya-kairavacandrika-vitaraa vidya-vadhu-jvanam anandambudhi-vardhana prati-pada pramtasvadana sarvatmasnapana para vijayate r-ka-sak rtanam (2) namnam akari bahudha nija-sarvaaktis tatrarpita niyamita smarae na kala etad tava kpa bhagavan mamapi durdaivam dam ihajani nanuraga (3) tad api suncena taror api

sahiuna

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amanina manadena krtanya sada hari (4) na dhana na jana na sundar kavita va jagad-a kamaye mama janmani janmanvare bhavatad bhaktir ahaituki tvayi (5) ayi nanda-tanuja kikara patita ma viame bhavabudhau kpaya tava pada-pakajasthita-dhl-sada vicintaya (6) nayana galad-aru-dharaya vadana gadgada-ruddhaya gira pulakair nicita vapu kada tava nama-grahae bhaviyati (7) yugayita nimeea

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cakua pravayitam nyayita jagat sarva govinda-virahea me

(8) aliya va pada-rata pinau mam adaranan marma-hata karotu va yatha tatha va vidadhatu lampao mat-praa-nathas tu sa eva napara (1) cetaof the heart; darpaathe mirror; marjanamcleansing; bhavaof material existence; maha-dava-agni the blazing forest fire; nirvapaam extinguishing; reyaof good for-tune; kairavathe white lotus; candrikathe moonshine; vitaraamspreading; vidyaof all education; vadhuwife; j vanamthe life; ananda of bliss; ambudhithe ocean; vardhanam increasing; prati-padamat every step; pra-amtaof the full nectar; asvadanamgiving a taste; sarvafor everyone; atma-snapanambathing of

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the self; paramtranscendental; vijayatelet there be victory; rka-sa-krtanamfor the congregational chanting of the holy name of Ka. (2) namnamof the holy names of the Lord; akari manifested; bahudha various kinds; nija-sarva-aktiall kinds of personal potencies; tatra in that; arpitabestowed; niyamita restricted; smaraein remembering; nanot; kalacon-sideration of time; etadso much; tavaYour; kpa mercy; bhagavanO Lord; mama My; apialthough; durdaivam misfortune; damsuch; ihain this (the holy name); ajaniwas born; nanot; anuragaattachment. (3) tat apithan downtrodden grass; su-ncena being lower; tarothan tree; ivalike; sahiunawith tolerance; amaninawithout being puffed up by false pride; mana-dena giving respect to all; krtanyato be

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chanted; sadaalways; harithe holy name of the Lord. (4) nanot; dhanamriches; nanot; janamfollowers; nanot; sundarm a very beautiful woman; kavitam fruitive activities described in flowery language; vaor; jagat-aO Lord of the universe; kamayeI desire; mama My; janmani janmaniin birth after birth; vareunto the Supreme Personality of Godhead; bhavatatlet there be; bhaktidevotional service; ahaitukwith no motives; tvayiunto You. (5) ayiO My Lord; nanda-tanujathe son of Nanda Maharaja, Ka; ki karamthe servant; patitamfallen; mamMe; viamehorrible; bhavaambudhauin the ocean of nescience; kpayaby causeless mercy; tava Your; pada-pakajalotus feet; sthita situated at; dhl-sadamlike a particle of dust; vicintayakindly consider.

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(6) nayanamthe eyes; galat-arudharayaby streams of tears running down; vadanammouth; gadgada faltering; ruddhayachoked up; gira with words; pulakaiwith erection of the hairs due to transcendental happiness; nicitamcovered; vapu the body; kadawhen; tavaYour; nama-grahaein chanting the name; bhavi-yatiwill be. (7) yugayitamappearing like a great millenium; nimeeaby a moment; cakuafrom the eyes; pravayitamtears falling like torrents of rain; nyayitam appearing void; jagatthe world; sarvamall; govindafrom Lord Govinda, Ka; virahea meby My separation. (8) aliyaembracing with great pleasure; vaor; pada-ratamwho have fallen at the lotus feet; pinau let Him trample; mamMe; adaranat by not being visible; marma-hatam broken-hearted; karotulet Him make;

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vaor; yathaas (He likes); tathaso; vaor; vidadhatulet Him do; lampaa a debauchee, who mixes with other women; mat-prana-nathathe Lord of My life; tubut; saHe; evaonly; na aparanot anyone else. TRANSLATION (1) Let there be all victory for the chanting of the holy name of Lord Ka, which can cleanse the mirror of the heart and stop the miseries of the blazing fire of material existence. That chanting is the waxing moon that spreads the white lotus of good fortune for all living entities. It is the life and soul of all education. The chanting of the holy name of Ka expands the blissful ocean of transcendental life. It gives a cooling effect to everyone and enables one to taste full nectar at every step. (2) My Lord, O Supreme Personality of Godhead, in Your holy name there is all good fortune for the living entity, and therefore You have many names, such

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as Ka and Govinda, by which You expand Yourself. You have invested all Your potencies in those names, and there are no hard and fast rules for remembering them. My dear Lord, although You bestow such mercy upon the fallen, conditioned souls by liberally teaching Your holy names, I am so unfortunate that I commit offenses while chanting the holy name, and therefore I do not achieve attachment for chanting. (3) One who thinks himself lower than the grass, who is more tolerant than a tree, and who does not expect personal honor but is always prepared to give all respect to others can very easily always chant the holy name of the Lord. (4) O Lord of the universe, I do not desire material wealth, materialistic followers, a beautiful wife or fruitive activities described in flowery language. All I want, life after life, is unmotivated devotional service to You. (5) O My Lord, O Ka, son of Maharaja Nanda, I am Your eternal

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servant, but because of My own fruitive acts I have fallen into this horrible ocean of nescience. Now please be causelessly merciful to Me. Consider Me a particle of dust at your lotus feet. (6) My dear Lord, when will My eyes be beautified by filling with tears that constantly glide down as I chant Your holy name? When will my voice falter and all the hairs on My body stand erect in transcendental happiness as I chant Your holy name? (7) My Lord Govinda, because of separation from You, I consider even a moment a great millennium. Tears flow from my eyes like torrents of rain, and I can see the entire world as void. (8) Let Ka tightly embrace this maidservant who has fallen at His lotus feet, or let Him trample Me or break My heart by never being visible to Me. He is a debauchee, after all, and can do whatever He likes, but He is still no other than the worshipable Lord of My heart.

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Honoring Prasada
You should be clean when you take your meal, having washed yours hands and mouth. You should eat in a clean, spacious, peaceful place. Do not eat before bathing or until the food from the previous meal has been digested. Before beginning a meal, you should glorify the Lords prasada by chanting the following prayers: maha-prasade govinde nama-brahmai vaiave svalpa-puya-vata rajan vivaso naiva jayate maha-prasadein maha-prasada; govindein r Govinda; namabrahmaiin the holy name; vaiave in the Vaiavas; su-alpa-puyavatam for those with very little pious credit; rajanO king; vivasafaith;

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nanever; arises. evacertainly; jayate

O king, for those with little pious credit, faith in maha-prasada, r Govinda, the holy name, and Vaiavas never arises. Mahabharata

Prasada-seva
by rla Bhaktivinoda hakura (1) bhai-re! arra abidya-jal, joenriya tahe kal, jve phele viaya-sagore tara madhye jihwa ati, lobhamoy sudurmati, take jeta kahina sasare (2) ka bao doyamoy, jihwa jay, koribare

Honoring Prasada in the Mood of Service

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swa-prasad-anna dila bhai sei annamta pao, radha-ka-gua gao, preme ako caitanya-nitai (1) bhai-reO brothers! arra(this material) body; abidya(of) ignorance; jala network; joa-indriyathe dull material senses; tahein them; kal death; jvethe soul; phelethrow; viaya(of) material sense enjoyment; sagoreinto the ocean; tara mdhye among them (the senses); jihwathe tongue; ativery much; lobhamoy voracious; sudurmatiof a very bad disposition, uncontrollable; takeit (the tongue); jetato conquer; kahina very difficult; sasare in (this) world. (2) kaLord Ka; baovery; doyamoymerciful; koribarefor doing; jihwa(over) the tongue; jayvictory; swaHis own; prasadprasada, mercy; annafood; dilahas given; bhaiO brothers! seithat; anna-amta nectar-ean food; paoplease accept; radha-kaof Radha and Ka;

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guathe glories; gaosing; premein love; akocall out; caitanya-nitai Caitanya! Nitai! TRANSLATION (1) O brothers! This material body is a network of ignorance, and the senses are ones deadly enemies, for they throw the soul into this ocean of material sense enjoyment. Among those senses the tongue is most voracious and uncontrollable; it is very difficult to conquer the tongue in this world. (2) O brothers! Lord Ka is very merciful and has given us the remnants of His own food just to control the tongue. Now please accept that nectarean ka-prasada and sing the glories of Their Lordships r r Radha and Ka, and in love call out, Caitanya! Nitai!

r Nama-krtana
Chanting of the Holy Names

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by rla Bhaktivinoda hakura (1) yaomat-nandana, braja-baronagara, gokula-rajana kana gop-paraa-dhana, madanamanohara, kaliya-damana-vidhana (2) amala harinam amiya-vilasa vipina-purandara, navna nagarabaro, ba-badana suvasa (3) braja-jana-palana, asura-kulanaana, nanda-godhana-rakhowala govinda madhava, navanta-taskara, sundara nanda-gopala (4) jamuna-taa-cara, gop-basanahara, rasa-rasika, kpamoya

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r-radha-vallabha, bndabananaabara, bhakativinod-araya

(1) yaomat(of) Mother Yaoda; nandathe beloved son; braja(of) the land of Vraja; barothe best; nagara inhabitant; gokula(of the people of) Gokula; rajanathe delight; kana(an intimate nickname); gop(of) the gops; paraa(of) the lives; dhana the wealth; madana(of) Cupid, the god of love; manoharaattracter; kaliya (of) the Kaliya serpent; damana (of) the punishment; vidhanathe doer. (2) amalapure; harinamholy names of Lord Hari; amiyanectarean; vilasa pastimes; vipina (of) the forest (Vndavana); purandarathe lord; navnaever-youthful; nagara(of) lovers; barothe best; vaflute; vadana(at His) mouth; suvasathe wearer of beautiful clothing.

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(3) braja(of) the land of Vraja; jana (of) the inhabitants; palanathe protector; asura(of) the demons; kula (of) the dynasties; naanathe destroyer; nanda(of) Nanda Maharaja; godhana (of) the multitude of cows; rakhowalathe keeper and tender; govindathe giver of pleasure to the cows, land and spiritual senses; madhavathe husband of the godess of fortune; navantabutter; taskara thief; sundarabeautiful; nanda (of) Nanda Maharaja; gopalaprotector of the cows, cowherd boy. (4) jamunaof the River Yamuna; taa (along) the banks; carawandering; gop(of) the gops; basanathe garments; harastealing; rasathe rasa dance; rasikathe relisher of the mellows; kpamoyavery merciful; r-radha(of) rmat Radhara; vallabhathe lover and beloved; bndabana(of) Vndavana; naabarathe great dancer; bhakativinod(of) Bhaktivinoda hakura; arayathe shelter.

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TRANSLATION (1) Lord Ka is the beloved son of mother Yaoda; the transcendental lover in the land of Vraja; the delight of Gokula; Kana [a nickname of Ka]; the wealth of the lives of the gops. He steals the mind of even Cupid and punishes the Kaliya serpent. (2) These pure, holy names of Lord Hari are full of sweet, nectarean pastimes. Ka is the Lord of Vndavana. He is ever-youthful and is the best of lovers. He is always playing on a flute, and He is an excellent dresser. (3) Ka is the protector of the inhabitants of Vraja; the destroyer of various demoniac dynasties; the keeper and tender of Nanda Maharajas cows; the giver of pleasure to the cows, land and spiritual senses; the husband of the goddess of fortune; the butter thief; and the beautiful cowherd boy of Nanda Maharaja.

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(4) Ka wanders along the banks of the River Yamuna. He stole the garments of the young damsels of Vraja who were bathing there. He delights in the mellows of the rasa dance. He is very merciful; the lover and beloved of rmat Radhara; the great dancer of Vndavana; and the shelter and only refuge of hakura Bhaktivinoda.

Savaraa-r-gaura-padapadme Prarthana
A prayer to the Lotus Feet of r Gauraga
by rla Narottama dasa hakura (1) r-ka-caitanya prabhu doya koro more toma bina ke doyalu jagat-sasare (2)

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patita-pavana-hetu tava avatara mo sama patita prabhu na paibe ara (3) ha ha prabhu nityananda, premananda sukh kpabalokana koro ami boo dukh (4) doya koro sta-pati adwaita gosai tava kpa-bale pai caitanya-nitai (5) ha ha swarp, sanatana, rpa, raghunatha bhaa-juga, r-jva ha prabhu lokanatha (6) doya koro r-acarya prabhu rnivasa ramacandra-saga mage narottama-dasa

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(title) savaraaprotective; ri-gaura (of) r Gauraga; pada-padmeto the lotus feet; prarthanaa prayer. (1) r-ka-caitanya prabhuO my Lord r Kna Caitanya! doya koro please be merciful; moreto me; toma binaother than you; kewho? dayalumerciful; jagat-sasarein this material world. (2) patita(of) the fallen; pavanathe deliverance; hetuthe purpose; tava Your; avataradescent, incarnation; mo samaas me; patita(as) fallen; prabhuO Lord; na paibeYou will not find; araanother. (3) ha haO; prabhuLord; nityananda Nityananda; prema-ananda(in) the bliss of divine love; sukhhappy; kpa(of) mercy; abalokanaglance; koroplease cast; amiI; boovery; dukhunhappy. (4) doya koroplease be merciful; s ta-patihusband of Sta; adwaita gosai

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Adwaita Prabhu; tavaYour; kpa (of) mercy; baleby the strength; pai one can attain; caitanya-nitai(the mercy of) Lord Caitanya and Lord Nityananda. (5) ha haO; swarpSwarpa Damodara, the personal secretary of Lord Caitanya; sanatanaSanatana Goswam; rparla Rpa Goswam; raghunatharla Raghunatha dasa Goswam; bhaajugathe two Bhaas, rla Raghunatha Bhaa Goswam and r la Gopala Bhaa Goswam; r-jva rla Jva Goswam; ha prabhuO master! lokanatharla Lokanatha Goswam, the initiating guru of rla Narottama dasa hakura. (6) doya koroplease be merciful; racarya prabhu rnivasarla r nivasacarya Prabhu; ramacandra(of) Ramacandra Kaviraja, a disci-ple of r nivasacarya and personal friend of Narottama dasa; sagathe association; mageprays for;

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narottama-dasarla dasa hakura. TRANSLATION (1) O my Lord, r Ka Caitanya, please be merciful to me, because other than You who is merciful in this material world? (2) The reason for your descent into this material world is to deliver the fallen, conditioned souls, but You will not find anyone more fallen than me. (3) O Lord Nityananda, You are always happy in the bliss of divine love; but I am very unhappy, therefore please cast Your merciful glance upon me. (4) My dear Adwaita Prabhu, husband of Sta, please be kind to me. By the strength of Your mercy one can attain the mercy of Lord Caitanya and Lord Nityananda. Narottama

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(5) O Swarpa Damodara, Sanatana Goswam, Rpa Goswam, Raghunatha dasa Goswam, Raghunatha Bhaa Goswam, Gopala Bhaa Goswam, Jva Goswam and Lokanatha Goswam, please be merciful to me. (6) O rnivasacarya Prabhu, please be merciful to me. Narottama dasa hakura prays for the association of his personal friend, r Ramacandra Kaviraja.

by rla Narottama dasa hakura (1) (hari) haraye nama ka yadavaya nama yadavaya madhavaya keavaya nama (2) gopala govinda rama rmadhusdana

Nama-saktana

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giridhar gopnatha madanamohana (3) r-caitanya-nityananda radwaita-sta hari guru vaiava bhagavata gta (4) r-rpa sanatana bhaaraghunath r-jva gopala-bhaa dasaraghunath (5) ei chay gosair kori caraa vandan jaha hoite bighna-na abhapra (6) ei chay gosai jarmui tar das ta-sabara pada-reu mora pacagras (7) tandera caraa-sebi bhakta-sane bas

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janame janame hoy ei abhila

(8) ei chay gosai jabe braje koila bas radha-ka-nitya-lla korila praka (9) anande bolo hari bhaja bndaban r-guru-vaiaba-pade majaiya man (10) r-guru-vaiaba-pada-padma kori a nama-sakrtana kohe narottama-das (1) hariO Lord Hari; harayeunto Lord Hari; namaI offer my obeisances; kaO Lord Ka; yadavaya unto Yadava (the descendant of Yadu); namaI offer my obeisances; yadavayaunto Yadava; madhavaya unto Madhava (the husband of the goddess of fortune); keavayaunto

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Keava (one having fine hair); namaI offer my obeisances. (2) gopalathe protector of the cows; govindathe giver of pleasure to the cows, land and spiritual senses; rama one who enjoys supreme transcendental pleasure; r-madhusdanathe killer of the demon Madhu; giridhar the lifter of the (Govardhana) Hill; gop nathathe Lord of the gops; madanamohanathe attractor of Cupid. (3) r-caitanya-nityanandar Caitanya and Nityananda; ri-adwaitastar Adwaita carya and His consort, Sta hakura; hariLord Hari; guruthe spiritual master; vaiabathe Vai-avas; bhagavata the rmad-Bhagavatam; gta the Bhagavad-gta. (4) r-rpar Rpa Goswam; sanatanaSanatana Goswam; bhaa-raghunathaRaghu-natha Bhaa Goswam; r-jvar J va Go-swam; gopala-bhaaGopala

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Bhaa Goswam; dasa-raghunath Raghunatha dasa Goswam. (5) eithese; chaysix; gosairof (the) Goswams; koriI offer; caraa(to) the feet; vandan(my) obeisances; jaha hoitefrom which; bighna(of) obstacles; nathe destruction; abh aspiritual desires; prafulfilled. (6) eithese; chaysix; gosai Goswams; jar(the servant) of whom; muiI (am); tarhis; dasservant; ta -sabaraof all of them; padaof (their holy) feet; reuthe dust; mora my; paca five kinds; gras(of) food. (7) tanderatheir; caraafeet; sebi who serve; bhaktathe devotees; sane with; basresidence; janame janame birth after birth; hoyis; eithis; abhila(my) desire. (8) eithese; chaysix; gosai Goswams; jabe when; brajein Vraja; koilamade; basresidence; radha-kaof Radha and Ka;

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nityaeternal; llapastimes; korila made; prakaclearly visible. (9) anandein ecstacy; bolochant; harithe names of Lord Hari; bhaja worship; bndabanVndavana; rguru-vaiabaof the spiritual master and the Vaiavas; padeon the lotus feet; majaiyaabsorbing in meditation; manthe mind. (10) r-guru-vaiabaof the spiritual master and the Vaiavas; padathe feet; padmalotus; kori a desiring; nama-sakrtanathe sa ktana of the holy name; kohe sings; narottama-dasNarottama dasa.

TRANSLATION (1) O Lord Hari, O Lord Ka, I offer my obei-sances to You, who are known as Yadava, Hari, Madhava and Keava.

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(2) O Gopala, Govinda, Rama, r Mudhusdana, Giridhar, Gopnatha, Madana-mohana! (3) All glories to r Caitanya and Nityananda. All glories to r Advaita carya and His consort, Sta hakura. All glories to Lord Hari, the spiritual master, the Vaiavas, the rmad-Bhagavatam and the Bhagavad-gta. (4) All glories to r Rpa Goswam, Sanatana Goswam, Raghunatha Bhaa Goswam, r Jva Goswam, Gopala Bhaa Goswam, and Raghu-natha dasa Goswam. (5) I offer my obeisances to the feet of these six Goswams. By offering them my obeisances all obstacles to devotion are destroyed and all spiritual desires are fulfilled. (6) I am the servant of that person who is a servant of these six Goswams.

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The dust of their holy feet is my five kinds of food. (7) This is my desire, that birth after birth I may live with those devotees who serve the lotus feet of these six Goswams. (8) When these six Goswams lived in Vraja they revealed and explained the eternal pastimes of Radha and Ka. (9) Absorbing your mind upon the divine feet of the spiritual master and the holy Vaiavas, chant the names of Lord Hari in ecstacy, and worship the transcendental realm of Vndavana. (10) Desiring the lotus feet of r Guru and the Vaiavas, Narottama dasa sings the sakrtana of the holy name.

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Vaiava Practices

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The Basic Philosophy of Ka Consciousness

The philosophy of the Hare Ka movement (a monotheistic tradition) is summarized in the following eight points: 1. By sincerely cultivating the authentic spiritual science presented in the Bhagavad-gta and other Vedic scriptures, we can become free from

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anxiety and achieve a state of pure, unending, blissful consciousness. 2. Each of us is not the material body but an eternal spirit soul, part and parcel of God (Ka). As such, we are all the eternal servants of Ka and are interrelated through Him, our common father. 3. Ka is the eternal, all-knowing, omnipresent, all-powerful, and allattractive Personality of Godhead. He is the seed-giving father of all living beings and the sustaining energy of the universe. He is the source of all incarnations of God. 4. The Vedas are the oldest scriptures in the world. The essence of the Vedas is found in the Bhagavad-g ta, a literal record of Kas words spoken five thousand years ago in India. The goal of Vedic knowledgeand of all religionsis to achieve love of God. 5. We can perfectly understand the knowledge of self-realization through the instructions of a genuine spiritual masterone who is free from selfish motives, who teaches the science of

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God explained in the Bhagavad-gta, and whose mind is firmly fixed in meditation on Ka. 6. All that we eat should first be offered to Lord Ka with prayers. In this way Ka accepts the offering and blesses it for our purification. 7. Rather than living in a selfcentered way we should act for the pleasure of Lord Ka. This is known as bhakti-yoga, the science of devotional service. 8. The most effective means for achieving God consciousness in this Age of Kali, or quarrel, is to chant the holy names of the Lord: Hare Ka, Hare Ka, Ka Ka, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare.

Ka Consciousness at Home
In his books rla Prabhupada makes it clear how important it is for everyone to practice Ka consciousness, devotional service to Lord Ka. Of

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course, living in a temple or arama makes it easier to practice devotional service. But if youre determined, you can follow at home the teachings of Ka consciousness and thus convert your home into a temple. Spiritual life, like material life, means practical activity. The difference is that whereas we perform material activities for the benefit of ourselves or those we consider ours, we perform spiritual activities for the satisfaction of Lord Ka, under the guidance of the scriptures and the spiritual master. The key is to accept the guidance of the scripture and the guru. Ka declares in the Bhagavad-gta that a person can achieve neither happiness nor the supreme destination of lifegoing back to Godhead, back to Lord Kaif he or she does not follow the injunctions of the scriptures. And how to follow the scriptural rules by engaging in practical service to the Lordthat is explained by a bona fide spiritual master. Without following the instructions of a spiritual master who is in an authorized chain of

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disciplic succession coming from Ka Himself, we cannot make spiritual progress. The practices outlined here are the timeless practices of bhakti-yoga as given by the foremost spiritual master and exponent of Ka consciousness in our time, His Divine Grace A.C. Bhaktivedanta Swami Prabhu-pada, founder-acarya of the International Society for Krishna Consciousness (ISKCON). The purpose of spiritual knowledge is to bring us closer to God, or Ka. Ka says in the Bhagavad-gta (18.55), bhaktya ma abhijanati: I can be known only by devotional service. Knowledge guides us in proper action. Spiritual knowledge directs us to satisfy the desires of Ka through practical engagements in His loving service. Without practical application, theoretical knowledge is of little value. Spiritual knowledge is meant to direct us in all aspects of life. We should endeavor, therefore, to organize our lives in such a way as to follow Kas teachings as far as possible.

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We should try to do our best, to do more than is simply convenient. Then it will be possible for us to rise to the transcendental plane of Ka consciousness, even while living far from a temple.

Chanting the Hare Ka Mantra

The first principle in devotional service is to chant the Hare Ka mahamantra (maha means great; mantra means sound that liberates the mind from ignorance): Hare Ka, Hare Ka, Ka Ka, Hare Hare Hare Rama, Hare Rama, Rama Rama, Hare Hare You can chant these holy names of the Lord anywhere and at any time, but it is best to set a specific time of day to regularly chant. Early morning hours are ideal.

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The chanting can be done in two ways: singing the mantra, called k rtana (usually done in a group), and saying the mantra to oneself, called japa. Concentrate on hearing the sound of the holy names. As you chant, pronounce the names clearly and distinctly, addressing Ka in a prayerful mood. When your mind wanders, bring it back to the sound of the Lords names. Chanting is a prayer to Ka that means O energy of the Lord [Hare], O all-attractive Lord [Ka], O Supreme Enjoyer [Rama], please engage me in Your service. (For a further explanation please see page nine.) The more attentively and sincerely you chant these names of God, the more spiritual progress you will make. Since God is all-powerful and allmerciful, He has kindly made it very easy for us to chant His names, and He has also invested all His powers in them. The names of God and God Himself are identical. This means that when we chant the holy names of Ka and

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Rama we are directly associating with God and being purified. Therefore we should always try to chant with devotion and reverence. When a devotee chants Hare Ka, Ka and His internal potency are dancing on the tongue of the devotee. When you chant alone, it is best to chant on japa beads. This not only helps you fix your atten-tion on the holy name, but it also helps you count the number of times you chant the mantra daily.

(picture of hand with beads)

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Each strand of japa beads consists of 108 small beads and one large bead, the head bead. Begin on a bead next to the head bead and gently roll it between the thumb and the middle finger of your right hand as you chant the full Hare Ka mantra. then move to the next bead and repeat the process. In this way, chant on each of the 108 beads until you reach the head bead again. This is one round of japa. Then, without chanting on the head bead, reverse the beads and start your second round on the last bead you chanted on. It generally takes from seven to eight minutes to chant one round for one who is practiced in chanting, although it may take longer in the beginning. Initiated devotees vow before the spiritual master to chant at least sixteen rounds of the Hare Ka mantra daily. But even if you chant only one round a day, the principle is that once you commit yourself to chanting that round you should complete it every day

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without fail. When you feel you can chant more, then increase the minimum number of rounds you chant each day but dont fall below that number. You can chant more than your fixed number, but you should maintain a set minimum each day. (Please note that the beads are sacred and therefore should never touch the ground or be put in an unclean place. To keep your beads clean, its best to carry them in a special bead bag.) Aside from chanting japa, you can also sing the Lords holy names in k rtana. While you can perform krtana individually, it is generally performed with others. A melodious krtana with family or friends is sure to enliven everyone. ISKCON devotees use traditional melodies and instruments, especially in the temple, but you can chant to any melody and use any musical instruments to accompany your chanting. As Lord Caitanya said, There are no hard and fast rules for chanting Hare Ka.

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Offenses to Be Avoided While Chanting Hare Ka

(From The Nectar of Devotion)
In order to derive the most benefit from chanting Hare Ka, and make the quickest advancement, one should avoid committing offenses while chanting. The offenses against the chanting of the holy name are as follows: (1) To blaspheme the devotees who have dedicated their lives for propagating the holy name of the Lord. (2) To consider the names of demigods like Lord iva or Lord Brahma to be equal to, or independent of, the name of Lord Viu. (3) To disobey the orders of the spiritual master. (4) To blaspheme the Vedic literature or literature in pursuance of the Vedic version. (5) To consider the glories of chanting Hare Ka to be imagination. (6) To give some interpretation on the holy name of the Lord. (7) To commit sinful activities on the strength of the holy name of the Lord. (8) To consider the chanting of

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Hare Ka one of the auspicious ritualistic activities offered in the Vedas as fruitive activities (karma-kaa). (9) To instruct a faithless person about the glories of the holy name. (10) To not have complete faith in the chanting of the holy names, and to maintain material attachments, even after understanding so many instructions on this matter. It is also an offence to be inattentive while chanting the holy names. Every devotee who claims to be a Vaiava must guard against these offenses in order to quickly achieve the desired success. (Offenses 2, 7 and 9 are further explained in The Nectar of Devotion at the end of chapter eight.)

Marking the Body with ViuTilaka

rla Prabhupada glorifies tilaka in the following rmad-Bhagavatam purports:

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In Kali-yuga one can hardly acquire gold or jeweled ornaments, but the twelve tilaka marks on the body are sufficient as auspicious decorations to purify the body. [Bhag. 4.12.28, purport] While decorating the body with tilaka, we give protection to the body by chanting twelve names of Viu. [Bhag. 10.6.27-29, purport]

In the following letters, Prabhupada elaborates:

rla

So far as your dress is concerned, that is immaterial. But as a soldier you know that every soldier has got a uniform dress according to the army etiquette of regulation. Therefore, the army of Ka consciousness must have at least the tilaka on the forehead in all conditions. For your business you can wear your naval service uniform; similarly, if you have tilaka on your forehead as a soldier of Ka consciousness, you may not have so much objection, because it is

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essential. [letter from Prabhupada, 3 August 1969] rla

All of you except a sannyasi may dress yourself just like a fine up-todate American gentleman, but one must have the tilak, etc., as I have mentioned. [letter from rla Prabhupada, 11 October 1967]

The following quote is from The Nectar of Devotion:

In the Padma Puraa there is a statement describing how a Vaiava should decorate his body with tilaka and beads: Persons who put tulas beads on the neck, who mark twelve places of their bodies as Viu temples with Vius symbolic representations, and who have viu-tilaka on their foreheads, are to be understood as the devotees of Lord Viu in this world. Their presence makes the world purified, and anywhere they remain, they make that place as good as Vaikuha.

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A similar statement is in the Skanda Puraa, which says, Persons who are decorated with tilaka or gop-candana, and who mark their bodies all over with the holy names of the Lord, and on whose necks and breasts there are tulas beads, are never approached by the Yamadtas. The Yamadtas are the constables of King Yama (the lord of death), who punishes all sinful men. Vaiavas are never called for by such constables of Yamaraja. In the rmad-Bhagavatam, in the narration of Ajamilas deliverance, it is said that Yamaraja gave clear intructions to his assistants not to approach the Vaiavas. Vaiavas are beyond the jurisdiction of Yamarajas activities.

Tilaka refers to marks placed on the body using various substances, usually gop-candana. The scriptures especially glorify gop-candana, a special clay from Dvaraka. It is so pure that a cow-killer or any similarly sinful person can become free of sin simply by touching it. The Padma Puraa quotes

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Yamaraja as saying that gop-candana and earth from the base of a tulas plant are the best materials for making tilaka. Following in the footsteps of Lord Caitanya, one may also use mud from Radha-kua in Vnda-vana for making tilaka. Candana (sandalwood) that has been offered to the Deity may also be used as tilaka. If none of the above are available, one may apply tilaka using caraamta water from the Deity; if caraamta is unavailable, plain water may be used. Preparing Tilaka Tilaka is prepared by first placing one spoonfool of water from an acamana cup (about half a teaspoon) into the palm of the left hand. Taking the piece of tilaka clay in the right hand, move it briskly in a clockwise direction in the left palm. The following mantras from the Uttarakhaa of the Padma Puraa may be recited at this time. You may optionally

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chant the Hare Ka maha-mantra while preparing tilaka. lalae keava dhyayen narayaam athodare vaka-sthale madhava tu govinda kaha-kpake viu ca dakie kukau bahau ca madhusdana trivikrama kandhare tu vamana vama-parvake tat prakalana-toya tu vasudeveti mrdhani lalaeon the forehead; keavam Keava (He who has fine hair); dhyayet one should meditate on; narayaam Narayaa; athathen; udareon the belly; vaka-staleon the chest; madhavamMadhava (the husband of the goddess of fortune); tunext; govindamGovinda (He who gives pleasure to the land, the cows and the senses); kaha-kpakeon the hollow of the throat.

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viumViu; caand; dakieon the right side; kukauon the belly; bahauon the arm; caand; madhusdanamMadhusdana (the killer of the Madhu demon); trivikramam Trivikrama (He who took three great steps, Lord Vamana); kandhareon the shoulder; tunext; vamanamVamana (the dwarf incarnation); vama-parvake on the left side. rdharamrdhara (He who embraces Lakm); vama-bahauon the left arm; tunext; hkea Hkea (the Lord of the senses); caand; kandhareon the shoulder; pheon the upper back; tunext; padma-nabhamPadmanabha (He who has a lotus naval, or He from whose naval a lotus grows); caand; kayam on the lower back; damodaram Damodara (He whose belly is bound with a rope); nyasetone should place. tatthat; prakalana-toyamwater from washing; tunext; vasudeva

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Vasudeva (the son of Vasu-deva); iti thus; mrdhanion the head. TRANSLATION When one marks the forehead with tilaka, he should remember Keava. When one marks the lower abdomen, he must remember Narayaa. For the chest, one should remember Madhava, and when marking the hollow of the throat one should remember Govinda. Lord Viu should be remembered when marking the right side of the belly, and Madhu-sdana should be remembered when marking the right arm. Trivikrama should be remembered when marking the right shoulder, and Vamana should be remembered when marking the left side of the belly. rdhara should be remembered while marking the left arm, and H kea should be remembered when marking the left shoulder. Padmanabha and Damodara should be remembered when marking the upper and lower back.

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Vasudeva should be remembered when wiping the top of the back of the head with the water left after washing off the tilaka. Applying Tilaka After a minute or two the mixture of clay and water will be thick enough to apply (without running). Using the ring finger of your right hand, make a mark pulling up from the root of the nose to the hairline. The little finger can now be used to make a clear space through the middle, which will form the two verticle lines. If crooked, these lines can also be straightened up using the little finger, provided it is free from clay. Next, make the leaf-shaped mark on the nose. This should extend from the first mark of two lines and come to a point not more than threequarters of the length of the nose. Again it is made with the right ring finger and shaped with the little finger. Now mark the other parts of the upper body. After marking the forehead

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and other places, a name of Viu should be recited, using the mantras on the following page, and according to the diagrams.

(diagrams showing where to apply tilaka)

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1. The forehead o keavaya nama 2. The belly o narayaaya nama 3. The chest o madhavaya nama 4. The throat o govindaya nama 5. The right side o viave nama 6. The right arm o madhusdanaya nama 7. The right shoulder o trivikramaya nama 8. The left side o vamanaya nama 9. The left arm o rdharaya nama 10. The left shoulder o h keaya nama 11. The upper back o padmanabhaya nama 12. The lower back o damodaraya nama

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If there is any clay left on the palm after applying tilaka, it can be returned to the piece of tilaka. After washing the hands wipe the water from the right hand on top of the back of the head and recite the following mantra: o vasudevaya nama oaddress; namaI offer my humble obeisances. I offer my humble obeisances unto the Supreme Personality of Godhead known as Keava, Narayaa, Madhava, Govinda, Viu, Madhusdana, Trivikrama, Vamana, rdhara, H kea, Padmanabha, Damodara and Vasudeva.

Setting Up an Altar in the Home

You will likely find that your japa and k rtana are especially effective when done before an altar. Also the best place for offering food to Ka is on an altar. Lord Ka and His pure devotees are

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so kind that they allow us to worship them even through heir pictures. Setting up an altar at home means receiving the Lord and His pure devotees as your most honored guests. Where should you set up the altar? An ideal place would be clean, well lit, and free from drafts and household disturbances. A wall shelf, a mantelpiece, a corner table, or the top shelf of a bookcase will do. Some devotees build or have built a special altar with three steps, and some are able to keep a special room in their home, an altar room. What do you need for an altar? Here are the essentials: 1. A picture of rla Prabhupada. 2. A picture of Lord Caitanya and His associates. 3. A picture of r r Radha and Ka. You may also have the following pictures on your altar:

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4. A picture of rla Bhaktisiddhanta, rla Prabhupadas spiritual master. 5. A picture of rla Gaurakiora dasa Babaj, Bhaktisiddhantas spiritual master. 6. A picture of rla Bhaktivinoda hakura, Gaurakioras spiritual master. 7. A picture of rla Jagannatha dasa Babaj, Bhaktivinodas spiritual master. 8. A picture of the six Gosvams of Vndavana. 9. A picture of Lord Nsihadeva. After one has been chanting sixteen rounds a day for at least six months, and after one has been formally accepted as an aspiring disciple by a spiritual master he/she may also put his/her spiritual masters picture on the altar. In addition to the above pictures, you may want water cups (one for each picture), candles with holders or an oil lamp or lamps, a special plate and other

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utensils for offering food, a small bell, an acamana cup and spoon, incense, an incense holder, and fresh flowers, which you may offer in vases or simply place before each picture. If you have a three step altar, the picture of Radha and Ka should be on the top step, flanked by the picture of the Paca-tattva on Their right and by the picture of Lord Nsihadeva on Their left. On the middle step should be the pictures of the gurus in the following order from our left to right when facing them: initiating guru, rla Prabhupada, Bhaktisiddhanta, Gaurakiora dasa, Bhaktivinoda, Jagannatha dasa and the six Gosvams. You can also have a two step altar, mounting the pictures of Radha and Ka, the Paca-tattva and Lord Nsihadeva on the wall. The upper step will be used for the gurus. The bottom step of either type of altar is used for making offerings of food preparations. You can also have a two step altar with the viu-tattva pictures on the top step, the guru-tattva pictures

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on the bottom step, and with a small table placed in front for making offerings and another small table on the left for holding arati paraphernalia. These are not the only ways to set up an altar, but are only given in order to give some guidance. Please consult with some senior devotee for further guidance. Carefully clean the altar each morning. Cleanliness is essential in Deity worship. If you have water cups, rinse them out and fill them with fresh water daily. Then place them conveniently close to the pictures. You should remove flowers in vases as soon as theyre slightly wilted, or daily if youve offered them at the base of the pictures. You should offer fresh incense at least once a day, and, if possible, light candles or an oil lamp and place them/it near the pictures when youre chanting near the altar.

Prasadam: How to Eat Spiritually

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By His immense transcendental energies, Ka can actually convert matter into spirit. If we place an iron rod in a fire, before long the rod becomes red hot and acts just like fire. In the same way, food prepared for and offered to Ka with love and devotion becomes completely spiritualized. Such food is called Ka prasadam, which means the mercy of Lord Ka. Eating prasadam is a fundamental practice of bhakti-yoga. In other forms of yoga one must artificially repress the senses, but the bhakti-yog can engage his or her senses in a variety of pleasing spiritual activities, such as tasting delicious food offered to Lord Ka. In this way the senses gradually become spiritualized and bring the devotee more and more transcendental pleasure by being engaged in devotional service. Such spiritual pleasure far surpasses any material experience. In the Caitanya-caritamta, Antyalla, chapter sixteen, verses 109 to

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112, Lord Caitanya said of prasadam, Everyone has tasted these foods before. However, now that they have been prepared for Ka and offered to Him with devotion, these foods have acquired extraordinary tastes and uncommon fragrances. Just taste them and see the difference in the experience! Apart from the taste, even the fragrance pleases the mind and makes one forget any other fragrance. Therefore, it should be understood that the spiritual nectar of Kas lips must have touched these ordinary foods and imparted to them all their transcendental qualities. Only eating food offered to Ka is the perfection of vegetarianism. In itself, being a vegetarian is not enough; after all, even the pigeons and monkeys are vegetarians. But when we go beyond vegetarianism to a diet of prasadam, our eating becomes helpful in achieving the goal of human lifereawakening the souls original relationship with God. In the Bhagavad-gta (3.13) Lord Ka says that unless one eats only food that

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has been offered to Him in sacrifice, one will suffer the reactions of karma. Food offered to Lord Viu and then taken by us makes us sufficiently resistant to material affection, and one who is accustomed to this practice is called a devotee of the Lord. Therefore, a person in Ka consciousness, who eats only food offered to Ka, can counteract all reactions of past material infections, which are impediments to the progress of self-realization. On the other hand, one who does not do so continues to increase the volume of sinful action, and this prepares the next body to resemble hogs and dogs, to suffer the resultant reactions of all sins. The material world is full of contaminations, and one who is immunized by accepting prasadam of the Lord (food offered to Viu) is saved from the attack, whereas one who does not do so becomes subjected to contamination. Bhagavad-gta As It Is, 3.14, purport

Preparing Food for Offering to Ka

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When you are selecting the foods you will offer to Ka, you need to know what is offerable and what is not. In the Bhagavad-gta (9.26) Lord Ka states, If one offers Me with love and devotion a leaf, a flower, a fruit, or water, I will accept it. From this verse it is understood that we can offer Ka foods prepared from milk products, vegetables, fruits, nuts and grains. Meat, fish and eggs are not offerable. And a few vegetarian items are also forbiddengarlic and onions, for example, which are in the modes of ignorance and passion. They therefore tend to agitate the mind, making meditation difficult. (Hing, or asafoetida, is a tasty substitute for them in cooking and is available at many Indian grocery shops.) Nor can you offer to Ka coffee or tea that contain caffeine. If you like these beverages, purchase caffeinefree coffee and herbal teas like rooibos. While shopping, be aware that you may find meat, fish and egg products mixed with other foods; so be sure to

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read labels carefully. For instance, the term stabilizer may be vegetarian or it may be gelatin, a substance made from the horns, hooves and bones of slaughtered animals. Albumen comes from egg whites. Also, make sure the cheese you buy contains no animal (veal) rennet, an enzyme extracted from the stomach tissues of slaughtered calves. Microbial rennet is all right. Kosher cheeses do not contain animal rennet. Also avoid foods cooked by nondevotees. According to the subtle laws of nature, the cook acts upon the food not only physically but mentally as well. Food thus becomes an agent for subtle influences on your consciousness. The state of mind of the cook influences the cooked preparations. So if you eat food cooked by nondevotees employees working in a factory, for examplethen youre sure to absorb a dose of materialism and karma. So as far as possible use only fresh, natural ingredients.

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In preparing food, cleanliness is the most important principle. Nothing impure should be offered to God; so keep your kitchen very clean. Always wash your hands thoroughly before entering the kitchen. While preparing food, do not taste it, for you are cooking the meal not for yourself but for the pleasure of Ka.

Performing camana
camana, or sipping water, is a means of purification. As immersing the body in water brings about physical and subtle cleansing, so taking water infused with mantras into the body by sipping water performs a similar function. Thus where purification is required but it is inconvenient to bathe, acamana is prescribed. camana

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is performed before offering food, before offering arati, before reciting mantras, before making vows etc. To perform acamana sit cross-legged on an asana (sitting mat), preferably made of kua grass, silk or wool. If you are performing acamana before offering arati you may stand while performing it. With a small spoon take some water from an acamana cup and clean both hands by sprinkling them with water. Holding the acamana spoon in your left hand, put a few drops of water into the right palm. While looking at the water chant the mantra:

o keavaya nama
and then silently sip the water from the base of the right palm. Again put a few drops of water into the right palm. While looking at the water chant the mantra:

o narayaaya nama
and sip the water from the base of the right palm. Again put a few drops of

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water into the right palm. While looking at the water chant the mantra:

o madhavaya nama
and sip the water from the base of the right palm. Clean your right hand (from having been touched by your lips) with a few drops of water from the acamana cup, throwing the water aside.

Offering Food to Ka
Keep a plate, a spoon, a tumbler and several small bowls solely for offering food to Ka. They should not have been previously used for eating by anyone else and should not be used for any other purpose. Stainless steel utensils are quite acceptable for home worship. If you have the means, silver, or silver-plated utensils are better. If it is available, banana leaf is considered the best.

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1. On the plate and in the tumbler and bowls, nicely arrange the food preparations for offering. Perform acamana and offer obeisances to your spiritual master. (Until you are formally accepted by an initiating spiritual master, you should offer obeisances to rla Prabhupada.) Set the offering plate on the altar, or on a small table before the altar. 2. With your right hand purify the bhoga (unoffered food) by lightly sprinkling it with water from an acamana cup while chanting the maha-mantra. 3. Sitting on an asana (sitting mat) reserved solely for worshiping purposes, before the altar, and while ringing a bell, recite three times the praama prayer(s) to your spiritual master, begging permission to assist him in his service to the Lord. Until formally accepted by an initiating spiritual master recite the following praama prayers to rla Prabhupada three times:

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nama o viu-padaya kaprehaya bh-tale rmate bhaktivedanta-svamin iti namine namaste sarasvate deve gaura-vapracarie nirviea-nyavad-pacatyadea-tarie (Translations and word meanings for these prayers are found in the beginning of this book.) Chant the following prayer three times to Lord Caitanya three times, requesting His mercy: namo maha-vadanyaya ka-premapradaya te kaya ka-caitanya-namne gaura-tvie nama Chant the following prayer three times, offering respects to Lord Ka:

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namo brahmaya-devaya gobrahmaa-hitaya ca jagad-dhitaya kaya govindaya namo nama 4. After offering the food to the Lord, wait at least five or ten minutes (according to the size of the offering) for Him to partake of the preparations. At this time you may chant the Hare Ka mantra and/or other Vaiava songs. 5. Clap your hands three times and remove the plate, praying that you have served the the Lord and His associates to Their full satisfaction. Then you should transfer the prasadam from the Lords eating utensils and wash them. The above procedure is a proper standard for home worship. Sometimes, such as when traveling, etc., the food offerings may simply be placed in front of some pictures and the prayers recited

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according to the circumstances. When there are no pictures available, or in awkward circumstances, one may recite the prayers and mentally remember the Lord and His associates in order to offer food. It is always better to follow the higher standard whenever possible though.

Offering rat
If someone sees the face of the Lord while arat is going on, he can be relieved of all sinful reactions coming from many, many thousands and millions of years past. He is even excused from the killing of a brahmaa or similar prohibited activities. Skanda Puraa There are basically two types of arat, the full arati and the dhpa arat. For a full arat the following items are offered: incense sticks

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(dhpa, agar-batt), a camphor lamp (for midday arat), a ghee lamp with an odd number of wicks (at least five), a conch with arghya (water), a handkerchief, flowers on a plate, a camara (yak-tail whisk), and a peacock fan (only in warm weather). For a dhpa arat the following items are offered: incense sticks, flowers on a plate, a camara, and a peacock fan (only in warm weather). For Tulas arat incense sticks, a ghee lamp with an odd number of wicks (at least one), and flowers on a plate are offered.

Required Paraphernalia

Make sure the following items are

present: For all arats: 1) a bell; 2) an acamana cup containing water and a

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spoon; 3) matches or a lighter, and (optionally) an oil or ghee lamp for lighting incense and arat lamps. In addition, for arats except for Tulas arat: 1) a conch (for blowing) with a waterfilled loa for purifying it; 2) a receptacle for catching the water from rinsing the conch. In addition, for full arats: 1) an incense holder with an odd number of incense sticks; 2) a ghee lamp with an odd number of wicks (at least five); 3) a conch for offering water, with a stand; 4) a container for the water which is to

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be offered (may be a sprinkler with the top removed); 5) a small throw-out container for the offered water; 6) a handkerchief; 7) fragrant flowers on a plate; 8) a camara (yak-tail whisk); 9) a peacock fan (only in warm weather). For dhpa-arats: 1) an incense holder with an odd nmber of sticks; 2) fragrant flowers on a plate; 3) a camara; 4) a peacock fan (only in warm weather). Preliminary Activities for rat

Perform acamana. Offer obeisances to your spiritual master, requesting to assist him in the worship.

130 You may now light an oil or ghee

lamp for lighting incense and arat lamp. Blow the conch three times and rinse it over the receptacle for that purpose. Wash your hands with water from the acamana cup. During the arat ceremony, devotees should perform krtana before the altar. If there is no one to chant, the pjar performing the arat may either sing or play a recording of a krtana.

Purifying the Items to be Offered Before offering each item of worship, purify both your right hand and the item by sprinkling them with water from the acamana cup. You can purify the item in either of two ways: 1) place a few drops of water in your right hand and then sprinkle it lightly over the item with a single motion of your hand, so that the water comes off your fingertips;

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or 2) take the spoon in your right hand and sprinkle water on the item directly from the spoon. Offering Procedure

While standing on an asana (See

page 95.) and ringing a bell, first present the lit incense to your spiritual master or to rla Prabhupada (See page 87, paragraph one.), and pray, My dear Guru Maharaja, and/or my dear rla Prabhupada, please allow me to assist you in the worship of the Lord and His associates.

rat paraphernalia should be offered gracefully, in a meditative mood. But do not be either to slow or too fast, and do not perform it in a showy manner, but as a humble servant of your spiritual master and the assembled Vaiavas. Stand to the left of the altar (as viewed from the temple room).

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Along with the worship of ones own spiritual master, devotees in ISKCON worship His Divine Grace A.C. Bhaktivedanta Swami Prabhupada as both the Foundercarya of ISKCON and the ikaguru for all devotees of ISKCON. One should honor him when performing arat by presenting the arat items to rla Prabhupada after presenting them to ones own spiritual master.

Then, with the consciousness that you are offering it on behalf of your spiritual master and rla Prabhupada, offer the incense with the full number of circles (listed below) to the main Deity. After offering the incense to the main Deity, offer it as prasada to the Lords associates in descending order, and to the guru-parampara senior to junior. (For example: Ka, Radhara, Caitanya Mahaprabhu, Lord Nsihadeva,

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Tulas Dev, Jagannatha, Bhaktivinoda, Gaurakiora, Bhaktisiddhanta, rla Prabhupada, ones initiating guru. This may vary according to the Deities or pictures on the altar.) This may be done with seven or three circles for each personality, depending on time allowance.

Then offer it (with one or three circles) to the assembled Vaiavas as the prasada of the Lord and His associates. Offer the remaining items in a similar way. When offering each item, say softly to each personality, Please accept this offering of [incense, lamps, etc.]. Offered items should not be mixed with unoffered items. You may place offered items back on the plate that was used to bring in the

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paraphernalia, provided no unoffered paraphernalia remains on it. How to Offer Each Item Offer all items, except the camara and fan, by moving them in clockwise circles while ringing a bell with your left hand (above waist level), fixing your attention on the Deities. Incense: Offer seven circles around the whole body of the worshipped person. (Incense, water in a conch, handkerchief and flowers can be offered with fewer circles if time is short. The main item of the arat ceremony is the lamp, for which astra gives specific numbers of circles. In general, the exact number of circles for offering a given item is not considered critical.) Lamp(s): Offer four circles to the lotus feet, two circles to the navel, and three circles to the persons face; then offer seven circles to the persons whole body.

135 Water in a conch: Offer three circles

to the persons head and seven circles to whole body. Then pour a small amount of the offered into the throw-out container before proceeding to offer the arghya to the next personality. Handkerchief: Offer seven times around the persons body. Flowers: Offer seven times around the persons body. Camara: Wave before the Lord and/or His associates a suitable number of times. Peacock Fan: Wave before the Lord and/or His associates a suitable number of times.

You may distribute the lamp(s), arghya water and flowers to the assembled devotees (generally in order of seniority) immediately after offering them. (Women who are having their monthly period should not touch the lamp.)

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Completing the rat

After completing the arat, blow the

conch three times as at the beginning of the arat. Chant the prema-dhvani mantras (page 36) if the krtana leader or another devotee present does not chant them. Then with joined palms offer praama prayers sofly to your spiritual master and Their Lordships. Remove the arat paraphernalia from the altar, clean the area and articles and offer daavatpraamas (prostrated obeisances). Please note: The preceding sections, Performing camana, Offering Food to Ka, and Offering rat, are based on the procedures described in Pacaratra-Pradpa compiled by the GBC Deity Worship Research Group and have been somewhat simplified for congregational practice. More elaborate procedures are also found in the above

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mentioned book which may be in use for the Deity worship in the temple.

Worshipping Tulas Dev

Tulas Dev is a pure devotee of Ka, and she should be treated with the same respect given to all of Kas pure devotees. Simply by worshipping her faithfully, a devotee can get himself free from all material miseries. In The Nectar of Devotion I have given two verses from the Skanda Puraa, one of which is, Tulas is auspicious in all respects. Simply by seeing, simply by touching, simply by remembering, simply by praying to, simply by bowing before, simply by hearing about or simply by sowing this tree, there is always auspiciousness. Anyone who comes in touch with the tulas tree in the above-mentioned ways lives eternally in the Vaikuha world.

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So from this verse we can understand how pure the service is which Tulas offers to r Ka. So we should also

endeavor to become the servant of Tulas Dev...Tulas Dev never goes back to Godhead; she is always with Godhead. She is a pure devotee and thus she has appeared on this planet to render service to Ka by being offered at His lotus feet in all temples throughout the world. Letter from rla Prabhupada to Radhavallabha Das All parts of Tulas Dev, her leaves, her flowers, her wood, her shade, and even the soil around her roots, are auspicious and worshipable. Because of this devotees of Ka wear necklaces of Tulas wood at all times, signifying their devotion to Lord Ka and also deriving great benefit for themselves. rmat Tulas Dev is an expansion of rimat Vnda Dev, the Vndavana gop in charge of arranging the details of Radha and Kas lla. By her mercy, Vnda

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Dev has appeared in this material world as the plant Tulas Dev, giving us a chance to serve her and to beg her to bestow upon us her greatest boon love of Ka and the privilege of devotional service to Him.

The Formal Worship of rmat Tulas Dev rla Prabhupada has outlined a formal worship program for Tulas Dev that is standard in all ISKCON temples. This same program may also be observed in the home. This worship begins with the offering of obeisances to Tulas and chanting the Tulas Praama Mantra (Page 20) three times. Then an arat is offered with incense sticks, a ghee lamp with an odd number of wicks (at least one), and fragrant flowers on a plate. During the arat the Tulas Krtana (Page 20) is sung. After the arat, Tulas is then circumambulated (at least three times) while the Tulas Pradakia Mantra

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(Page 23) and (otionally) Hare Ka is chanted. During or after the cicumambulation each devotee waters Tulas. She is again offered obeisances to with the chanting of her praama mantra three times. The English translation of the Tulas Krtana may be recited at the end if so desired.

Observing Ekada
In the Bhakti-rasamta-sindhu (The Nectar of Devotion) rla Rpa Gosvam mentions observing fasting on Ekada day as one of the basic priciples to be followed by Vaiavas. In the Brahma-vaivarta Puraa it is said that one who observes fasting on Ekada day is released from all kinds of sinful activities and advances in pious life. Ekada comes twice a month on the eleventh day of the moon, both waning and waxing. (Ekada means eleventh day.) The specific dates for Ekada are given on the Vaiava calendar. The devotees

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observe Ekada by fasting from grains (wheat, rice, maize, oats, barley etc.) and pulses (beans, peas and dal). In the Padma Puraa it is described that Papa-purua (sin personified) was given permission to take shelter of grains on Ekada. In the r Caitanyacaritamta (Adi 15.9) we read how Lord Caitanya established the principle of fasting on Ekada by falling at the feet of His mother and requesting her to give Him one thing in charity, My dear mother, please do not eat grains on Ekada day. One may use spices on Ekad, although mustard seeds should be avoided. (Many commercially ground spices are mixed with flour, so it is best to either use whole spices or grind your own for Ekada.) You should not use powdered asafoetida (hing), since it is compounded with wheat flour. Sesame seeds are also to be avoided, except on a-ila Ekada when they may be offered and eaten. (This Ekada appears about eleven days before the

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appearance day of Advaita carya, approximately in January.) There is also a specific time period on the morning after Ekada in which to break the fast by eating grains. The times for this period vary from city to city and can be obtained from your local temple. The basic principle is not just to fast, but to minimize the demands of the body and to engage our time in the service of the Lord by chanting or performing similar services. The best thing to do on fasting days is to remember the pastimes of Govinda and to hear and chant His holy names constantly.

Drinking Caraamta
(From The Nectar of Devotion)
Caraamta is obtained in the morning while the Lord is being bathed before dressing. Scented with perfumes and flowers, the water comes gliding down

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through his lotus feet and is collected and mixed with yoghurt. In this way this caraamta not only becomes very tastefully flavored, but also has tremendous spiritual value. As described in the Padma Puraa, even a person who has never been able to give in charity, who has never been able to perform a great sacrifice, who has never been able to study the Vedas, who has never been able to worship the Lordor, in other words, even one who has never done any pious activitieswill become eligible to enter into the kingdom of God if he simply drinks the caraamta which is kept in the temple. In the temple it is the custom that the caraamta be kept in a big pot. The devotees who come to visit and offer respect to the Deity take three drops of caraamta very submissively and feel themselves happy in transcendental bliss.

Circumambulating the Deities or Temple of Viu

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It is said in the Hari-bhakti-sudhodaya, A person who is circumambulating the Deity of Viu can counteract the circumambulation of repeated birth and death in this material world. The conditioned soul is circumambulating through repeated births and deaths on account of his material existence, and this can be counteracted simply by circumambulating the Deity in the temple. The Caturmasya ceremony is observed during the four months of the rainy season in India (approximately July, August, September and October), beginning from the month of ravaa. During these four months, saintly persons who are accustomed to travel from one place to another to propagate Ka consciousness remain at one place, usually a holy place of pilgrimage. During these times, there are certain special rules and regulations which are strictly followed. It is stated in the Skanda Puraa that during this period, if someone circumambulates the temple of Viu at least four times, it is

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understood that he has travelled all over the universe. By such circumambulation, one is understood to have seen all the holy places where the Ganges water is flowing, and by following the regulative principles of Caturmasya one can very quickly be raised to the platform of devotional service.

Everyday Life: The Four Regulative Principles

Anyone serious about progressing in Ka consciousness must try to avoid the following four sinful activities: 1. Eating meat, fish or eggs. These foods are saturated with the modes of passion and ignorance and therefore cannot be offered to the Lord. A person who eats these foods participates in a conspiracy of violence against helpless animals and thus stops his spiritual progress dead in its tracks. 2. Gambling. Gambling invariably puts one into anxiety and fuels greed, envy and anger.

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3. The use of intoxicants. Drugs, alcohol and tobacco, as well as any drinks or foods containing caffeine, cloud the mind, overstimulate the senses, and make it impossible to understand or follow the principles of bhakti-yoga. 4. Illicit sex. This is sex outside of marriage or sex in marriage for any purpose other than procreation. Sex for pleasure compels one to identify with the body and takes one far from Ka consciousness. The scriptures teach that sex is the most powerful force binding us to the material world. Anyone serious about advancing in Ka consciousness should minimize sex or eliminate it entirely.

Temple and Vaiava Etiquette

1. One should remove ones shoes before
entering the temple room. 2. One should wear clean attire and clean socks, and have clean feet when visiting the temple.

147 3. It is best not to wear leather (belts,

jackets, handbags, etc.) in the temple. 4. After passing stool, one should bathe using soap before coming before the Deities. 5. After eating one should rinse ones mouth and wash ones hands, and, if possible, ones feet before coming before the Deities. 6. One should offer obeisances with the left side to the Deities as well as to the spiritual master, and never with ones feet towards the Deities or the spiritual master. 7. One should not be intoxicated when coming to the temple. 8. One should not cause a disturbance by arguing, raising ones voice, or passing air in the temple room. 9. One should avoid speaking unnecessarily about nondevotionl topics before the Deities. 10. One should not step over or touch ones feet to sacred paraphernalia such as prasadam, scriptures, sacred pictures, devotees, etc.

148 11. One should not take sacred things

such as chanting beads, sacred pictures (including those on T-shirts), scripture, hari-nama cadars, prasadam, etc. into the toilet. 12. One should not allow sacred things, such as those mentioned above, to touch the floor. 13. One should be very respectful to other devotees. 14. One should bring some gift for the Deities, such as fruit, flowers, money, etc. For further guidance in these matters one can read The Nectar of Devotion, chapters six and eight.

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Sanskrit and Bengali Pronunciation Guide

The system of tranliteration used in this book conforms to a system that scholars have accepted to indicate the pronunciation of each sound in Sanskrit, Bengali and other Indian languages. The short vowel a is pronounced like the a in organ, long like the a in far. In Bengali a is sometimes pronounced like o. Also in Bengali, final a is usually silent. Short i is pronounced as in pin, long as in pique, short u as in pull, and long as in rule. The vowel is pronounced like the ri in rim, e like the ey in they, o like the o in go, ai like the ai in aisle, and au like the ow in how. The anusvara () is pronounced like the n in the French word bon. Visarga () is pronounced as a final h sound. At the end of a couplet, a is pronounced aha, i is pronounced ihi, u is pronounced uhu, e is pronounced ehi, and o is pronounced ohu. The gutteral consonantsk, kh, g, gh, and are pronounced from the

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throat in much the same way as in English. K is pronounced as in kite, kh as in Eckhart, g as in give, gh as in dighard, and as in sing. The palatal consonantsc, ch, j, jh, and are pronounced with the tongue touching the firm ridge behind the teeth. C is pronounced as in chair, ch as in staunch-heart, j as in joy, jh as in hedgehog, and as in canyon. The combination j is an exception and is pronounced as gy (with a hard g). For example jna is pronounced gyna. The cerebral consonants, h, , h, and are pronounced with the tip of the tongue turned up and drawn back against the dome of the palate. is pronounced as in tub, h as in lighheart, as in dove, h as in red-hot, and as in nut. The dental consonants t, th, d, dh, and nare pronounced in the same manner as the cerebrals, but with the forepart of the tongue against the teeth. The labial consonantsp, ph, b, bh, and mare pronounced with the lips. P is pronounced as in pine, ph as in

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uphill, b as in bird, bh as in rub-hard, and m as in mother. In Bengali ph is pronounced like f. The semivowelsy, r, l, and vare pronounced as in yes, run, light, and vine respectively. When v immediately follows a consonant it is pronounced like a w. For example svm is pronounced swm, a va is pronounced a wa, dvra is pronounced dwra. In Bengali y is often pronounced like the j in jaw. The sibilants and are pronounced as the sh in shine, s as in sun. In Bengali s is often also pronounced like sh. The letter h is pronounced as in home. These notes serve as guidelines for pronunciation, but, as with all languages, it is best to learn pronunciation by listening to an educated speaker of the respective language.