r r Guru'Gaurgau Jayata

The Light Which Illuminates the

Process of Deity Worship

Gauya Vednta Publications

Other titles by rla Bhaktivednta Nryaa Gosvm Mahrja:

Bhakti'rasyana
Dmodara'll'mdhur
Five Essential Essays
Gaura'v Pracrie
Going Beyond Vaikuha
Gop'gta
Jaiva'dharma
Moon'beam of Astonishment
Pinnacle of Devotion
Prema'Sampua
Ray of Hope
Rays of the Harmonist (periodical)
Secret Truths of the Bhgavatam
Secrets of the Undiscovered Self
Shower of Love
rla Bhakti Prajna Keava Gosvm
r Bhakti'rasmta'sindhu'bindu
r Mana'ik

r Bhakti'tattva'viveka
r Bhajana'rahasya
r Brahma'sahit
r Dmodarakam
r Gauya Gti'guccha
r Harinma Mah'mantra
r Prabandhval
r iktaka
r Upademta
r Vraja'maala Parikram
rmad'Bhagavad'gt
The Essence of All Advice
The Nectar of Govinda'll
The Origin of Ratha'ytr
Vaiavism vs. Sahajiyism
Veu'gta
Way of Love

www.purebhakti.com

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harikatha@harikatha.com
www.bhaktistore.com
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2009 Gaudiya Vedanta Publications all rights reserved.
ISBN 978J1J935428J12J1
Original Bengali version: rla Bhaktivednta Vmana Gosvm Mahrja
Hindi translation: rla Bhaktivednta Nryaa Gosvm Mahrja
First edition English translation: AmalaJka dsa and PremaJvilsa dsa
First edition editors: GauraJpriya ds and Majar ds
Revised translation: rpad B.V. Dmodara Mahrja
Editor: Giridhr dsa
Editorial advisor: rpad B.V. Vaikhanasa Mahrja
Layout: Jnak ds
Proofreading: ymar ds, Kundalat ds, Damayant ds
Other assistance: rpad B.V. Mdhava Mahrja, rpad B.V. Bhgavata
Mahrja, PremaJrasa dsa, rnidhiJsyma dsa, Anita ds

Contents
Foreword for the English edition ...................................................1
Introduction by rla B.V. Vmana Gosvm Mahrja..............3
Magalcaraam (auspicious invocation) .................................. 10

Chapter One
The Deity and the Process of Worship
r arc and arcana. .........................................................................23
The five limbs of arcana (pacgaJarcana)................................29

Chapter Two
Activities Performed During the Early
Morning Period (Nitya'Ktya)
BrhmaJmuhrta............................................................................. 31
Brushing the teeth ........................................................................... 33
Bathing .............................................................................................. 33
Tying the ikh ................................................................................ 34
Putting on ones cloth ..................................................................... 35
Applying tilaka ................................................................................ 35
camana ........................................................................................... 38
Chanting mantras given by the guru (sandhyJupsan)......... 41
Awakening the Lord ....................................................................... 42
Washing the mouth......................................................................... 44
Cleaning procedures (nirmlypasraa) ................................... 46
Procedure of magalaJrati ........................................................... 46
Offering foodstuffs after magalaJrati (blyaJbhoga) ............. 48
Cleaning the temple ........................................................................ 51
Picking flowers and tulas leaves ................................................. 51
Special considerations for tulas ................................................... 52

Tulas pramaJmantra .................................................................. 53

Tulas bathingJmantra .................................................................... 53
Tulas leaf pickingJmantra ............................................................. 54
Tulas mantra for begging forgiveness ........................................ 54

Chapter Three
Forenoon Duties (Prvhna'ktya)
Sanctifying the sitting mat (sanaJuddhi) ................................. 55
Establishing the various paraphernalia for arcana..................... 56
Establishing water in the pacaJptra .......................................... 58
Establishing the conchshell............................................................ 58
Prayers to the conchshell (akhaJstuti) ...................................... 60
The glories of the conchshell (akhaJmhtmya) ......................61
Establishing the bell ........................................................................ 62
Glories of the bell (ghaaJuddhiJmantra)................................. 62
Offering incense (dhpaJdnaJmantra) ....................................... 63
Offering ghee lamp (dpaJdnaJmantra) ..................................... 63
Offering water for foot bathing (pdya) ...................................... 63
Offering special sanctified water (arghya) .................................. 64
Offering foodstuffs (madhuparka) ............................................... 64
Offering water for mouth rinsing (camanya)........................... 65
Offering five nectarean ingredients (pacmta) ....................... 65
Mantras to sanctify the pacmta (pacmtaJodhana
mantra).............................................................................................. 66
Mantras to be chanted while bathing with pacmta .............. 66
Scent (gandha) ................................................................................. 67
The articles to be offered ................................................................ 67
Purification of oneself (bhtaJuddhi) ......................................... 68
Meditation of oneself (tmaJdhynaJmantra) ............................. 69

Chapter Four
r Guru'pj
Obeisances unto r GuruJvarga ...................................................71
Mantra to meditate on rJGurudeva ...........................................72

Arcana of rJGurudeva .................................................................72

Prayers to rJGurudeva .................................................................75
Obeisances unto rJGurudeva .....................................................76
VaiavaJprama ...........................................................................77
MahJmantra ...................................................................................77

Chapter Five
r Gaurga'pj
Meditation on r NavadvpaJdhma........................................... 79
r GauraJdhynaJmantra .............................................................. 80
Offering praise (jayaJdna) ............................................................ 80
Arcana of r Gaurga .................................................................. 80
Prayers (stuti) ................................................................................... 83
Obeisances (prama) .................................................................... 85
PacaJtattva...................................................................................... 86
MahJmantra ................................................................................... 86

Chapter Six
Arcana of r r Rdh'Ka
Meditation on r VndvanaJdhma ..........................................87
Meditation on r r RdhJKa ..............................................88
Performing arcana of r r RdhJKa ..................................89
Obeisances (prama) ....................................................................92
Five verses to the Divine Couple (padyaJpacaka) ....................93
Five verses describing ones pitiful state (vijaptiJ
pacaka) ...........................................................................................95
Worship of Sr Kas paraphernalia (upgaJpj) ................96

Chapter Seven
r Tulas'pj
Prayers...............................................................................................99
Mantras for bathing (snnaJmantra) ............................................99
Mantras for offering special sanctified water (arghyaJ
mantra)............................................................................................100

Mantras for worshiping (pjJmantra) ......................................100

Obeisances (prama) ..................................................................100
Prayers (stuti) .................................................................................101
Mantras for honouring caramta ............................................101

Chapter Eight
Worshiping Other Deities
Root Mantras (mlaJmantras) ......................................................103
r VarhaJdeva arcana ..................................................................103
r Nitynanda arcana ...................................................................104
Worshiping r Gaurga and Nitynanda together ................105
Worshiping r Gaurga and r RdhJKa together........106
r Girirja Govardhana arcana....................................................106
r lagrmaJil arcana .............................................................107
Rules for the worship of the Lord by the PuruaJsktaJ
mantra ..............................................................................................108
Prayers for begging forgiveness for offenses (apardhaJ
kampanaJmantra) ....................................................................... 114

Chapter Nine

Noontime Offering and rati (Madhyhna'bhoga)

Procedure.........................................................................................117
BhogaJrati krtana ........................................................................ 118
Putting r Bhagavn to rest (ayana of r Bhagavn) .............122
Afternoon duties (aparhnaJktya) .............................................123
Evening duties (syaJktya).......................................................123
Nighttime duties (rtriJktya) ......................................................124

Chapter Ten
Special Instructions to be Followed
Length of the mark of tilaka (rdhvaJpura) ..........................126
Procedure for paying obeisances (pramaJvidhi) ...................126
Offenses (apardha) .......................................................................127
Offenses towards the service of the Deity (sevJapardha).....127

Offenses to the holy name (nmaJapardha) .............................130

Offenses to the holy dhma (dhmaJapardha) ........................131

Chapter Eleven
rat Songs and Other Prayers
Glories of MahJprasda (r mahJprasdaJmhtmya) ........133
r GurudevaJrati .........................................................................136
rla PrabhupdaJrati...................................................................137
r GauraJGovinda MagalaJrati ...............................................140
r Gaurasundara sandhyJrati ..................................................142
r YugalaJrati ...............................................................................145
r TulasJrati ................................................................................146
Taking vows (sakalpa).................................................................148
Names to be used during the sakalpa.......................................152
Auspicious Invocation (svastiJvcana) .......................................157
Auspicious Invocation (magalaJvcana) ..................................160
r KaJstotram ...........................................................................163

Addendum
The Upadeval of r rmad Bhakti Prajna Keava
Gosvm Mahrja .........................................................................167
The Upadeval of rla Bhaktisiddhnta Sarasvat
Gosvm Prabhupda ....................................................................168

Glossary ................................................................173
Index of Quotes ...................................................223

Foreword
For the English Edition
The title of this book, Arcana'dpik, means the lamp
that illuminates arcana. The term arcana signifies honor or
worship. It is one of the nine processes of devotional service,
and refers to worshiping the Deity form of the Lord. Arcana'
dpik teaches us exactly how this service is performed and
how to please the Lord through this process of worship. By the
mercy of r Caitanya Mahprabhu, the Six Gosvms and other
contemporary followers of rman Mahprabhu, and more
recently, rla A.C. Bhaktivednta Svm Mahrja, the process
of Deity worship, which is the authentic method of approaching
r Bhagavn, has been successfully introduced to the entire
world. Arcana'dpik was originally presented in Bengali by rla
Bhaktivednta Vmana Gosvm Mahrja and then translated
into Hindi by rla Bhaktivednta Nryaa Gosvm Mahrja.
Those versions were written for a readership already familiar
with some of the methods and procedures of arcana. In this
translation, the English edition, we have included supplementary
explanations for the understanding of those who are unfamiliar
with the Vedic culture and the traditional methodology used in
the process of arcana. Additionally, because the Vedic system is
orthodox and may appear extremely rigid from the perspective
of people of other backgrounds, as far as possible we have tried
to organize and simplify the procedures while preserving the
original method.
Here, we must include a word of caution. Although Arcana'
dpik teaches the process of worshiping the Deity, arcana cannot

be practiced by merely following this book. In order to practice

arcana in its pure form, in such a way that it awakens bhakti, one
needs to be initiated by a bona fide spiritual master. It is by the
grace of such a pure devotee that a person in the conditioned
state is able to obtain the qualification to worship the Deity of
the Lord.
It is a privilege to be admitted into the circle of those
who have established a relationship with r Bhagavn and who
daily offer their worship to Him. This process of arcana is a
prescribed method to easily develop prema'bhakti, the innate
propensity of the jva to love God. By engaging in this process
under the inspiration and guidance of r'guru, there is a gradual
awakening of affection in the heart for ones worshipable object,
and the blossoming of hope to attain uddha'bhakti, unalloyed
devotion to Ka.
Those new to the process of Deity worship may find this
book somewhat challenging. There are many details to the
worship and new words that could be intimidating at first
glance. We recommend that you read the book through once and
get an overview of the entire system. To make the book more
user friendly, we have added our footnotes for further clarity,
and there is a glossary to help you learn the different terms.
We have also included separate, laminated reference
cards in the back of the book. These cards will help by
giving you stepJbyJstep procedures for different aspects
of the worship without having to constantly refer to
the book. As you begin to perform the worship regularly, most
of the procedures will quickly become second nature to you.
We pray that this edition of Arcana'dpik meets the standard of
worship shown in the original Hindi edition and is accessible for
the English speaking devotees who use it.

The Editors
2

Introduction
It is enjoined in the stras, sampradya'vihn ye mantrs
te viphal mat Mantras which are not received from a guru'
parampar, or bona fide disciplic succession, yield no result.
The chanting of such inauthentic mantras does not lead to
perfection. Therefore, r Bhagavn, the Supreme Personality of
Godhead, the embodiment of all auspiciousness, has displayed
unlimited compassion towards the jvas of KaliJyuga by
introducing the topmost process of sdhana'bhajana. In this age
of Kali, our sole object of consideration for the benefit of the
r Gauya Vaiava community in the line of Madhvcrya
is the process of worship, especially the rules and regulations
recommended by the original Supreme Personality of Godhead
r Caitanya Mahprabhu, the saviour of the fallen souls.
These teachings of rman Mahprabhu have been presented
to us in the form of authorized stras through the medium of
rla Rpa Gosvm, Santana Gosvm, Jva Gosvm, GoplaJ
bhaa Gosvm and other Vaiava cryas.
r Bhagavn Himself is the only worshipable object of the
Vaiavas. Only those who are initiated into the viu'mantras,
in other words, who have received viu'dk, and who engage
in the worship of Viu are Vaiavas. Therefore, the acceptance
of viu'dk and the consequent engagement in the worship of
Viu is the primary symptom of Vaiavism. It is imperative
for an initiated person to embrace and relish the prescribed
conduct and obligatory duties of the Vaiavas, which have been
presented upon the merciful order of r Caitanya Mahprabhu
by the Vaiava cryas in the form of fresh butter churned
from the astraJocean. It is mentioned in various astras that all
3

people from the four varas and ramas have the right to become
Vaiavas by accepting the viu'mantras and then engaging in
the worship of Viu. All the fruitive endeavors of an uninitiated
person are meaningless.
Due to not having received viu'dk, such a person has
not established a relationship with r Bhagavn and therefore
cannot be acknowledged as a bona fide Vaiava. Only when
sambandha'jna, or knowledge of ones relationship with
the Lord, awakens after undergoing the regulative principle
of initiation (dk'saskra) and receiving the viu'mantras
in accordance with the stric injunctions is one genuinely
established as a true Vaiava. The chanting of the mah'
mantra does not depend upon any rule or regulation related to
the formal acceptance of initiation. If we can attain perfection
simply by chanting the names of r Bhagavn, what, then, is
the need of accepting formal initiation? Many people have the
misconception that there is no need.
The process of dk awakens in the heart of the jva as a
particular relationship with r Bhagavn. By the influence of that
relationship, ignorance of ones constitutional identity (avidy)
and other unwanted habits and thoughts (anarthas) vanish in
sequence. Without undergoing upanayana, the purificatory
procedure (saskra) of receiving a sacred thread, the son of a
brhmaa does not possess the eligibility to study the Vedas. It is
only after receiving this reformatory process of accepting dk
initiation (upanayana) that he obtains the necessary eligibility.
Similarly, an uninitiated person does not possess the necessary
qualification to perform the worship of r Bhagavn. Only after
accepting dk does he obtain the eligibility. Transcendental
knowledge awakens in ones heart by the effect of receiving dk,
and he truly becomes a human being. Dk'saskra enlightens
one in transcendental knowledge (dvya'jnam) and destroys
ones accumulation of unlimited sins (ppa'sak). Therefore,
those who know the truth call this process dk. As a chemical
reaction turns bronze into gold, by receiving dk a person
4

attains the status of being twiceJborn. Hence, it is imperative to

accept initiation and thus establish a particular relationship with
r Bhagavn. By destroying the sins and sufferings of a weakJ
hearted jva and by purifying and enlightening him, the process
of dk first elevates him to the material mode of goodness
(sattva'gua) and ultimately establishes him in the stage of
transcendence.
Guru'pdrayas tasmt ka'dkdi ikaam it is ones
foremost duty to take shelter of the lotus feet of a sad'guru, who
is thoroughly established in a bona fide disciplic succession, and
then accept initiation from him. The guru is nonJdifferent from a
manifestation of r Hari. Bhagavn r Hari Himself is the guru
of all jvas. If the guru is pleased with someone, r Bhagavn
will also be pleased with that person. If Bhagavn is displeased
with someone, he can still be protected by a sad'guru, but if
the guru is displeased with someone, then even r Bhagavn
cannot protect him. Guru'kp, or the mercy of the guru, is the
exclusive hope for a person who has taken shelter of him. Gurus
can be classified into three categories: ravaa'guru, dk'guru,
and ik'guru. r guru, the worshipable Deity (Bhagavn), and
the mantra serve the same purpose. One who considers them to
be separate will not attain perfection. Hence, by understanding
guru'tattva in truth and thus accepting shelter of the gurus lotus
feet as recommended in the stras, one is sure to be liberated
from the bondage of material existence. By taking shelter of
the lotus feet of a sad'guru, a jva can achieve the topmost goal
(parama'pururtha).
Those who have taken shelter of the lotus feet of a sad'guru
and received dk from him realise that r Bhagavn is the
Supreme Lord and everyones worshipable Deity. Amongst the
sixtyJfour limbs of bhakti, the nineJfold limbs of devotion (navadh'
bhakti) and the fiveJfold limbs of devotion (pacga'bhakti),
devotion constantly accompanied by the performance of krtana
(krtankhy'bhakti) is described as being the topmost. Yadyapy
any'bhakti kalau kartavy, tad krtankhy bhakti'samyogenaiva
5

 this statement shows the supremacy of krtankhy'bhakti in the

age of Kali. Still, in order to remove the weakness of heart and
mundane conceptions of a kaniha'adhikr, or neophyte devotee,
who is initiated into the viu'mantra, arcana is specifically
required. Therefore, for the convenience and benefit of devotees
engaged in arcana, this Arcana'dpik is being published.
It considers the distinctions and special characteristics of the
births known as aukra (birth from semen), svitrya (receiving
the sacred thread from a brhmaa) and daikya (initiation into
the viu'mantras by a bona fide guru). It also establishes through
stric evidence and reasoning that only those who are initiated
into the viu'mantras have the eligibility to perform arcana of
Bhagavn and that their arcana becomes complete and perfect
only when accompanied by the performance of krtana of the
mah'mantra.
A jva can never achieve liberation from the entanglement
of the material energy if he disregards the loving devotional
service of Bhagavn. Therefore, the process for performing
arcana of r Bhagavn has been established on the basis of r
Nrada'pacartra and other Smtis. The rmad'Bhgavatam
recommends that after receiving the viu'mantras from a sad'
guru and learning the procedure of arcana from him, one should
worship his favourite Deity of Bhagavn r Hari.
The consciousness of the conditioned soul is very flickering
and similar to that of an ignorant child. Only by the mercy of
the crya does he develop a reverential attitude towards the
transcendental Deity and become fortunate to receive instruction
on the worship of r Viu, who is nonJdual, or one without a
second (advaya). Those who are adverse to service to r Hari
disregard the path of arcana and instead engage in the activities
of karma and the cultivation of jna. On the other hand, those
who perform arcana according to the rules of pcartrika know
bhakti'yoga to be the topmost. Impurity exists in any endeavour
devoid of the worship of r Bhagavn. In the absence of a
proper relationship with Bhagavn, one tends to worship many
6

demigods. In such consciousness, one cannot properly perform

the arcana of r Hari. Those attached to household life have
envious natures and agitated minds. Due to this, they become
entangled in various types of imaginary paths and disrespect the
arcana process. When the jva becomes free from the influence of
his material ego and accepts his eternal occupation of servitude,
then his worshipable r Bhagavn manifests before him in the
form of a Deity to accept his service. Yena janma'atai prva
vsudeva samarcita, tan'mukhe hari'nmni sad tihanti bhrata.
The exalted devotees of r Bhagavn have commented on this
verse as follows: To achieve the eligibility to genuinely enter
nma'bhajana, the jva must first be elevated from the kaniha'
adhikr stage to the madhyama'adhikr stage by rendering
service to the Deity form of Bhagavn (arcvatra). The process
of Deity worship has been mentioned in both the Pacartra and
the Bhgavatam. Therefore, the Supreme Personality of Godhead
r Caitanya Mahprabhu has said:
ka'mantra haite habe sasra'mocana
ka'nma haite pbe kera caraa
r Caitanya'caritmta (di'll 7.73)
One can obtain freedom from material existence simply by
chanting the ka'mantra. Indeed, by chanting ka'nma
one obtains Kas lotus feet.

As long as a devotee remains a kaniha'adhikr, he

cannot realise the supramundane or transcendental position
of Bhagavns eternal devotees. By faithfully worshiping the
Deity of Vsudeva [r Ka] with the help of various items,
he gradually realises the intrinsic nature of the transcendental
name and mantra, which consequently diminishes his mundane
conceptions. Apart from the arc'vigraha, the Deity of Bhagavn,
the jva maintains an intense enjoying tendency towards all
other perceivable objects. Therefore, in order to enhance his
7

reverential attitude towards r Bhagavn, the neophyte devotee

is recommended to perform all of his endeavours for Bhagavns
pleasure while simultaneously completely renouncing other
activities. While performing arcana, one must focus his attention
on the arc'vigraha and the process of arcana itself. By advancing
in the process of arcana, one enters into the realm of bhajana
(spontaneous devotional meditation). Although the process of
arcana is not the priority in bhajana, still, bhajana is not opposed
to the reverential service attitude required for arcana. In fact, the
arc'vigraha is a special incarnation of Bhagavn. Bhagavns
incarnations appear in this world at certain times, but both the
Supersoul and the arc'vigraha can be realised at all times by the
process of loving devotional service. There is a basic difference
between arcana and bhajana. While arcana is an activity performed
with a reverential attitude, bhajana may appear to transgress
such a reverential path. Still, by taking complete shelter of the
chanting of hari'nma, bhajana is in itself a complete process of
exclusive devotional service to Bhagavn.
By performing arcana of Bhagavn, one soon feels immense
pleasure within oneself, which is the cause of all varieties of
perfections and auspiciousness. Without performing arcana, it is
not possible for a person attached to material enjoyment to break
free from bad association and so forth. r Bhagavn Himself
instructs us on the process of His arcana through the guidelines
given in the astras. Moreover, great sages like Brahm, iva,
Nrada, Vysa, and others have recommended this process as the
most beneficial for the supreme welfare of all individuals situated
within the varrama system, including women and dras.
Arcana is classified under three categories vaidika, or that
which is prescribed in Vedas, the tntrika, or that which is taught
in the Tantras, and mira, or mixed. The altar or sacrificial arena,
fire, the sun, water, and the heart are either places of arcana or
objects of arcana. The Deity can be of eight kinds: carved from
stone, carved from wood, made of clay, paint, sand, jewels, gold
or other alloys, or mentally conceived. Furthermore, the Deity
8

can also be either moveable or stationary. Bathing the Deity

with mantras, worshipping the Deity at the different sandhys
(intervals), cleansing the Deity, changing the Deitys clothes and
decorating the Deity with ornaments, sprinkling purified water
on the different instruments and ingredients employed in arcana,
offering pdya (ingredients used for bathing the Deitys feet),
arghya'camanya (ingredients used for washing the mouth),
incense, scents, a lamp, flowers, food, worshipping the Deitys
eternal devotees in the guru'parampar, chanting the mla'mantra,
the recitation of hymns, offering prostrated obeisances, reciting
prayers and honouring the garlands, candana (sandalwood
paste), flowers, and other items offered to the Deity are limbs of
arcana. Constructing a temple for the proper installation of the
Deity, organizing processions, and observing festivals related to
the Deity are also integral limbs of arcana. Thus, by performing
arcana unto r Hari with singleJminded pure devotion (bhakti'
yoga), one attains loving devotional service to His lotus feet.
Being a special avatra of Bhagavn, the Deity captivates the
faith of the arcaka, the devotee who performs arcana, and bestows
auspiciousness upon him. Those who consider the arc'vigraha
to be composed of certain structural ingredients and maintain
an enjoying mentality towards Him have no faith in Bhagavn
r Viu. If anyone considers Bhagavn to be an object of his
enjoyment and pretentiously engages in arcana, then certainly
he possesses either very weak faith or no faith at all. With great
faith one should perform the worship of the Deity of Bhagavn
with sixteen varieties of paraphernalia. Sincere household
devotees should worship r Bhagavn with the best ingredients.
The uttama'adhikrs or prem'bhaktas, those who have developed
great love for Bhagavn, are beyond the rules and regulations of
varrama. Being immersed in their mood of intense devotion,
they perform worship endowed with ecstatic emotions (bhva'
sev), with easily attainable ingredients. On the other hand,
wealthy householdJdevotees should worship the Deity with
the best ingredients and observe various devotional festivals
9

according to their capacity. Behaving in a miserly fashion in this

regard makes one wicked, and consequently his serviceJattitude
begins to deteriorate.
It is stated in the r Hari'bhakti'vilsa:
ktynyetni tu pryo ghi dhanni satm
likhitni na tu tyakta'parigraha'mahtmanm
Mentioned herein are obligatory duties concerning the
process of arcana which are recommended for wealthy,
virtuous householders. They do not pertain to fully
renounced sages.

Lastly, I would like to submit that although I am completely

unworthy, I am being presented as the editor of this volume,
but in fact the Hindi edition of this volume published by r
Gauya Vednta Samiti has been released only by the exclusive
persistence and serviceJattitude of my godbrother, Pjyapda
Tridai Svm rmad Bhaktivednta Nryaa Gosvm
Mahrja. For proofreading and various other associated
activities the services of Tridai Svm rmad Bhaktivednta
Padmanbha Mahrja, rman ubhnanda Brahmacr,
rman NavnaJka Brahmacr, and other devotees are highly
appreciated. There may be some printing mistakes in this book,
due to its being published in a short period of time. We shall feel
blessed if the honorable Vaiavas study the contents with the
sole purpose of grasping the essence.

Foundation day of r Gauya Vednta Samiti

Akaya Tty, 18 Madhusdana, 500 Gaurbda, 28 Vaikha,
1908 Bhratybda, 12th May 1986.
r Guru'vaiava'dsnudsa
(Tridai'bhiku) r Bhaktivednta Vmana
10

.
M a n g a l a- c a r a n. a m
vande ha r'guro r'yuta'pada'kamala r'gurn vaiav ca
r'rpa sgrajta saha'gaa'raghunthnvita ta sa'jvam
sdvaita svadhta parijana'sahita ka'caitanya'deva
r'rdh'ka'pdn saha'gaa'lalit'r'vikhnvit ca
I offer prama unto the lotus feet of r'gurudeva.
This includes the dk'guru, the bhajana'ik'guru, the
superlative succession of gurus, meaning the succession
predominated by r Madhvcrya and r Mdhavendra
Pur, and the Vaiavas of all four yugas, to r Rpa
Gosvm, his elder brother r Santana Gosvm, r
Raghuntha dsa Gosvm, r Jva Gosvm, and their
associates, to r Advaita Acrya, r Nitynanda Prabhu,
r Caitanya Mahprabhu, and all of His associates, and to
r Rdh and Ka, accompanied by all of Their sakhs
and majars, headed by r Lalit and Vikh.

r Guru prama
o ajna'timirndhasya jnjana'alkay
cakur unmlita yena tasmai r'gurave nama
I offer my most humble daavat'prama unto r guru who
has opened my eyes, which were blinded by the darkness
of ignorance, with the torchlight of knowledge.

nama o viupdya rdhikyai priytmane

r'rmad'bhaktivednta'nryaa iti nmine (1)

11

I offer prama to o viupda aottara'ata r rmad

Bhaktivednta Nryaa Gosvm Mahrja, who is very
dear to rmat Rdhik.

r'ka'll'kathane sudakam audrya'mdhurya'guai ca yuktam

vara vareya purua mahnta nryaa tv iras nammi (2)
rla Nryaa Gosvm Mahrja is expert in describing
ka'll. He is endowed with the qualities of magnanimity
and sweetness, and he is the best of the great souls. Because
he is always relishing Kas sweetness, he is able to freely
distribute that sweetness to others. I bow down and place
my head at his lotus feet.

tridain bhakta'iromai ca r'ka'padbja'dhtaika'hdi

caitanya'llmta'sra'sra nrya tv satata prapadye (3)
Trida'sannys rla Nryaa Gosvm Mahrja, the
crownJjewel of devotees, always keeps in his heart the lotus
feet of Rdh and Ka, especially when Ka serves
rmat Rdhik. He deeply meditates on r Caitanya
Mahprabhu and the internal reasons for His descent.
I bow down to the lotus feet of rla Nryaa Gosvm
Mahrja, who possesses innumerable transcendental
qualities.

rla Bhakti Prajna Keava

Gosvm Mahrja prama
nama o viupdya crya'siha'rpie
r'rmad'bhakti prajna keava iti nmine (1)
atimartya'caritrya svritn ca pline
jva'dukhe sadrttya r'nma'prema'dyine (2)
I offer prama to the lionJlike crya, jagad'guru o
viupda aottara'ata r rmad Bhakti Prajna Keava

12

Gosvm Mahrja, who is a thoroughly transcendental

personality, who nurtures with great affection those who
have taken shelter of him, who is always sad to see the
sufferings of souls inimical to Ka, and who bestows love
for the holy name.

rla Bhaktivednta Swami

Mahrja vandan
nama o viu'pdya ka'prehya bhtale
rmate bhaktivednta'svmin iti nmine (1)
I offer prama unto o viupda r rmad Bhaktivednta
Swami Mahrja, who is very dear to Ka, having taken
shelter at His lotus feet.

namas te srasvate deve gaura'v'pracrie

nirviea'nyavdi'pctya'dea'trie (2)
Our respectful obeisances unto you, O servant of Sarasvat
Gosvm. You are kindly preaching the message of
Gaurasundara and delivering the Western countries which
are filled with impersonalism and voidism.

rla Bhaktisiddhnta Sarasvat

Gosvm Prabhupda vandan
nama o viupdya ka'prehya bhtale
rmate bhaktisiddhnta'sarasvatti nmine (1)
r'vrabhnav'dev'dayitya kpbdhaye
ka'sambandha'vijna'dyine prabhave nama (2)
I offer prama time and again unto the master who bestows
the science of Ka, who is very dear to Ka, who is the
recipient of r VrabhnavJdev Rdhiks mercy, who is

13

an ocean of mercy, and who appeared on this Earth as o

viupda r rmad Bhaktisiddhnta Sarasvat Gosvm
Prabhupda.

mdhuryojjvala'premhya'r'rpnuga'bhaktida'
r'gaura'karu'akti'vigrahya namo stu te (3)
I offer prama unto he who is the embodiment of that
rpnuga'bhakti which is radiant with the conjugal love
of r RdhJKa, and who is the personification of r
Gaurga Mahprabhus mercy potency.

namas te gaura'v'r'mrtaye dna'trie

rpnuga'viruddh pasiddhnta'dhvnta'hrie (4)
I offer prama unto he who is the embodiment of
Mahprabhus teachings, who is the deliverer of the fallen,
and who is the annihilator of the darkness arising from
misconceptions which are opposed to the philosophy
enunciated by rla Rpa Gosvm.

rla Gaurakiora dsa Bbj

Mahrja vandan
namo gaura'kiorya skd'vairgya mrttaye
vipralambha'rasmbhode! pdmbujya te nama
I offer prama unto the lotus feet of rla Gaurakiora dsa
Bbj Mahrja, who is renunciation personified and an
ocean of vipralambha'rasa.

rla Bhaktivinoda hkura vandan

namo bhaktivinodya sac'cid'nanda'nmine
gaura'akti'svarpya rpnuga'varya te

14

I offer prama unto Saccidnanda r Bhaktivinoda, who

is the foremost of rpnuga devotees and the embodiment
of r Caitanya Mahprabhus akti.

rla Jaganntha dsa Bbj

Mahrja vandan
gaurvirbhva'bhmes tva nirde sajjana'priya
vaiava'srvabhauma'r'jagannthya te nama
I offer prama unto VaiavaJsrvabhauma r Jaganntha
dsa Bbj Mahrja, who indicated the precise location
of r Gaurasundaras appearance, and who is dear to all
saintly persons.

r Vaiava vandan
vch'kalpa'tarubhya ca kp'sindhubhya eva ca
patitn pvanebhyo vaiavebhyo namo nama
I offer prama to the Vaiavas, who, just like desire
trees, can fulfil the desires of everyone and who are full of
compassion for conditioned souls.

r Nitynanda prama
sakaraa kraa'toya'y
garbhoda'y ca payobdhi'y
ea ca yasya'kal sa nity'
nandkhya'rma araa mamstu
Sakaraa, ea Nga, and the Vius who lie on the
Kraa Ocean, Garbha Ocean, and Kra Ocean are the
plenary portions and portions of the plenary portions of
r Nitynanda Rma. May He give me shelter.

15

r Gaurga prama
namo mah'vadnyya ka'prema'pradya te
kya ka'caitanya'nmne gaura'tvie nama
I offer prama unto r Caitanya Mahprabhu, who is
Ka Himself. He has assumed the golden hue of rmat
Rdhik and is munificently distributing kaJprema.

r Ka prama
he ka! karu'sindho! dna'bandho! jagat'pate!
gopea! gopik'knta! rdh'knta! namo stu te
I offer prama unto r Ka, who is an ocean of mercy,
the friend of the distressed, and the source of creation.
He is the master of the gopas and the lover of the gops
headed by rmat Rdhik.

r Rdh prama
tapta'kcana'gaurgi! rdhe! vndvanevari!
vabhnu'sute! devi! praammi hari'priye!
I offer prama unto rmat Rdhik, whose complexion
is like molten gold, and who is the queen of Vndvana.
She is the daughter of Vabhnu Mahrja, and She is very
dear to r Ka.

r Sambandhdhideva prama
jayat suratau pagor mama manda'mater gat
mat'sarvasva'padmbhojau rdh'madana'mohanau

16

All glories to the supremely merciful r Rdh MadanaJ

mohana! Although I am lame and foolish, They are my
refuge, and Their lotus feet are everything to me.

r Abhidheydhideva prama
dvyad'vndraya'kalpa'drumdha
rmad'ratngra'sihsana'sthau
r'r'rdh'rla'govinda'devau
prehlbhi sevyamnau smarmi
I meditate upon rmat Rdhik and rman Govindadeva,
who are seated on an effulgent throne beneath a desire tree
in a temple composed of jewels in the supremely beautiful
land of r Vndvana, accepting service from Their
beloved sakhs, headed by Lalit and Vikh.

r Prayojandhideva prama
rmn'rsa'rasrambh vavaa'taa'sthita
karan veu'svanair gopr gopntha riye stu na
May that r Gopntha, who originated the transcendental
mellow of the rsa'll and who stands at Vavaa,
attracting the gops with the melody of His flute, bestow
His benediction upon me.

r Tulas prama
vndyai tulas devyai priyyai keavasya ca
ka'bhakti'prade devi! satyavatyai namo nama
I offer prama time and again unto rmat TulasJdev,
also known as Vnd and Satyavat, who is very dear to r
Ka and who bestows ka'bhakti.

17

bhakty vihn apardha'lakai

kipt ca kmdi'taraga'madhye
kpmayi! tv araa prapann
vnde! numas te cararavindam
Devoid of devotion and guilty of committing unlimited
offences, I am being tossed about in the ocean of material
existence by the turbulent waves of lust, anger, greed, and
so forth. Therefore, O merciful VndJdev! I take shelter of
you and offer prama unto your lotus feet.

r Paca[tattva prama
r'ka'caitanya prabhu nitynanda
r'advaita gaddhara rvsdi'gaura'bhakta'vnda
[All glories to] r Caitanya Mahprabhu, r Nitynanda
Prabhu, r Advaita Prabhu, r Gaddhara Prabhu, rvsa
hkura, and all the devotees of Gaura.

Samai[gata prama
gurave gauracandrya rdhikyai tadlaye
kya ka'bhaktya tad'bhaktya namo nama
I offer prama to r'gurudeva, r Gauracandra, rmat
Rdhik and Her associates, r Ka and His devotees,
and to all Vaiavas.

Mah[mantra
hare ka hare ka ka ka hare hare
hare rma hare rma rma rma hare hare

18

Jaya[dhvani
r r Guru'Gaurga'Gndharvik'Giridhr'Rdh'
Vinoda'bihrj k jaya!
O viupda paramahasa parivrjakcrya aottara'
ata r rmad Bhaktivednta Nryaa Gosvm Mahrja
k jaya!
Nitya'll'pravia o viupda aottara'ata r rmad
Bhaktivednta Vmana Gosvm Mahrja k jaya!
Nitya'll'pravia o viupda aottara'ata r rmad
Bhaktivednta Swami Mahrja k jaya!
Nitya'll'pravia o viupda aottara'ata r rmad
Bhakti Prajna Keava Gosvm Mahrja k jaya!
Nitya'll'pravia o viupda aottara'ata r rla
Bhaktisiddhnta Sarasvat Gosvm Prabhupda k jaya!
Nitya'll'pravia o viupda paramahasa bbj r
rla Gaurakiora dsa Gosvm Mahrja k jaya!
Nitya'll'pravia o viupda saccidnanda rla
Bhaktivinoda hkura k jaya!
Nitya'll'pravia o viupda vaiava'srvabhauma
rla Jaganntha dsa Bbj Mahrja k jaya!
r'gauya'vedntcrya rla Baladeva Vidybhaa
Prabhu k jaya!
rla Vivantha Cakravart hkura k jaya!
rla Narottama'rnivsa'ymnanda prabhu'traya k
jaya!
rla Kadsa Kavirja Gosvm Prabhu k jaya!
r rpnuga'gauya'guru'varga k jaya!

19

r Rpa, Santana, Bhaa Raghuntha, r Jva, Gopla'

bhaa, Dsa Raghuntha a'gosvm'prabhu k jaya!
r varpa Dmodara'Rya Rmnanddi r'gaura'
prada'vnda k jaya!
Nmcrya rla Haridsa hkura k jaya!
Prema se kaho r Ka Caitanya Prabhu Nitynanda r
Advaita Gaddhara rvsdi Gaura'bhakta'vnda k jaya!
r Antardvpa Mypura, Smantadvpa, Godrumadvpa,
Madhyadvpa, Koladvpa, tudvpa, Jahnudvpa,
Modradrumadvpa, Rudradvptmaka r Navadvpa'
dhma k jaya!
r r Rdh'Ka gopa'gop'go'govardhana'dvdaa
vantmaka r Vraja'maala k jaya!
r yma'kua'Rdh'kua'Yamun'Gag'Tulas'
Bhaktidev k jaya!
r Jaganntha'Baladeva'Subhadr'Sudaranaj k jaya!
Sarva'vighna'vinakr r Nsihadeva k jaya!
Bhakta'pravara r Prahlda Mahrja k jaya!
Cro dhma, sampradya, crya vnda k jaya!
kara maha'rja r Caitanya Maha k jaya!
r r Keavaj Gauya Maha aura anynya kh
maha samha k jaya!
r'harinma'sakrtana k jaya!
Ananta'koi vaiava'vnda k jaya!
Samgata bhakta'vnda k jaya!
r'gaura'premnande! hari hari bol!

20

Translation of keywords:
nitya'll'pravia one who has entered nitya'll, the
eternal pastimes of the Lord
aottara'ata literally means one hundred and eight; it
is an honorific that indicates auspiousness and the
exalted nature of the devotee
prabhu'traya k jaya! all glories to the three masters
prema se kaho with great love call out
r r Rdh'Ka gopa'gop'go'govardhana'dvdaa
vantmaka r Vraja'maala k jaya all glories to r
VrajaJmaala, which is consisting of r r RdhJ
Ka, the gopas, gops, cows (go), Govardhana and
the twelve forests (dvdaa vana)
sarva'vighna'vinakr one who destroys all obstacles
bhakta'pravara the foremost devotee
cro dhma, sampradya, crya vnda k jaya all glories to
the four dhmas, sampradyas, and cryas
kara maha'rja r Caitanya Maha k jaya all glories to
r Caitanya Maha, the monarch and birthplace of
all other Gauya Mahs
r r Keavaj Gauya Maha aura anynya kh maha
samha k jaya! all glories to r r Keavaj
Gauya Mah and to the multitude of all of its
branching Mahs
ananta'koi vaiava'vnda k jaya all glories to all the
countless Vaiavas
samgata bhakta'vnda k jaya all glories to the assembled
devotees

21

22

Chapter One
The Deity and the Process of Worship

r Arc and Arcana

To bestow causeless mercy upon the jvas, the supremely
compassionate svaya'bhagavn r Ka is perpetually
manifest in this illusory material world in two forms: as the
worshipful Deity (r'arc'vigraha) and as the holy name (r'
harinma). The Deity of Bhagavn is nonJdifferent from His
eternal form. Therefore, it is mentioned in the r Caitanya'
caritmta, pratim naha tumi, skt vrajendra'nandana My
dear Lord, You are not a statue; You are directly the son of
Mahrja Nanda. The arc'vigraha of r Ka is none other
than VrajendraJnandana r Ka Himself. Despite being nonJ
different, there exists a mutual distinction between the two on
the basis of Their variegated pastimes. In the spotless Pura,
the rmad'Bhgavatam (11.27.12), eight types of Deity forms have
been mentioned:
ail drumay lauh lepy lekhy ca saikat
manomay maimay pratima'vidh smt
The Deity of r Bhagavn is of the following eight types:
(1) carved from marble or stone, (2) carved from wood, (3)
made of iron, gold, or any other alloy, (4) made from clay,
(5) painted, (6) made of sand, (7) mentally conceived, and
(8) made of gems, pearls, or jewels.

23

It is a great offense to consider the Deity of r Bhagavn to be

a mundane idol, doll, or puppet. Atheistic concepts such as thinking
that the Deity is made out of stone, wood, or any other alloy
and then assigned the identity of Bhagavn, or that the spiritual
Absolute Truth has appeared in this material form, or that this
material form has been transformed into a transcendental object,
comprise the road leading to hell. The scriptures describe those
who maintain such ideas as nrak, or destined for residence in hell.
arcye viau il'dhr guruu nara'matir vaiave jti'buddhir
vior v vaiavn kali'mala'mathane pda'trthe mbu'buddhi
r'vior nmni mantre sakala'kaluahe abda'smnya'buddhir
viau sarvevaree tad'itara'sama'dhr yasya v nrak sa
Padma Pura
A person is destined for residence in hell who considers
the Deity to be made out of wood, stone, or any alloy, who
considers the guru, who is an eternal devotee of Bhagavn,
to be an ordinary human who is subject to death, who
considers a Vaiava to belong to a particular caste or creed,
who considers caramta, water which has washed the
feet of r Viu and the Vaiavas, to be ordinary water,
though in reality it destroys the evils of the age of Kali,
who considers the holy name and the mantra of r Viu,
which destroy all types of sinful reaction, to be ordinary
material sound vibrations, and who considers the supreme
controller r Viu to be equal to the many demigods.

When with a reverential attitude one performs the worship

of the Deity form with various articles according to the guidelines
of the Pacartra, this is called arcana. Though externally the
arcana performed by the neophyte devotees (kaniha'adhikr)
and the loving service of the Deity performed by the highest
class of devotees like r Raghuntha dsa Gosvm appear
similar, they can never be the same in excellence. In the arcana
24

performed by a neophyte devotee, there exists the conception of

I and Mine towards his gross and subtle bodies. In the loving
service (bhva'sev) of devotees following the path of rgnuga'
bhakti, there is a direct service relationship between the pure soul
and Bhagavn, who is beyond the reach of the mundane senses
and the material elements found within the creation.
Constitutionally the jva is an eternal servant of Bhagavn,
but due to becoming adverse to Bhagavn, he identifies himself
with the material body. Since time immemorial he wanders
throughout the universe, suffering the threefold miseries in
higher and lower species of life. As long as the jva remains
opposed to Bhagavn, he will not achieve Bhagavn and he
will remain imprisoned in the jailhouse of the illusory energy.
When in his heart a fortunate jva becomes inclined towards
serving Bhagavn, only then is he able to attain r Kas
eternal association. Hence, the inclination to serve Bhagavn by
performing bhagavad'bhakti is the only means to attain Him. This
is the irrefutable conclusion unanimously accepted by the rutis,
Smtis, Upaniads, Puras, Pacartra and all other scriptures.
Arcana is counted as one of the ninefold limbs of devotion
mentioned in rmad'Bhgavatam:
ravaa krtana vio smaraa pda'sevanam
arcana vandana dsya sakhyam tma'nivedanam
rmad'Bhgavatam (7.5.23)
The nine activities of hearing, chanting, and remembering
the transcendental names, forms, qualities and pastimes
of r Viu, serving His lotus feet, worshipping Him,
offering prayers to Him, becoming His servant, considering
Him ones best friend, and surrendering ones very soul
unto Him, are accepted as pure devotional service.

Arcana is also one of the fivefold limbs of devotion menJ

tioned in both Bhakti'rasmta'sindhu and Caitanya'caritmta:
25

raddh vieata prti r'mrter aghri'sevane

rmad'bhgavatrthnm svdo rasikai saha
sajtyaye snigdhe sdhau saga svato vare
nma'sakrtana rman'mathur'maale sthiti
Bhakti'rasmta'sindhu (2.86.61)
One should lovingly worship the lotus feet of the Deity
with full faith, one should taste the meaning of the rmad'
Bhgavatam in the association of rasika Vaiavas, one
should associate with devotees who are more advanced
than oneself, who possess similar sentiments for Bhagavn
and who are affectionately disposed towards oneself, one
should chant harinma in the association of devotees, and
one should reside within the jurisdiction of Mathur.

sdhu'saga, nma'krtana, bhgavat'ravaa

mathur'vsa, r'mrtira raddhya sevana
sakala sdhana'reha ei paca aga
ka'prema janmya ei pcera alpa'saga
r Caitanya'caritmta (Madhya'll 22.128, 129)
One should remain in the association of advanced
devotees, chant harinma in their association, hear rmad'
Bhgavatam from them, reside in Mathur, and worship the
Deity with faith and devotion. These five limbs of bhakti are
the topmost because even a slight execution of them causes
the awakening of ka'prema.

r'nma'sakrtana alone is the religious process of this age

(yuga'dharma). One can achieve the ultimate perfection of ka'
prema only through the performance of unnalloyed cultivation of
the holy name (r'nma'bhajana). Cultivatation of the holy name
does not even require any formal initiation into mantras and so
forth. However, to minimise the selfJdegrading tendencies of
those who possess covetous natures and agitated minds due

26

to their conditioning in subtle and gross bodies, r Nrada

and other great sages have in different scriptures prescribed
regulations for the acceptance of initiation (dk) and special
guidelines for the performance of Deity worship (arcana).
There are also rules for atonement in cases where initiated
devotees have either disregarded or transgressed the vows taken
at the time of dk and the guidelines for performing arcana.
Thus, in all Vaiava sampradyas there are provisions to eradicate
the covetous natures and agitated minds of devotees who have
received initiation and are therefore qualified to perform arcana.
These provisions are none other than the particular systematic
arrangements for those who have accepted r'mah'mantra
initiation and dk to perform arcana.
During the process of arcana, Bhagavns holy name always
remains the prime factor. The performance of krtana of the holy
names of the Lord is the life and soul of arcana. Deity worship
which is devoid of nma'sakrtana does not yield any result.
Especially in KaliJyuga, it is prescribed that one perform not
only arcana but all limbs of bhakti with the support of krtana.
Therefore, from the time of waking the Deity until the time one
offers Him flowers before He goes to sleep at night, in all of the
activities of arcana one must perform r'nma'sakrtana.
All revealed scriptures and saintly persons unanimously
proclaim that upon receiving formal initiation (pacartrika'
dk) from a bona fide spiritual master, whether one is a
brhmaa, katriya, vaiya, dra, or even from the sakara and
antyaja castes (untouchables, both male and female), one obtains
the eligibility to perform arcana of r'lagrma'il and all other
Deity forms of Bhagavn. An uninitiated person does not possess
the eligibility to perform arcana. By accepting formal initiation
from a bona fide spiritual master, ones spiritual qualification
to worship the transcendental Supreme Personality of Godhead
is established. This is the unanimous conclusion of all revealed
scriptures. Such an initiated person alone is factually qualified

27

to worship and serve r Viu. It is the duty of an initiated

householder (ghastha) to faithfully perform arcana of the r'
vigraha. Otherwise, there remains every possibility of falling
down from spiritual life due to being covetous or miserly.
Arcana is of two types: japga'arcana and bhaktyaga'
arcana. Arcana performed with the purpose of attaining
perfection in the chanting of mantras is called japga'arcana.
This japga'arcana is included within the category of karma or
fruitive activity. The arcana performed by the mundane ritualistic
followers of the Vedas (smrtas) who desire to enjoy the fruits
of their activities is japga'arcana and is not a limb of bhakti.
Arcana lovingly performed solely for Bhagavns pleasure and
for the enhancement of ones devotion is a limb of bhakti and
direct service to Bhagavn. The arcana performed by unalloyed
pure devotees in the line of rla Rpa Gosvm (rpnugas)
is bhaktyaga'arcana. It is improper to employ the processes of
japga, pryma (breath control), nysa (mental assignment of
different parts of the body to various deities), mudr (particular
positions of intertwining the fingers) and so forth in that arcana
of Bhagavn which is included within nineJfold (navadh) and
fiveJfold (pacadh) bhakti. This is because the Deity being
worshiped by a pure devotee is directly Bhagavn Himself and
is perpetually manifest.
The aboveJmentioned bhaktyaga'arcana is also of two
kinds: (1) the worship of r'lagrma'il, r'govardhana'il or
any other Deity form of Bhagavn performed by householders
in their homes, and (2) the worship of formally installed Deities
of Bhagavn, either ancient or modern, in separate temples for
the purpose of performing or preaching the glories of bhagavat'
sev. The first kind is simple worship that depends on the
availability of paraphernalia according to ones means, whereas
the second kind is rja'sev or a royal standard of worship. In the
royal standard, the worship must be performed daily without
fail. Any irregularity makes the worship faulty and offensive.

28

The worship of the Deity should be performed solely for the

pleasure of Bhagavn. Neophyte devotees perform arcana as an
obligatory duty.
In rja'sev, one must learn to tolerate the various hardships
to be faced while executing the rules and regulations of arcana.
With resolute determination one must not allow the hardships
born of following the rules and regulations according to time,
place, and circumstance to deviate him from the faithful execution
of his service. While performing rja'sev, both sannyss as well
as ghasthas can vary the quantity of bhoga offerings to the Deity
depending on the requirements of family, Vaiavas, guests,
and visitors. Even on fasting days one must offer grains to the
Deity, but must not accept those offered grains oneself. Those
grains can be taken the next day or given to someone who is not
fasting. One should perform worship favourably according to
the different seasons and should also offer the Deity of Bhagavn
seasonal fruits, grains, sweets, and so on. It is obligatory to
remain extremely careful not to commit any sev'apardha.

The five limbs of arcana (pacga[arcana)

Generally there are five limbs of arcana. This is also known
as pacga'viu'yaja, the fiveJfold sacrifice performed for the
pleasure of Viu. It includes various services beginning from
the awakening of the Deity in the brhma'muhrta until His
flower offering at the time of resting at night (ayana'pupjali).
The five limbs are abhigamana, updna, yoga, svdhyya, and ijy.
Abhigamana: cleansing the Deitys temple, anointing the
Deity with colours and sandlewood paste (candana), and at
night removing the garlands, flowers, and so forth which
have been offered to the Deity.
Updna: picking flowers and tulas leaves, and gathering
incense and the various items required for worship.
29

Yoga'bhta'uddhi: meditating on oneself as a purely

spiritual eternal servant of r Ka in the transcendental
realm of Vraja, beyond the material body and mind.
Svdhyya: meditating on the meaning of harinma and the
mantras received at the time of dk while chanting them,
performing krtana, reciting verses and prayers, performing
congregational chanting, studying and following the
scriptures such as rmad'Bhgavatam, Caitanya'caritmta,
and other bhakti'astras that are endowed with true
siddhnta.
Ijy: serving ones worshipable Deity in various ways.
This pacga'arcana is not a temporary, mundane activity,
but an eternal, supremely pure limb of bhakti which helps one to
attain the lotus feet of r Bhagavn. For the benefit of Vaiavas
who accept the conclusions of rmad'Bhgavatam, this Arcana'
dpik, which is in complete accordance with the teachings of
rla Rpa Gosvms followers (rpnugas), has been compiled
in summary form from rla Santana Gosvms vaiava'
smti r Hari'bhakti'vilsa, and from the literature, essays, and
instructions of various saintly mahjanas.

30

Chapter Two
Activities performed during the early morning period
(Brhma'muhrta'ktya / Nitya'Ktya)

Brhma[muhrta
One daa comprises twenty four minutes and two daas,
or forty eight minutes, comprise one muhrta. In one complete
day of twentyJfour hours, there are thirty muhrtas. In the last
part of the night, the segment of time consisting of the two
muhrtas (one hour and thirtyJsix minutes) before sunrise,
is called aruodaya, or dawn. The first of these two muhrtas is
called the brhma'muhrta. This brhma'muhrta is the most
beneficial time of the day for the cultivation of spiritual life.
In this muhrta one should leave the bed saying, r r
Guru Gaurga r r Rdh Vinodabihrj k jaya! and chanting
the paca'tattva'mantra and the mah'mantra. Then one should
brush the teeth, wash ones mouth, face, hands, and feet, and
then bathe after passing stool. In the case of emergency, such as
sickness, when one cannot bathe, one should at least change into
fresh clothes. Afterward, while meditating on the lotus feet of r'
gurudeva, one must glorify him by chanting r Guru'vandan, r
Gurvaaka, etc. Then, with heartfelt devotion one should chant
ka'nma and recite the following prayers:
jayati jana'nivso devak'janma'vdo
yadu'vara'pariad svai dorbhir asyann adharmam
sthira'cara'vjina'ghna su'smita'r'mukhena
vraja'pura'vanitn vardhayan kmadevam (1)

31

There are doubts concerning His being born from the womb
of Devak. All glories to that YaodJnandana, who resides
within the hearts of all! His assembly is decorated with the
presence of the exalted Ydavas, and He destroys irreligion
with His own might and the help of His devotees. Despite
the controversy concerning His birth, the chanting of His
name removes inauspiciousness from all living entities,
both moving and stationary. All glories to VrajendraJ
nandana r Ka, whose softly smiling lotus face always
enhances the transcendental lust of the vraja'gops.

vidagdha'gopla'vilsinn
sambhoga'cihnkita'sarva'gtram
pavitram mnya girm agamya
brahma prapadye navanta'cauram (2)
I take shelter of that topmost relisher of rasa, the supreme
Absolute Truth Gopla r Ka, who on different parts of
His body bears the signs of conjugal union with the expert
gops, who steals butter, and who is incomprehensible
through Vedic statements.

udgyatnm aravinda'locanana
vrajgann divam aspad dhvani
daghna ca nirmanthana'abda'mirito
nirasyate yena dim amagalam (3)
When mixed with the sound of churning yoghurt, the
vraja'gops loud singing of sweet and melodious songs
that glorify the name, form, qualities and pastimes of
lotusJeyed r Ka pervades the entire atmosphere and
removes inauspiciousness in all directions.

One can also recite various other appropriate verses and

prayers at this time. Afterward, one should offer prostrated

32

obeisances unto r r Guru Gaurga and r r RdhJ

Vinodabihrj.

Brushing the teeth

One should brush ones teeth before sunrise. The dtuna
or twigs of trees with thorns are pure. The twigs of trees with
milky sap increase ones duration of life, while bitter and
sharp twigs with a pungent taste increase ones happiness and
prosperity. The twig should be as thick as ones middle finger,
equal to twelve fingers width in length and also must have bark.
One should hold it from its root end and brush the teeth with the
opposite end. Those who perform arcana should properly brush
their teeth even on fast days.

Bathing (snna)
Those who are able should bathe with cold water in
the early morning. If one cant bathe with cold water, he can bathe
with lukeJwarm water. Before bathing one should complete the
activities of passing urine and stool.1 For bathing, wellJwater is
good, pondJwater is better, and riverJwater is best. The topmost
form of bathing is performing krtana of Kas holy names,
and remembering Ka. This is also known as mnasa'snna, or
1 After passing stool, one should not touch anything with the left hand (door,
tap, towel, soap, etc.). One should wash his hands with earth or soap, taking the
soap in the right hand, making it soapy, putting the soap down and then rubbing
ones right hand with the left. This should be done a minimum two to three times.
One should not bathe naked nor in impure water. Also, using oil after bathing
is considered impure. One should apply oil to ones hair or body before taking
bath. One should not brush ones teeth, shave, or cut ones nails after bathing.
While passing urine one should not stand but should squat down and pass in
such a manner as to not contaminate ones cloth. After passing urine one should
purify oneself by first washing ones genital, hands, and feet with water, and
then by rinsing ones mouth.

33

mental bath. After bathing in water, every person must perform

mnasa'snna. The supremacy of the mnasa'snna is confirmed
in the scriptures:
apavitra pavitro v
sarvvasth gato pi v
ya smaret puarkka
sa bhybhyantara'uci
Garua'pura
Whether one is contaminated, pure, or has passed through
all conditions and stages of life, if one remembers the
lotusJeyed Lord, Puarkka, r Ka, one becomes
pure both externally and internally.

Tying the ikh (ikh[bandhana)

After bathing, one should comb the hair and tie the ikh2
while remembering gyatr, along with the syllable o. In other
words, chant one time either the brahma'gyatr or gopla'mantra.

Putting on ones cloth

After bathing, one should put on clean cloth. Unwashed
cloth, cloth which was washed many days before, cloth washed
by a washerman, dirty or contaminated cloth (e.g., cloth stained
by prasda), wet cloth, or cloth worn at the time of passing stool
or urine cannot be worn at the time of performing arcana to the
Lord.3 It is improper to wear woolen cloth while performing
2 The ikh should not be braided or kept untied and disheveled. It is preferable
to tie it with a slip knot.
3 One should also not enter the Deity room or the kitchen with such
contaminated cloth, nor should one touch the Deity pharaphernelia and kitchen
pots. Also one should not clean the Deities pharaphernelia or wash pots in ones

34

arcana, because there is always the possibility of woolen fibres

falling on the arcana paraphernalia.

Applying tilaka (tilaka[dhraa)

After sitting on a clean seat called an sana, pour Ganges
water into the paca'ptra4 and place a tulas leaf in it. Taking a
little of this water in the palm of the left hand, rub into it tulas
soil from the base of the plant.5 In the absence of Ganges water,
put fresh water in the paca'ptra and add a tulas leaf to it.
Then, while remembering the Ganges and other sacred rivers,
touch this water and chant the following trtha'vhana mantra to
invoke the various holy rivers to the paca'ptra:
gage ca yamune caiva
godvari sarasvati
narmade sindho kveri
jale smin sannidhi kuru
gamch that was used for going to the toilet, or wearing clothing slept in the night
before. In the glossary see also Prasd and Jhuh.
4 Paca'ptra literally means five containers, containing auspicious ingredients
that are used in the arcana of the Deity. The five containers are: (1) an camana
cup for the pjr; (2) uddhodaka, purified water; (3) pdya, footwash; (4) arghya,
auspicious water for welcoming; and (5) camana, mouthwash for the Deity.
Nowadays, these five containers are substituted by one cup, containing water,
and it is called paca'ptra. The paca'ptra is also sometimes refered to as the
camana cup. The pjr should set aside one camana cup for himself and one for
the Deity. One should be careful not to use the camana cup meant for the Deity
for ones own self, like performing camana or purifying ones hands etc., and
viceJversa, one should not use the camana cup meant for oneself for the Deity,
like purifying and offering articles etc.
5 Even in the absence of Ganges water one may mix soil from the base of the
tulas plant into the water, because all the holy waters of all holy places (trthas)
reside at the base of tulas. Also, it is good practice to use fresh water every day
in ones paca'ptra, because the water can get stale (begin to smell like brass), or
get dirty, and even insects may fall in. The water in the paca'ptra meant for the
Deity should be changed every day. If there is a tulas leaf in the old water, it may
be thrown out into the garden or onto a plant etc.

35

O Gag, O Yamun, O Godvar, O Sarasvat, O Narmad,

O Sindhu, O Kver, please become present in this water.

Use this water and gop'candana to form a paste in the left

hand. Then, with twelve mantras beginning with o keavya
nama, apply tilaka by forming the rdhva'pura, the temple of
r Hari (two upwardly raised lines) on twelve different parts of
the body, starting with the forehead.6 There must be a clean space
in the middle of the rdhva'pura. The centre of the eyebrows
extending threeJquarters of the way down the nose is called the
nsmla. Starting from the centre of the eyebrows, form the
rdhva'pura on the forehead reaching up to the beginning of
the hairline. The mantra to invoke remembrance of the twelve
names of the Lord that are to be chanted while applying the tilaka
is as follows:
lale keava dhyyen
nryaam athodare
vaka'sthale mdhava tu
govinda kaha'kpake
viu ca dakie kukau
bhau ca madhusdaam
trivikrama kandhare tu
vmana vma'prvake
rdhara vma'bhau tu
hkea ca kandhare
phe tu padmanbha ca
kay dmodara nyaset

6 Do not apply tilaka in the bathroom. The tilaka marking should not be too big,
making it look clumsy, or so small that you cannot see it. It shouldnt be crooked,
or offJcentred. The ball of tilaka should not be dirty and it should not be kept in a
box as a wet paste. The tilaka paste should be feshly made and applied every day
while sitting, not standing.

36

tat praklana'toya tu
vsudevya mrdhani
When one marks the forehead with tilaka, he must
remember Keava. When one marks the lower abdomen,
he must remember Nryaa. For the chest, one should
remember Mdhava, and when marking the hollow of
the neck one should remember Govinda. Viu should
be remembered while marking the right side of the belly,
and Madhusdana should be remembered when marking
the right arm. Trivikrama should be remembered when
marking the right shoulder, and Vmana should be
remembered when marking the right side of the belly.
rdhara should be remembered while marking the left
arm, and Hkea should be remembered when marking
the left shoulder. Padmanbha and Dmodara should be
remembered when marking the back. Vsudeva should be
remembered when marking the top of the head.

37

In accordance with the above lokas, chant the following

mantras while touching the different parts of the body:7
on the forehead o keavya nama
on the belly o nryaya nama
on the chest o mdhavya nama
on the hollow of the neck o govindya nama
on the right side of the abdomen o viave nama
on the right arm o madhusdanya nama
on the right shoulder o trivikramya nama
on the left side of the abdomen o vmanya nama
on the left arm o rdharya nama
on the left shoulder o hkeya nama
on the upper back o padmanbhya nama
on the lower back o dmodarya nama
Finally, after purifying the hand, the remaining water,
mixed with gop'candana, should be wiped upon the top of the
head while chanting o vsudevya nama.

camana
After applying tilaka, one should perform camana. Vaiava
camana is of two kinds: ordinary (sdhraa) and specific (viea).
Before any devotional activity, performing ordinary camana will
suffice. However, at the time of bathing the Deity or at the time
of pj, one must perform viea'camana.

7 One may first apply the tilaka to the different parts of the body, and after
finishing applying all the tilakas, one should chant the below mentioned mantras
while touching each of the tilakas. In other words, after you apply tilaka to all the
parts, then you go back and touch all those parts again. Alternatively, one may
chant the below mentioned mantras as he applies the tilaka to the different parts
of the body.

38

Sdhraa'camana: Men should wrap their brhmaa

thread8 three times around the thumb of the right hand.
Taking in the left hand one camana spoon with water in it, place
a little water in the palm of the right hand; and after chanting o
keavya nama, sip a little water9 and throw the rest to the side.
After purifying the hand with a new spoon of water, repeat the
above process of camana while chanting o nryaya nama
and o mdhavya nama.
Viea'camana: Taking the camana spoon, purify the
hands with water. Then chant:
8 Upavta (using the brhmaa thread). The brhmaa thread is actually
composed of three different threads, each comprised of nine twisted strands.
It is received from r'guru at the time of the upanayana'saskra. Only men
should wear the brhmaa thread. The brhmaa thread represents the guru'
parampar, and therefore, this thread is sacred and should not get contaminated.
While passing water or stool, one should wrap the sacred thread around the right
ear three times. It is described in the scriptures that since all the holy trthas
reside in the right ear, the thread remains pure in that position even as the rest
of the body becomes impure. While doing camana, chanting gyatr, performing
arcana, and offering bhoga, etc., one should perform the worship with the thread
wrapped around the thumb of the right hand three times. If the brhmaa
thread is too short, then wrapping it around the thumb once will suffice.
The brhmaa thread should never come below the navel, touch the ground, or
touch ones feet. If the brhmaa thread gets contaminated or dirty, then one may
clean it with soap. If the thread gets cut or breaks, one should change it with a
new brhmaa thread. One may also change the thread if it gets too old, dirty
or contaminated. Auspicious days to change the thread are Ekda, GauraJ
prim, GuruJprim, etc. To change the thread, one should get a bona fide
brhmaa thread (made by someone initiated by a sad'guru), wash it, and dry it.
Afterward, it should be given to the pjr who will offer it to the lotus feet of r
Gaurga, with a small amount of candana applied to it. After receiving it one
should put on the thread before chanting ones gyatr and perform the gyatr
with both the old and new threads wrapped around the thumb of the right hand.
After finishing the gyatr, one should carefully take off the old thread, passing
by the feet without touching them. One should then discharge the old thread by
putting it into a sacred river or pond.
9 While sipping water, one should not make a slurping sound. Also, one should
not contaminate the brhmaa thread by touching it to the mouth.

39

o keavya nama place water in right hand and sip;

purify hand with water
o nryaa nama place water in right hand and sip;
purify hand with water
o mdhavya nama place water in right hand and sip;
purify hand with water
o govindya nama purify the right hand with water
o viave nama wash the left hand with water
o madhusdanya nama wash the upper lip with water
applied to your right fore finger
o trivikramya nama wash the lower lip with water
applied to your right fore finger
o vmanya nama wash the space beneath the nose and
above the upper lip with water applied to your right fore
finger
o rdharya nama wash the space beneath the lower
lip and the chin with water applied to your right fore
finger
o hkesya nama wash both hands with water
o padmanbhya nama wash both feet with water
o dmodarya nama wash (sprinkle) the forehead with
water (then leave the spoon of the paca'ptra)
o vsudevya nama touch the mouth with the right
thumb touching the upper and lower lips
o sakaraya nama touch the right nostril with the
right thumb
o pradyumnya nama touch the left nostril with the
right thumb
o aniruddhya nama touch the right eye with the right
thumb
o puruottamya nama touch the left eye with the right
thumb
o adhoksajya nama touch the right ear with the right
thumb

40

o nsihya nama touch the left ear with the right

thumb
o acyutya nama touch the navel with the right thumb
o janrdanya nama touch the heart with the right
thumb
o upendrya nama touch the forehead with the right
thumb
o haraye nama touch the right arm with the right thumb
o kya nama touch the left arm with the right thumb
Finally, recite the following mantra:
o tad vio parama pada sad
payanti sraya divva cakur tatam
g Veda Sahit
Just as those with ordinary vision see the suns rays in
the sky, so the wise and learned devotees always see the
supreme abode of Lord Viu.

In a situation where one is unable to perform viea'camana,

ordinary camana will serve the purpose.

Chanting the mantras given by the guru

(sandhy[upsan)
After performing camana, one should chant the mantras
given by the guru. The period beginning fortyJeight minutes
before sunrise until the sun is halfJvisible above the horizon
is the morning sandhy, and the period from sunset until the
stars appear in the sky is the evening sandhy. Sandhy should
be performed facing east in the morning and noon, and facing
north in the evening.10
10 Chanting the mantras given by the guru is also called hnika. They should be

41

Awakening the Lord

Now one should enter the temple and, while remaining
outside the Deity room, ring the temple bell11 and pray to the Lord
to awaken by reciting either the ruti'stava (rmad'Bhgavatam
10.87.14J41) or the following verses:
so sv adabhra'karuo bhagavn vivddha'
prema'smitena nayanmburuha vijmbhan
utthya viva'vijayya ca no vida
mdhvy girpanayatt purua pura
r Bhagavn, who is supreme and primeval, is unlimitedly
merciful. I pray that He will benedict me with His smiling
glance by opening His lotus eyes. He can uplift the entire
cosmic creation and remove our grief and sorrow by the
sweet words of instruction emanating from His lotus
mouth.

deva prapannrtti'hara prasda kuru keava

avalokana'dnena bhyo m praycyuta
O Keava, O infallible one, O remover of the distress of the
surrendered souls! Kindly bestow mercy upon me by again
awarding me Your transcendental glance.

chanted after taking ones bath, putting on clean cloth, and during the proper
time. Sitting on a clean sana, preferably made out of wool, silk, or kua grass, one
should apply tilaka and perform camana. Then, facing the proper direction, one
should perform bhta'uddhi, the process of identifying oneself as the servant of
the servant of Ka (see Chapter Three, Purification of Oneself), and proceed to
chant hnika. One may also face the Deities while chanting ones hnika. hnika
should not be chanted in a contaminated condition or place. The brahma'gyatr
must be chanted during the three sandhys of the day, otherwise it will not bear
fruit.
11 The bell that is hanging on the roof of the temple. If there is no temple bell,
one may ring a handJheld bell or clap ones hands.

42

jaya jaya kpmaya jagatera ntha

sarva jagatere kara ubha di'pt
O Bhagavn! All glories, all glories unto You, the merciful
Lord of the universe! Please cast Your auspicious glance
upon all the worlds.

Upon reciting these prayers, clap three times and enter the
Deity room. Afterward, light the oil lamp12 and sit down on the
sana. Perform ordinary camana and, while ringing the bell,
proceed to the place where r'gurudeva is resting. Awaken him
by touching his feet and chanting:
uttihottiha r guro
tyaja nidr kpmaya
O most merciful gurudeva, please arise, please arise and
give up your sleep.

Then, touching the feet of r GaurgaJdeva, awaken Him

while chanting:
uttihottiha gaurga
jahi nidr mahprabho
ubha'di pradnena
trailokya'magala kuru
O Gaurga Mahprabhu, please arise, please arise and
give up Your sleep. Please benedict the three worlds with
Your auspicious glance.

12 Generally an oil or ghee lamp is kept on the altar, which is used for providing
light for the Deities, and also for lighting incense, ghee wicks, etc. If one doesnt
have an oil lamp, one can provide light by using a candle or an electric lantern.
One should be careful not to touch or perform worship of the Deities in the dark.

43

Next, while touching the lotus feet of r r RdhJ

Govinda, awaken Them by chanting:13
go'gopa'gokulnanda
yaodnanda vardhana
uttiha rdhay srddha
prtar sj jagat'pate
O joy of Gokula, the cowherd boys, and the cows! O
increaser of Mother Yaods bliss! O Lord of the universe!
Please arise along with r Rdh, for it is almost morning.

Afterward, meditate that these personalities have risen and

taken their seat on the altar. Physically place the Deities on the
altar if they were removed to a separate bed the previous night.

Washing the mouth (mukha[praklana)

Now, by the mantras mentioned below, one should give
camana14, a twig for cleaning the teeth (danta'kha), and again
camana. (If these items are not available, then one can offer them
mentally by offering water from the paca'ptra into the throwJ
out pot15. For Rdh and Ka, water has to be offered twice
once for Rdh and once for Ka.)
13 In the afternoon time one should chant the following mantra to wake up the
Deities, instead of the mantra starting with go'gopa'gokulnanda: uttihottiha
govinda uttiha paramevara / uttiha rdh'knta trailokya'magala kuru
O Govinda! O Paramevara! Please arise, please arise. O beloved of Srmat
Rdhik, please arise. Please benedict the three worlds with Your auspicious
glance.
14 To know what is camana, please refer to Chapter Three, Offering water for
mouth rinsing.
15 The throwJout pot is a container into which the worshiper discharges water
and flowers that are offered to the Lord. Generally, in the absence of any item, one
may mentally meditate on the particular item and substitute it by offering water
from the paca'ptra into the throwJout pot. Each article or its substitute (like a
spoon of water from the camana cup) may be presented first, before offering it,
by lifting it up in front of the Deity.

44

Offer the guru and Deities camana to rinse their mouths

while reciting the following mantras:
ida camanya ai gurave nama offer camana into the
throwJout pot
ida camanya kl gaurya nama offer camana into
the throwJout pot
ida camanya r kl rdh'kbhy nama offer
camana into the throwJout pot
Offer danta'kha by placing a twig on a small tray in front
of the Lord while reciting the following mantras:
ea danta'kha ai gurave nama
ea danta'kha kl gaurya nama
ea danta'kha r kl rdh'kbhy nama
Now offer camana again while reciting the following
mantras:
ida camanya ai gurave nama offer camana into the
throwJout pot twelve times
ida camanya kl gaurya nama offer camana into
the throwJout pot twelve times
ida camanya r kl rdh'kbhy nama offer
camana into the throwJout pot twelve times

Cleaning procedures (nirmlypasraa)

Then wipe the face, hands and feet of each Deity with clean
cloths16. Clean the altar by removing old garlands, tulas leaves,
16 While rotating the cloth in front of the Deity, one should meditate upon
cleaning the face, hands and feet. For cleaning the floor and altar, separate cloths
should be used.

45

and flowers. Afterward, purify the hands with water from the
paca'ptra and offer one tulas leaf at the feet of each Deity,17
while chanting Their appropriate mla'mantra. For example,
to offer to r Gauraga, say: etat tulas'ptram kl gaurya
svh. Decorate each Deity with the appropriate crown, flute,
ornaments, and so on, and then perform magala'rati.

Procedure of magala[rati
Sitting on an sana and ringing the bell, offer flowers
(pupjali) to the feet of each Deity and chant Their respective
mla'mantras. Offer flowers first to r'guru, Gaurga, and then
to RdhJKa. For example, to offer flowers to r'gurudeva,
chant, ea pupjali ai gurave nama. Still ringing the bell, the
pjr should open the doors or screen of the Deity room.
Afterward, offer the articles in the following order: incense
(dhpa), ghee lamp (dpa), conch with water (akha), cloth
(vastra), flowers (pupa), whisk (cmara) and peacock fan (pakha).
Each article should be offered while chanting the mla'mantra
for each Deity.18 For example, to offer incense to r Gaurga
chant, ea dhpa kl gaurya svh. Before each article is offered,
purify the right hand with a little water from the paca'ptra, and
then purify the article once with a drop of water.
The peacock fan should only be offered to Ka.19
17 For r'gurudeva and rmat Rdhrn, put the tulas leaf on their hand.
18 For incense chant, ea dhpa (and mla'mantra); for ghee lamp chant, ea
dipa (and mla'mantra); for water in the conch chant, ida arghyam (and mla'
mantra); for cloth chant, ida vastram (and mla'mantra); for flowers chant, etni
pupni (and mla'mantra); for whisk chant, ea cmara sev (and mla'mantra); for
peacock fan chant, ea vyajana sev (and mla'mantra); for general fan chant, ea
vyajana sev (and mla'mantra). These mantras are chanted when the pjr offers
the articles to the Deity during the rati song.
19 Only Ka in Vndvana, who wears a peacock feather, should be offered
the peacock fan. Thus, even Dvrakadhia or Mathurea Ka should not be
offered the peacock fan.

46

The cmara and the peacock fan should not be used from the
beginning of the month of Krttika until the day of ivaJrtri,
unless the climate is hot, in which case they can be used.
To perform madhyhna'rati with camphor is superb. First
of all, one should light the incense and the lamp and offer the
presented articles in sequence. One should offer the fiveJwick
lamp (paca'pradpa) four times to the lotus feet, twice to the
navel, one time to the face, and seven times to all the limbs of the
body (e.g., a circle is made around the body of the Deity seven
times). The water in the conchshell should be rotated three times
over the heads of the Deities. For offering the other articles there
are no fixed rules regarding the number of times they have to be
rotated. The incense holder should not be lifted above the Lords
navel. Flowers should be offered by rotating them around the
feet only. The offered or prasd lamp should be rotated as an
offering to tulas, Garua, the demigods, and the devotees.20
After completing the rati, one should come out of the Deity
room, blow the conch three times (each blow for a long period),
and then rinse it in an appropriate place.21
Sprinkle the assembled devotees with the water remaining
from the offering in the small conchshell. After chanting the
jaya'dhvani of r GuruJGaurgaJRdhJVinodabihrj and
others, the pjr should offer prostrated obeisances (sga
daavat'prama)22 four times. With full faith, the assembled
devotees should observe the rati being performed, and sing the
rati'krtana as well as the paca'tattva mantra and mah'mantra
20 One should offer the articles to tulas before the guru'parampar and other
Vaiavas.
21 When the conchshell is blown, it becomes contaminated by saliva. Therefore,
it should be taken out of the Deity room and washed in a separate container
or clean place. One should not wash the conchshell in contaminated places like
the bathroom and toilet, or in places where the Deity paraphernelia is used,
like the kitchen.
22 Men may perform either type of prama, but women traditionally perform
only pacga'prama, since their breasts should not touch the earth.

47

with sweet voices, accompanied by instruments such as mdanga,

karatla, gong, etc. The pjr should finish the worship in time
with the rati'kirtana. After the rati, the assembled devotees
should perform circumbulation of the temple and tulas four
times.

Offering foodstuffs after magala[rati

(blya[bhoga)
The procedure for the morning offering (blya'bhoga),
forenoon offering (madhyhna'bhoga), afternoon offering
(aparhna'bhoga), and evening offering (rtri'klna'bhoga) is the
same. Madhyhna'bhoga offering and rati should be completed
by noon. r Ka or r RdhJKa, r Gaurga, and r'
gurudevas offerings should be made on individual, separate
plates. If it is not possible to offer separate plates to each Deity,
then one can offer bhoga to all of them on a single plate. In cases
where the Deities have separate altars, it is obligatory to use
separate plates for offering.
Next, one should bring in the bhoga to be offered and set it
in front of the altar. One should offer the bhoga with a feeling that
r'gurudeva himself is offering the bhoga to r RdhJKa or
rman Mahprabhu.23
23 One should remember to first remove Kas crown and flute etc., before
beginning. Offer the following articles to r'gurudeva, then to r Gaurga,
and then to r RdhJKa. But eatables (naivedya) should be offered to r'
gurudeva only after first offering it to r Gaurga and r RdhJKa. Their
remnants are then offered to r'gurudeva. For example: one would first mentally
offer pupjali, sana, pdyam, and camanyam to r'gurudeva, then physically
offer these articles as shown below (by offering water into the throwJout pot
etc.). Afterwards, one would offer pupjali, asana, pdyam, camanyam, and
minna'pnydikam to r Gaurga in ones mind, and then physically offer
these articles as shown below. At this time tulas should also be put on the
preparations. From here one should proceed to offer these articles to r RdhJ
Ka, as shown below, followed by the chanting of the gopla'mantra, while
keeping ones right hand, covered by the left hand, above the bhoga plate. For

48

Ringing the bell, one should chant:

ea pupjali r kl rdh'kbhy nama offer
pupjali, a few flower petals, at the lotus feet of each Deity
ida sana r kl rdh'kbhy nama offer the
sana by putting a few flower petals on each sitting place (If
there is no sana, then offer flowers on the ground in front
of the Deity, or in absence, offer water into the throwJout
pot.)
etat pdya r kl rdh'kbhy nama offer water
into the throwJout pot
ida camanya r kl rdh'kbhy nama offer
water into the throwJout pot
ida minna'pnydikam r kl rdh'kbhy
nama place a tulas leaf on each preparation. Sprinkle
a few drops of water from the conchshell onto each
preparation.24
One can offer bhoga to the Deity by using the mla'mantra for
each Deity, such as ai gurave nama for the spiritual master, or
kl gaurya svv for Gaurga. One may offer to r r Rdh
and Ka together by the mantra, r kl rdha'kabhym
namah, or one may offer separately first to r Ka with the
mantra, kl kya namah, and then offer His prasda to rmat
Rdhik with the mantra, r rdhikyai nama. One can then
offer to r'gurudeva the prasda of r Gaurga, r Ka, or r
RdhJKa. In this mood one can also offer unoffered bhoga to
him, and r'gurudeva will honor the prasda after offering it to
his worshipful Deity. In special cases, where there is a separate
altar for r'gurudeva, or at his samdhi'mandira, there is no fault
in offering the unoffered bhoga to him in this mood. Keeping
an example of how to offer the following articles first to r'gurudeva etc., please
see Card 3.
24 While using the conchshell, be careful not to pour excessive water onto the
bhoga, making it wet. Instead one may also use water from the camana cup.

49

ones right hand, with the brhmaa thread wrapped around

the thumb three times, covered by the left hand, above the bhoga
plate, one should chant the mla'mantra or gopla'mantra eight
times.25 Closing the curtains, one should come out of the Deity
room, close the door, and chant the kma'gyatr and then the
gaura'gyatr ten times, followed by the paca'tattva mantra and
mah'mantra, both ten times.
Then wait for the Lord to eat (e.g., 10 to 15 minutes). Again
enter the Deity room and offer camana to the Deity by chanting:
ida camanya rm kl rdh'kbhy nama

Then offer tmbla, or in absence offer water into the throwJ

out pot, while chanting:
ida tmbla r kl rdh'kbhy nama

Then offer this prasda to r'gurudeva and all the sakhs in

the following sequence:
ida mah'prasda ai r gurave nama
ida mah'prasda o sarva'sakhbhyo nama
ida mah'prasda o pauramsyai nama
ida mah'prasda o tulasyai nama
ida mah'prasda o sarva'vaiavebhyo nama
ida mah'prasda o sarva'vaiavbhyo nama
ida mah'prasda o sarva vrajavsbhyo nama
After offering the prasda to r'gurudeva and his
assosciates,26 one should go outside the Deity room and chant
25 One may also chant the gaura'mantra eight times along with the gopla'
mantra.
26 One offers the remnants of r RdhJKa first to r'gurudeva, who then
takes the remnants and distributes them to all the sakhs and other associates.
After this, one meditates on r'gurudeva partaking in the remnants.

50

the guru'mantra and guru'gyatr ten times each, followed

by the paca'tattva mantra and mah'mantra both ten times.
Then, clapping ones hands, one should reJenter the Deity room
and wash his mouth in the following manner by chanting:
ida camanya ai gurave nama

Then one can take the plate outside and wash the floor
where it was placed. Replace the Deities flute and crowns, and
reJopen the door or curtains.

Cleaning the temple

After the blya'bhoga offering, while singing the holy names
of the Lord in a mood of servitude, clean the Deity room and
temple, either with water or with pure cowdung mixed with clay.
Then clean the paraphernalia, used in worshiping the Lord.

Picking flowers and tulas leaves

One should pay obeisances unto r Bhagavn, seek
His permission, and pick flowers, tulas leaves, and majars
according to the proper rules. It is prohibited to collect tulas
leaves without having bathed. The best way to pick tulas and
flowers is after taking morning bath. One can also pick flowers
before bathing and collect tulas leaves after bathing, as there is
no probhition for picking flowers before ones bath. In case of
emergency and one is unable to take bath, one should put on
fresh clothes, bathe by meditation (mantra'snna), and with pure
consciousness pick flowers and tulas leaves. For the arcana of r
Bhagavn, fragrant white flowers are the best. Dry, stale, split
or torn flowers, flowers which have fallen on the earth, flowers
infested with insects, flowers on which hair has fallen, flowers

51

which are in the budding stage, unfragrant flowers, flowers

having a pungent smell, unsanctified flowers, flowers already
smelt or offered, and flowers grown in impure places like the
crematorium, are unfit for the worship of r Bhagavn. In the
absence of flowers, one can offer flowers in meditation and offer
tulas leaves or water. Flowers should not be washed with water.
Flowers should be sanctified for the arcana of r Bhagavn by
sprinkling candana or Gag water on them, while chanting the
following mantra:
pupe pupe mah'pupe
supupe pupa'sambhave
pupa'cayvakre ca
hu pha svh
O flowers, O great and auspicious flowers who have
appeared from budding creepers, may you be purified.

Special considerations for tulas

After one bathes oneself and silently recites27 the gyatr'
mantras, one should bathe tulas (by pouring water on her earth),
and offer obeisances while chanting her snna'mantra and
prama'mantra. One should not bathe tulas without bathing
oneself beforehand. While chanting the mantra for picking tulas
(cayana'mantra), one should pick tulas leaves or soft majars,
individually and very carefully, with the right hand so that
TulasJdev will not experience any kind of pain. One should not
cut tulas with scissors or a knife, nor pick tulas wearing shoes.
After picking leaves, recite the prayers begging for forgiveness for
having caused any pain to her. For other people (nonJVaiavas),
picking tulas is probhited on various days. For pure Vaiavas
27 When silently reciting ones gyatr'mantras, one should avoid making any
sound or moving ones lips.

52

though, picking tulas is only probhited on the day of dvda.

Picking tulas at night time is also prohibited. Rather, one may
use unoffered tulas leaves that are dried or picked many days
previously. It is forbidden to put tulas on the feet of r'gurudeva.
One may put tulas into the hand of r'gurudeva. One should
pick tulas leaves only with the intention of using them in the
service of Bhagavn, and no one else.

Mantra to be chanted while offering

obeiscences to tulas (prama[mantra)
vndyai tulas devyai
priyyai keavasya ca
ka'bhakti'prade devi!
satyavatyai namo nama
I offer prama time and again unto TulasJdev, also known
as Vnd and Satyavat, who is very dear to r Ka, and
who bestows ka'bhakti.

Mantra to be chanted while bathing

tulas (snna[mantra)
o govindavallabh dev
bhakta'caitanya'kri
snpaymi jagad'dhtr
ka'bhakti'pradyinm
O goddess, I am bathing you who are very dear to Govinda,
who gives life to the devotees, who are the mother of the
entire world, and who bestows ka'bhakti.28

28 When bathing tulas, one generally offers her three spoons of water from the
camana cup, and recites the aboveJmentioned snna'mantra.

53

Mantra to be chanted while picking

leaves from tulas (cayana[mantra)
o tulasy amta'janmsi
sad tva keava'priy
keavrthe cinomi tv
varad bhava obhane
O Tulas, you manifested from nectar and you are very
dear to r Keava. Now I am collecting your leaves for the
service of Keava. O bestower of benedictions; be pleased
with me.

Mantra to be chanted to beg forgiveness

for any offenses committed
(apardha[kam[prrthan[mantra)
cayanodbhava dukha ca
yad hdi tava vartate
tat kamasva jagan'mta
vnd'devi namo stu te
O mother of the universe, please forgive me if I have caused
you any pain by picking your leaves. O VndJdevi, I offer
my humble obeisances unto you.

54

Chapter Three
Forenoon Duties (Prvhna'ktya)
On the order of r'gurudeva [Meditating that I am
performing this worhip on the order of r'gurudeva and under
his guidance.], chant r r Guru'Gaurga r r Rdh
Vinodabihrj k jaya, offer prostrated obeisances, and enter into
the room for Their worship. Then, sanctify the sana, or sitting
place. Before beginning, gather all necessary paraphernalia for
performing the arcana of the Lord.

Sanctifying the sitting place (sana[uddhi)

First, spread out the sana, purify the hands, and perform
ordinary camana. Worship the sana by chanting o sana'mantrasya
meru'pha'i, sutala chanda krmo devat sanopaveane
viniyoga. Then chant o dhra'aktaye nama, o anantya nama,
o krmya nama. Afterward, touch the sana and chant:
pthiv tvay dht lok
devi tva viun dht
tva ca dhraya m nitya
pavitra csana kuru
O PthivJdevi (Mother Earth), you support all the worlds
people, and r Viu sustains you. O goddess, please
always support me and sanctify this sana.

Then sprinkle some water on the sana, and offer the sana
fragrant flowers.
55

Establishing the various paraphernalia

for arcana
While sitting on ones sana and facing the Deities, one
should sit in the halfJlotus sitting position (svastika'sana) or in
the fullJlotus sitting position (padma'sana). Then one should
establish the paca'ptra and other paraphernalia for arcana in
their respective places on the floor in front of oneself. Establish
the bowl in which the Deity will be bathed (snna'ptra) and face
the Deity. Keep the camana'ptra before the Deity. In front and to
the left of oneself, place: a bathingJconchshell, which opens to the
right (dakia'akha), on a threeJlegged stand; a bell on a small
plate; pdya; arghya; a small bowl for camanya and madhuparka;
incense in a stand; and a small pot of water for cleaning the
blowing conch. Note: the blowing conchshell should not be used
in the Deity room. In front of oneself to the right, in a line, one
should place: the conchshell; the paca'ptra; a ghee lamp on a
stand; a container for candana (sandalwood paste); flowers and
tulas leaves; and a throwJout pot, for throwing the remnant
water after purifying ones hands and other remnant articles, at
an easily accessible distance (see diagram).
1. Deities bathing pot (snna'ptra)
2. Gurudevas bathing pot
3. camana'ptra
4. Paca'ptra
5. Bathing conchshell
6. Water pot
7. Small pot of water
8. Bell on a small plate
9. Blowing conchshell
10. Inscense in a stand
11. OneJwick ghee lamp
12. FiveJwick ghee lamp
13. Candana
14. Flowers
15. Tulas leaves
16. ThrowJout pot
17. Drying cloth
Note: The paca'ptra includes pdya,
arghya, camanya and madhuparka.

56

Before establishing each article, draw two intersecting

triangles on the place where the article is to be established,
chanting the mantra, o astrya pha. Then rinse and place the
article in its place.

After washing the tulas leaves, place them in the ptra.

Flowers should not be washed with water. Purify them by
chanting the pupa'uddhi'mantra.
pupe pupe mah'pupe
supupe pupa'sambhave
pupa'cayvakre ca
hu pha svh
O flowers, O great and auspicious flowers who have
appeared from budding creepers, may you be purified.

In the absence of Gag water, purify ordinary water by

chanting the previously mentioned mantra to invoke the trthas.
gage ca yamune caiva
godvari sarasvati
narmade sindho kveri
jale smin sannidhi kuru
O Gag, O Yamun, O Godvar, O Sarasvat, O Narmad,
O Sindhu, O Kver, please become present in this water.

There is no need to recite this mantra if one has Gag water.

57

Establishing water in the paca[ptra

First, one should establish the paca'ptra. Pouring a few
drops of water from a waterpot on the floor, one should use
the water to draw two intersecting triangles on the place where
the paca'ptra will sit. Then, chanting the mantra, o astrya
pha, one should pour some water from the waterpot into ones
hand and sprinkle it on the paca'ptra along with its spoon.
After washing the paca'ptra in this way, one should chant
o dhra'aktaye nama, and place the paca'ptra on the two
intersecting triangles. Then with the mantra, o hdayya nama,
one should place a flower petal in the paca'ptra. Now one
should pour water into the paca'ptra, saying o irase svh.
After this, with a flower petal dipped in candana, one should
perform worship of the paca'ptra by offering the flower petal,
in rati fashion, to the paca'ptra, chanting o a arka'maalya
dvdaa'kaltmane nama. Then one should press the flower petal
onto the side of the paca'ptra. Then one should worship the
water in the paca'ptra by offering a flower petal dipped in
candana. At this time one should chant o u soma'maalya
oaa'kaltmane nama. Then one should attach the flower to
the rim of the paca'ptra. Afterward, invoke all of the trthas,
or holy places, to that water by chanting the mantra to invoke
the holy trthas (see previous page). Then one should chant the
mla'mantra or gopla'mantra over the paca'ptra eight times.
While doing this, the sacred thread should be wrapped around
the thumb, and the left hand should be covering the right hand
so that the chanting of the mantras on the fingers cannot be seen.

Establishing the conchshell

Next one should establish the bathing conchshell, in front
of and to the left of oneself. Pouring a few drops of water from
the waterpot on to the floor, one should use the water to draw the
58

same triangular design on the place where the conchshell stand

will sit. Chanting o astrya pha, one should pour some water
from the waterpot into his hand and sprinkle it on the conchshell
stand to wash it. After this, one should chant o dhra'aktaye
nama, and taking one petal dipped in candana, place it in the
triangular design. Then one should place the conchshell stand
on the triangular design. Again, chanting o astrya pha, one
should wash the conchshell in the same way and place it on
the stand. While chanting o hdayya nama, one should place
gandha (a mixture of candana, camphor, and musk)29, flowers,
and tulas leaves into the conchshell. Chanting o irase svh,
one should fill the conchshell with water from the waterpot.
Next, taking a tulas leaf and a flower petal dipped in gandha,
one should worship the conchshell stand by offering the flower
petal to the conchshell stand, in rati fashion, with the mantra,
o ma vahni'maalya daa'kaltmane nama. Then one should
attach the flower petal with candana and the tulas leaf to the
conchshell stand. Next one should take another flower petal
dipped in candana and a tulas leaf, and perform the worship of
the conchshell by offering them to the conchshell and uttering
the mantra, o a arka'maalya dvdaa'kaltmane nama.
Then one should press the the flower petal and tulas leaf onto
the outside of the conchshell. After this, one should take another
flower petal dipped in candana and a tulas leaf, and perform the
worship of the water in the conchshell by offering them to the
water while chanting the mantra, o u soma'maalya oaa'
kaltmane nama. One should put the flower petal and tulas leaf
into the water inside the conchshell. Summon all the holy waters
into the water inside the conchshell by chanting the trthvhana'
mantra, while using the akua'mudr (see diagram on next page).
29 The three items, candana (sandalwood), karpra (camphor), and aguru
(scented aguru wood), mixed in a particular ratio, comprise gandha. If all these
ingredients are not available, simple sandalwood paste is sufficient. Camphor
should not be used in the winter. Synthetic camphor should not be used, for it
gives a burning sensation.

59

Touch and cover the water in the conchshell with the right hand,
covered by the left hand, and chant the mla'mantra or gopla'
mantra eight times. One should be careful not to touch the water
with ones fingernail.30 One should put a little water from the
conch into the proksa'ptra (a pot meant for contaning this
special water called viea'arghya). Then pour a little water from
the conchshell into ones right hand, and sprinkle the water from
the conchshell three times onto the items and area of worship,
and ones body. Pour the remaining water in the throwJout pot.31
Fill the conch again with water while chanting o irase svh,
and place it in front of you. Now that the bathing conchshell
has been established, [meaning that it has been purified and the
presence of all the holy waters, as well as the Lord, have been
invoked into the conchshell] one should chant the prayers to the
conchshell (sakha'stuti).

Prayers to the conchshell (sakha[stuti)

tva pur sgarotpanno
viun vidhta kare
30 Long nails are considered to be dirty and contaminated. Therefore, it is a
general practice of pjrs to keep their fingernails short in order to avoid sev'
apardha, like contaminating the bhoga and other various articles, meant for
offering to the Lord. Even during the four months of cturmsya, pjrs should
keep their nails short.
31 One may also save the reminder of this purified water and use it later for
arcana purposes. For example, water for the camana cup, etc.

60

mnita sarva'devai ca
pcajanya namo stu te
O Pcajanya, please accept my prama. In ancient times,
you were born from the ocean and seized by the lotus hand
of Lord Viu. Thus you are honoured by all the demigods.

tava ndena jmt

vitrasyanti sursur
aka'yuta'dptbha
pcajanya namo stu te
O Pcajanya, upon hearing your roaring sound, the
mountains, clouds, demigods and demons tremble in fear.
Your splendour equals that of thousands of brilliant moons.
I offer prama unto you.

garbh devri'nr
vilayante sahasradh
tava ndena ptle
pcajanya namo stu te
O Pcajanya, I offer prama unto you. Your roaring
sound shatters into thousands of pieces the wombs of the
demons wives in the lower planetary systems.

Glories of the conchshell (akha[mhtmya)

In a small bathing conchshell (which opens to the right),
place cows milk, paddy rice (tapa), rice, and flowers. In the
absence of these items, regular water can be used for bathing
the r nryaa'il.32 Blowing a conchshell during the bathing
is very pleasing to Him. Bathing is best performed while reciting
32 During the cold season, the bathing water should be lukeJwarm. Also one
should not perform bathing of r'lagrma'il before sunrise.

61

the purua'skta'mantra. Alternatively, chanting the mantra,

ida snnyodaka o namo nryaya nama, while bathing
the Deity, can serve the purpose. The water contained in the
conchshell is as good as Gag water.

Establishing the bell

In front of the blowing conch, a little further away from
oneself, one should establish the bell. Pouring a few drops
of water on the floor, one should use the water to draw
the triangular design on the place where the bell will sit.
Then, chanting o astrya pha, one should take some water
from the waterpot into the hand and sprinkle it on the
bell, which should be sitting on a small round brass plate.
Then saying o dhra'aktaye nama, one should place the
bell on the triangular design. Then, chanting o jaya'dhvani'
mantra'mtre svh, one should offer, in rati fashion, a flower
petal dipped in candana to the bell. One should press the flower
petal to the bell, and then ring the bell. Now that the bell has
been established, [meaning that it has been purified and is now
ready to be engaged in the service of the Lord] one should chant
prayers glorifying the bell (ghaa'uddhi'mantra), meditating
that the bell is a servant of the Lord.

Glories of the bell (ghaa[uddhi[mantra)

sarva'vdya'mayi ghae
deva'devasya vallabhe
tv vin naiva sarve
ubha bhavati obhane
O beautiful bell, you embody the sweet sound of all music
and you are dear to the God of gods, r Ka. Without
you there is no auspiciousness for anyone.

62

Offering incense (dhpa[dna[mantra)

Placing the incense in its appropriate place one should offer
it the following prayer,
vanaspati rasotpanno
gandhhyo gandha uttama
ghreya sarva'devn
dhpo ya pratighyatm
O Bhagavn, this incense, having been obtained from
the sap of the king of trees, is endowed with the best of
fragrances. Please accept this fragrant incense, which is
very sweet smelling to the demigods.

Offering the ghee lamp (dpa[dna[mantra)

sva'prako mah'teja
sarvatas timirpaha
sa bhybhyantara'jyotir
dpo ya pratighyatm
O Bhagavn, this lamp is endowed with immense
effulgence. It removes all darkness and illuminates both
internally and externally. Please accept this lamp.

After reciting the above mantra, offer pupjali, or flowers,

to the lamp while chanting o nama dhpevarya.

Offering water for foot bathing (pdya)

Pdya is water for washing the Lords lotus feet.
The ingredients used in pdya are drv grass or kua grass,
ym dhna (grain), and tulas leaves, or one can use water in

63

which some fragrant flowers have been soaked or to which roseJ

water has been added. Candana can be also added. Pdya is
placed in the bowl called pdya'ptra, and is offered to the Lord
with a spoon, by pouring it over His lotus feet. Only at the
time of bathing does one physically pour it over the Deities
feet. At other times one shows the spoon to the Lord and
offers it by meditation. Afterwards, one discharges it into the
throwJout pot.

Offering special sanctified water (arghya)

Arghya is an offering (a drink or a liquid for sprinkling on
the head) meant for highly respectable persons upon greeting
them. The ingredients of arghya are water, milk, drv grass,
yoghurt, unboiled paddy rice (arav), rice, sesame seeds, white
mustard seeds, barley, etc. A brief version can be made using
only candana, flowers, and water. Lotus petals are very dear to
the Lord. For worship of r'viu'tattva, combine tulas leaves
with the above mentioned items. It is placed in a bowl called the
arghya'ptra, and offered to the Lord with a spoon. The spoon
should be held before the mouth of the Lord, while the pjr
meditates that he is offering it to the Lord for His satisfaction.
One should then discard the liquid by pouring it into the
throwJout pot (snna'ptra).

Offering foodstuffs (madhuparka)

Madhuparka is foodstuff or drink. Madhuparka contains
ghee, honey, and sugar. According to some, the combination
of yoghurt and milk, along with the above three items, is also
known as madhuparka. The madhuparka should be placed in a
bowl called a madhuparka'ptra, and offered to the Lord with
a spoon. The spoon should be held before the mouth of the

64

Lord, while the pjr meditates that he is offering it to the

Lord for His satisfaction. The liquid is then poured into the
bathing receptacle, called the throwJout pot (snna'ptra).

Offering water for mouth rinsing

(camanya)
camanya is water used for rinsing the Lords mouth.
It consists of water with ground nutmeg, ground cloves, and
kakolJberry scent. It is placed in a bowl called the camanya'
ptra, and offered to the Lord with a spoon. The spoon should
be held before the mouth of the Lord while the pjr meditates
that he is offering water to the Lord for rinsing His mouth.
The water is then discarded into the throwJout pot. This is
done three times. Often the pjr simply uses water from the
paca'ptra.

Offering five nectarean ingredients

(pacmta)
Pacmta consists of yoghurt, milk, ghee, honey, and
sugar. In the absence of ghee, one can use fused rice (lja). In the
absence of honey, one can use jaggery. In the absence of yoghurt,
one can use milk. In the absence of any such items, one should
meditate on the particular item and offer a flower or a tulas
leaf. In the absence of even flowers or a tulas leaf, when there
is nothing available, one can compensate by using regular
water to perform the worship. Above each bowl of one of the
ingredients of the pacmta, one should chant the mla'mantra
eight times, with the hand gesture known as the cakra'mudr
to protect it. Before bathing the Deities with pacmta, purify
the articles by chanting the pacmta'odhana'mantras.

65

Mantras to sanctify the ingredients

(pacmta[odhana mantras)
For bathing the Deity or r'lagrma'il with pacmta
on r Janmam, r PhlgunJprim or r GauraJprim,
and other special occasions, each ingredient of the pacmta
should be sanctified by the following pacmta'odhana
mantras.
for milk, chant o paya pthivy paya auadhu payo
dvyantarke payodh payasvat pradia santu mahyam
for yoghurt, chant o dadhi krvno akria jior avasy
vjina surabhino mukhkarat pra yuita riat
for ghee, chant o ghta ghtapvna pibata vas vas
pvna pivatntarikasya havir asi svh dia pradia dio
vidia uddio digbhya svh
for sugar, chant o ap rasa udvayasa srye
santa samhita ap rasasya yo rasas tam vo ghmy
uttamopayma ghtosndrya jua ghmy ea te yonir
indrya te juatamam
for honey, chant o madhu bt tyate madhu karanti
sindhava mdhvrna santv oadh madhu'naktam utoaso
madhumat prthiva raja madhu dyaur astu na pit
madhumn no vanaspati madhumn astu srya mdhvr
gvo bhavantu na ' o madhu o madhu o madhu

Mantras to be chanted while bathing

with pacmta
The ingredients may then be mixed together, or offered
separately, while chanting the appropriate mantras. A tulas
leaf should be placed in each item beforehand. The mantras for
offering each item while bathing are as follows:

66

milk: o ida dugdha snnyam (or o ida kra snniyam)

yogurt: o ida dadhi snnyam
ghee: o ida ghta snnyam
honey: o ida madhu snnyam
sugar: o ida ita snnyam (or o ida arkar snnyam)
For example, while bathing Gaurga with milk from
the conch shell, one should chant o ida dugdha snnyam
kl gaurya svh. One may use these mantras for bathing r'
gurudeva as well, such as on his vysa'pj.

Scent (gandha)
The three items candana (sandalwood), karpra (camphor),
and aguru (scented aguru wood), mixed in a particular ratio,
comprise gandha.

The articles to be offered (upacra)

According to time and place, sixteen, twelve, ten or five
articles (upacra) can be employed in the worship of r Bhagavn.
Before the performance of the pj, one should determine
the number of items to be offered, collect them, and bringing
them all inside the Deity room. One may offer the following
combinations according to ones means or the time available.
If any item is unable to be procured, then they can be substituted
by meditation and the offering of camana from the paca'ptra.
sixteen articles (soaopacra) The sixteen items for
offering are: sana (seat), svgata (welcoming), pdya
(ingredients for footJbathing), arghya (a ritualistic liquid
offered to honourable persons), camanya (ingredients for
washing the mouth), madhuparka (a sweet drink), snna

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(ingredients for bathing), vastra (clothes), upavta (sacred

thread), bhaa (ornaments), gandha (a special scent),
pupa (flowers), dhpa (incense), dpa (ghee lamp), naivedya
(foodstuffs), mlya (garland), and vandan (prayers).
twelve articles (dvdaopacra) The twelve items for
offering are: sana, pdya, arghya, camanya, madhuparka,
snna, vastra, gandha, pupa, dhpa, dpa, and naivedya.
ten articles (daopacra) The ten items for offering are:
sana, pdya, arghya, camanya, madhuparka, gandha, pupa,
dhpa, dpa, and naivedya.
five articles (pacopacra) The five items for offering are
gandha, pupa, dhpa, dpa, and naivedya.

Purification of oneself (bhta[uddhi)

Before pj, one should purify oneself by thinking in the
following way: By constitution I am an eternal servant of r
Ka, but by some misfortune I became averse to Him since
time immemorial. Thus identifying myself with a material body
in this illusory existence, and being trapped in this repeated
cycle of birth and death, I was burning in the blazing fire of
the threefold miseries. However, by great fortune that is, by
the mercy of r'guru I have come to understand my identity
as a minute, atomic spiritual particle, an eternal servant of r
Ka, completely aloof from the gross and subtle bodies. Now,
by the order of r'gurudeva, under his shelter, I have obtained
the fortune of serving r r GuruJGaurga and r r RdhJ
Vinodabihrj. With such feelings in the heart, recite the
following mantra and meditate within:
nha vipro na ca nara'patir npi vaiyo na dro
nha var na ca gha'patir no vanastho yatir v
kintu prodyan nikhila'paramnanda'prmtbdher
gop'bhartu pada'kamalayor dsa'dsnudsa

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I am not a brhmaa, katriya, vaiya or dra, nor a

brahmacr, ghastha, vnaprastha or sannys. Being
transcendental to this gross and subtle body, I am the
servant of the servant of the servant of the lotus feet of the
master of the gops, r Ka, who is the ultimate shelter
of everyone, full of transcendental bliss, and an ocean of
unlimited nectar.

Meditation on oneself (tma[dhyna[mantra)

divya r'hari'mandirhya'
tilaka kaha sumlnvita
vaka r'harinma'vara'subhaga
r'khaa'lipta pna
pta skma navmbara
vimalat nitya vahant tanu
dhyyet r'guru'pda'padma'
nikae sevotsuka ctmana
I meditate on myself as being surrendered at the lotus feet
of r'guru and possessing great determination to serve
him. I meditate on myself being adorned with beautiful
tilaka, representing the temple of r Hari, on my forehead.
I am wearing a beautiful necklace of tulas beads around
my neck. My chest is marked with the holy name and
anointed with sandalwood pulp. I am dressed in fine and
pure cloth, and within I am constantly absorbed in everJ
fresh spiritual sentiments.

69

70

Chapter Four
r Guru'pj
r Gaurasundara is sitting on a jewelJstudded altar at the
Yogapha in Mypura, which is part of the transcendental
realm of r NavadvpaJdhma. r Nitynanda Prabhu is
standing at His right side, r Gaddhara at His left, r Advaita
Prabhu is standing before Him with folded hands, and rnivsa
Paita is standing behind Him, holding an umbrella. Just below
the jewelled altar of r Gaurasundara there is another altar, on
which r'gurudeva is sitting.
Keeping this conception within the heart, one should
worship r'gurudeva, according to ones capacity, with sixteen,
twelve, ten, or five articles.

Obeisances unto r Guru[varga

Offer prama unto the guru'parampar, situated on the altar
to the left side of the Deity. Then recite:
ai gurave nama
ai parama'gurave nama
ai paramehi gurave nama
ai r guru'paramparyai nama
o sarva'gurttamya r'ka'caitanyya nama

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Mantra to meditate on r Gurudeva

prta rman navadvpe dvi'netra dvi'bhuja gurum
varbhaya'prada nta smaret tan nma'prvakam
In the early morning, chant r'gurudevas name, while
remembering him as being situated in r Navadvpa or r
VndvanaJdhma, and possessing two eyes and two arms.
He is the bestower of fearlessness and the embodiment of
peacefulness.

Arcana of r Gurudeva
After reciting this mantra, utter the name of ones r'
gurudeva and chant his jaya'dhvani three times. For example,
nitya'll'pravia o viupda aottara'ata r rmad Bhakti
Prajna Keava Gosvm Mahrja k jaya!
First worship r'gurudeva mentally,33 and pray to him for
his mercy. Then worship him with external items, while reciting
the guru'mantra, received at the time of dk. Next, call upon r'
gurudeva with the feeling, I am bathing him in the snna'ptra.
While ringing the bell, one should chant the following mantras
and offer him an sana, pdya, etc.
ida sana ai gurave nama offer flowers dipped in
candana into the snna'ptra for the purpose of making an
sana for r'gurudeva
33 One should offer to r'gurudeva all the sixteen articles mentioned below
in sequence, first in ones mind and then physically. At this point, if one has a
Deity of r'gurudeva and wants to bathe him, then one should place him into the
bathing pot (snna'ptra). If one doesnt have a Deity, one may place a picture of
r'gurudeva in front of the bathing pot, and showing the articles to the picture,
discharge them into the bathing pot. If a bathing pot is not used, then they should
be discharged into the throwJout pot. Also, if a Deity is made out of wood and
one doesnt want to get him wet, then one may place a mirror in the bathing pot,
and bathe the Deitys reflection by pouring the substances onto the mirror.

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prabho! kpay svgata kuru ai gurave nama with folded

hands, invite him on the sana situated in the snna'ptra
etat pdya ai gurave nama offer water at his lotus feet
into the snna'ptra
ida arghya ai gurave nama offer arghya (gandha,
flowers, and water) into the snna'ptra
ida camanya ai gurave nama discharge water into
the throwJout pot
ea madhuparka ai gurave nama offer madhuparka into
the snna'ptra
ida camanya ai gurave nama discharge water into
the throwJout pot
ida sugandha taila ai gurave nama afterward,
meditate on applying fragrant oil to the beautiful limbs of
r'gurudeva, and offer a flower dipped in candana into the
snna'ptra
ida snnya ai gurave nama while ringing the bell
and reciting prayers, bathe r'gurudeva in the snna'ptra
with fragrant water poured from the conchshell
ida sottarya'vastra ai gurave nama offer two flowers
in the throwJout pot for the purpose of offering an upper
and lower garment to r'gurudeva
ida camanya ai gurave nama discharge water into
the throwJout pot
After this, meditate that r'gurudeva is sitting at his place
on the altar. Touch his feet, and chant the guru'mantra eight
times. This is called prasdhana [meaning that one has now
completed cleansing and decorating the transcendental body
of r'gurudeva.] Then offer the following articles. In absence,
meditate on offering the article, and offer a flower dipped in
candana at his lotus feet, or offer water into the throwJout pot.
ida upavta ai gurave nama offer the sacred thread
(upavta) to r'gurudeva
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ida tilaka ai gurave nama draw the tilaka mark on the

body of r'gurudeva
ida bharaa ai gurave nama for the purpose of
decorating r'gurudeva [with a flower garland, brhmaa
thread, cloth, tilaka etc.], offer a flower dipped in candana
at his lotus feet
ea gandha ai gurave nama offer scent at the lotus feet
of r'gurudeva
ida sugandha pupa ai gurave nama offer flowers
dipped in candana at his lotus feet
etat tulas ptra ai gurave nama offer tulas into his
right hand
ea dhpa ai gurave nama offer incense to him by
discharging water into the throwJout pot
ea dpa ai gurave nama offer a ghee lamp to him by
discharging water into the throwJout pot34
[If one is performing guru'pj as part of regular arcana,
then foodstuff (naivedya) will be offered during the arcana
of r Gaurga and r RdhJKa, and the remnants will
be offered to r'gurudeva afterward. If this is the case, one
continues directly to r'gaurga'pj and the arcana of r
RdhJKa.
In the case where arcana is only being performed to r'
gurudeva, or being performed separately such as on his vysa'
pj or disappearance day, one should continue the arcana of r'
gurudeva and offer him naivedya as shown below. (r'gurudeva
will offer the bhoga himself to his worshipful Deity, and then
honor the remnants.)]
Here one should again offer sana, pdya, and camana as
before; and then offer foodstuffs (naivedya) by chanting:
34 Generally one performs r'guru'pj, followed by the arcana of r Gaurga
and r RdhJKa. At that time, when one offers the incense physically to r
RdhJKa, one also offers it to r'gurudeva; therefore, here one may substitute
incense by discharging water into the throwJout pot.

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ida naivedya ai gurave nama place tulas leaves on

each preparation and sprinkle the offering plate (naivedya'
ptra) with water from the conchshell
ida pnya ai gurave nama place a tulas leaf and
sprinkle a drop of water from the conchshell into the
drinking cup (pnya'ptra) from the conchshell35
ida camanya ai gurave nama discharge water into
the throwJout pot
After this, meditate that r'gurudeva is very happily situated
on his altar.
ida tmbla ai gurave nama offer him tmbla, or in
the absence of tmbla, offer flowers
ida mlya ai gurave nama offer him a flower garland
ida sarvam ai gurave nama offer a flower unto the lotus
feet of r'gurudeva, representing all the items that are very
dear to r'gurudeva that may have not been offered
After this, chant guru'gyatr ten times and offer prayers
and obeisances unto him.

Prayers to r Gurudeva
tva gopik vsa'ravesa tanayntike si
sevdhikrii guro nija pda padme
dsya pradya kuru m vraja knane r
rdhghri'sevana'rase sukhin sukhbdhau
O Gurudeva! You are immersed in an ocean of bliss and
you can award transcendental service. You are the beloved
gopk of rmat Rdhik. Please bestow on me the shelter
of your lotus feet, so that I can be blissfully engaged in
35 Along with the offering plate, a cup of water is always offered.

75

the transcendental service of the Queen of Vraja, rmat

Rdhrn.

Obeisances unto r Gurudeva

o ajna'timirndhasya jnjana'alkay
cakur unmlita yena tasmai r'gurave nama
I offer my most humble daavat'prama unto r'guru,
who has opened my eyes, which were blinded by the
darkness of ignorance, with the torchlight of knowledge.

rdh'sammukha'sasakti sakh'saga'nivsinm
tvm aha satata vande mdhavraya'vigrahm
O spiritual master, I continually offer my obeisances unto
you, who are always in the presence of Srmat Rdhr
and very much devoted to Her. You always reside in the
association of Her confidantes, the gops, and you are the
abode of loving devotion to r Mdhava.

nma'reha manum api ac'putram atra svarpa

rpa tasygrajam uru'pur mthur gohavm
rdh'kua giri'varam aho rdhik'mdhav
prpto yasya prathita'kpay r'guru ta nato smi
I bow down to the beautiful lotus feet of my spiritual master,
by whose causeless mercy I have obtained the supreme holy
name, the divine mantra; the service of the son of SacJmt;
the association of rla Svarpa Dmodara, Rpa Gosvm,
and his older brother, Santana Gosvm; the supreme
abode of Mathur; the blissful abode of Vndvana; the
divine RdhJkua and Govardhana Hill; and the desire
within my heart for the loving service of r Rdhik and
Mdhava in Vndvana.

76

Vaiava[prama
vch'kalpa'tarubhya ca kp'sindhubhya eva ca
patitn pvanebhyo vaiavebhyo namo nama
I offer prama to the Vaiavas who, just like desire
trees, can fulfil the desires of everyone and who are full of
compassion for conditioned souls.

Mah[mantra
hare ka hare ka ka ka hare hare
hare rma hare rma rma rma hare hare

77

78

Chapter Five
r Gaurga'pj
[One may perform worship of r Gaurga with the
same paraphernalia used in the arcana of r'gurudeva, but
the paraphernalia should be purified first with water from the
paca'ptra. Already offered items, such as incense, ghee lamp,
etc., cannot be used. Also separate bathing pots are used for the
Deity and for r'gurudeva.]
Beg r'gurudeva for the mercy to perform the arcana of
r Gaurga in His paca'tattva form. First meditate on r
NavadvpaJdhma.

Meditation on r Navadvpa[dhma
svardhuny cru'tre sphuritam ati'bhat'krma'phbha'gtra
ramyrmvta san'mai'kanaka'mahsadma'saghai partam
nitya pratyalayodyat'praaya'bhara'lasat'ka'sakrtanhya
r'vndavy'abhinna tri'jagad'anupama r'navadvpam de
All glories to r NavadvpaJdhma, situated on the
beautiful banks of r Bhgrath, which is spread wide
in the shape of a tortoise shell and adorned with jewelled
palaces of gold and numerous charming resting places.
That place where the devotees are submerged in the inner
moods of r'ka sakrtana'rasa, being nonJdifferent from
r VndvanaJdhma, is supremely matchless within all
the three worlds.

79

Then meditate on the lotus feet of rman Mahprabhu, as

He sits on a jewelled altar at Yogapha Mypura, within the
boundary of r NavadvpaJdhma.

r Gaura[dhyna[mantra
rman'mauktika'dma'baddha'cikura su'smera'candrnana
r'khaguru'cru'citra'vasana srag'divya'bhcitam
ntyvea'rasnumoda'madhura kandarpa'veojjvala
caitanya kanaka'dyuti nija'janai sasevyamna bhaje
I worship r Caitanyadeva, whose hair is intertwined with
beautiful garlands of pearls, whose face is splendorous like
a radiant moon, whose limbs are anointed with candana
and aguru, and who, adorned with wonderful clothes,
garlands, and transcendental, glittering ornaments, dances
while absorbed in the ecstasies of sweet mellows. His body
of golden complexion, being adorned with the ornaments
of bhva, makes Him appear like an enchanting Cupid
amidst the presence of His intimate associates.

Offering praise (jaya[dna)

jaya r'ka'caitanya prabhu nitynanda
r'advaita gaddhara rvsdi'gaura'bhakta'vnda k jaya

Arcana of r Gaurga
In the same manner as that of guru'pj, after first
performing mnasa'pj, or mental worship, of r Gaurga,
one should, with paraphernalia, perform the external worship of
r Gaurga in the form of the Deity or r'lagrma'il, while
chanting the r'gaura'mantra which one has received from

80

rJgurudeva.36 One should meditate that, After invoking r

GaurgaJdeva, I am bathing Him, and offer the following
articles by chanting:
ida sana kl gaurya svh offer a flower with candana
into the bathing pot (snna'ptra) for the purpose of an sana
prabho! kpay svgata kuru kl gaurya svh with
folded hands, invite rman Mahprabhu onto the sana
situated in the snna'ptra
etat pdya kl gaurya svh offer water at His lotus feet
in the snna'ptra
ida arghya kl gaurya svh offer arghya into the
snna'ptra
ida camanya kl gaurya svh discharge water into
the throwJout pot
ea madhuparka kl gaurya svh offer madhuparka into
the snna'ptra
ida camanya kl gaurya svh discharge water into
the throwJout pot
ida sugandha taila kl gaurya svh afterward, meditate
on applying oil to the limbs of rman Mahprabhu and
offer a flower dipped in candana into the snna'ptra
ida snnya kl gaurya svh bathe Him with fragrant
water from the conchshell while ringing the bell and reciting
prayers; after bathing Him, dry His body with a soft cloth
ida sottarya'vastra kl gaurya svh offer two flowers
into the throwJout pot, meditating upon offering garments
to Him
36 One should offer to r Gaurga all the sixteen articles mentioned below in
sequence, first in ones mind and then physically. At this point, if one has a Deity
of r Gaurga and wants to bathe Him, then one should place Him into the
bathing pot (snna'ptra). If one doesnt have a Deity, one may place a picture of
r Gaurga in front of the bathing pot and, showing the articles to the picture,
discharge them into the bathing pot. If a bathing pot is not used, then they should
be discharged into the throwJout pot.

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ida camanya kl gaurya svh offer water into the

throwJout pot
Meditate on rman Mahprabhu, sitting on His altar and
feeling very satisfied. Then touch His lotus feet and chant r'
gaura'mantra eight times. Afterward, chant:
ida upavta kl gaurya svh offer the sacred thread to
r Gaurasundara, or in its absence offer a flower
ida tilaka kl gaurya svh draw tilaka marks on the
Deity. In absence of tilaka, meditate on drawing tilaka marks
on the Deity and offer a flower dipped in candana.
ida bharaa kl gaurya svh meditate on decorating
the Deity with ornaments and offer a flower
ea gandha kl gaurya svh offer scent at the lotus feet
of the Deity
ida sugandha pupa kl gaurya svh offer flowers
dipped in candana at the lotus feet of the Deity
etat tulas'ptram kl gaurya svh offer tulas leaves
dipped in candana at His lotus feet
ea dhpa kl gaurya svh offer water into the throwJout
pot
ea dpa kl gaurya svh offer water into the throwJout
pot
[If one only has a single bhoga offering plate and one is
worshiping r Gaurga and r RdhJKa, it should be then
offered during the time of r RdhJKa arcana. Here, one can
substitute the bhoga by discharging water into the throwJout pot.
Example: ida naivedya kl gaurya svh offer water into
the throwJout pot. Then continue offering the rest of the articles
such as pnya, camanya, etc. If one is not performing r
RdhJKa arcana, then the bhoga offering plate is presented
here to r Gaurga.]

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Here, one should again offer sana, pdya, and camana as

previously mentioned.
ida naivedya kl gaurya svh place tulas leaves on
each preparation, and sprinkle the offering plate (naivedya'
ptra) with water from the conchshell
ida pnya kl gaurya svh place tulas leaves, and
sprinkle water from the conchshell into the drinking cup
(pnya'ptra)
ida camanya kl gaurya svh discharge water into
the throwJout pot
Then meditate on rman Mahprabhu sitting on His altar
with great satisfaction.
ida tmbla kl gaurya svh offer tmbla, or in the
absence of tmbla, offer a flower dipped in candana
ida mlya kl gaurya svh offer a garland to the Deity
ida sarva kl gaurya svh offer flowers at His lotus
feet
After performing the worship as described above, chant r'
gaura'gyatr ten times. Then offer prayers and prama.

Prayers (stuti)
dhyeya sad paribhava'ghna abha'doha
trthspada iva'virici'nuta arayam
bhtyrtti'ha praata'pla bhvabdhi'pota
vande mah'purua te cararavindam
(rmad'Bhgavatam 11.5.33)
O rman Mahprabhu! O protector of the surrendered
souls, Your lotus feet are the object of my constant

83

meditation. There is no restriction in regard to time and

place for Your meditation. You are the destroyer of the
insults received from ones senses and family members
(in other words, You destroy the material existence of the
living entities). You are the supreme abode of all trthas
like r Gaua, r Vraja, and r KetraJmaala. You are
the supreme shelter of the mah'bhgavata devotees, who
are followers of rla Rpa Gosvm, in the r BrahmJ
MadhvaJGauya Vaiava line. You are glorified by Lord
iva in his incarnation as rman Advaita crya, and
by Lord Brahm in his incarnation as as nmcrya r
Haridsa hkura. You removed the distress of a sheltered
brhmaa suffering from leprosy, and You destroyed the
ulterior desires for material enjoyment from the hearts of
Srvabhauma Bhacrya and King Pratparudra. You
destroy the evil paths of anyabhila, karma, jna, yoga,
and so on, which are the enemies of uddha'bhakti. You
are the bestower of ka'prema. I worship Your lotus
feet, which are like a boat to help us cross the ocean of
nescience.

tyaktv sudustyaja'surepsita'rjya'lakm
dharmiha rya'vacas yad agd arayam
my'mga dayitayepsitam anvadhvad
vande mah'purua te cararavindam
(rmad'Bhgavatam 11.5.34)
I worship the lotus feet of r Caitanya Mahprabhu.
Appearing as a mah'purua, or exalted sage, who, in order
to keep true the words of a brhmaa, retired to the forest
(accepted sannysa), renouncing His life and soul, rmat
ViuJpriyaJdev, who is the manifestation of r Lakm.
His compassion has no limit. Bestowing His mercy freely
on the fallen souls who are deeply entangled in hankering

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after women, children, and wealth, He immerses them in

the ocean of ka'prema.

paca'tattvtmaka ka bhakta'rpa'svarpakam
bhaktvatra bhaktkhya nammi bhakta'aktikam
I offer prama unto r Caitanya Mahprabhu in His five
features, as bhakta'rpa, the form of a devotee (Caitanya
Mahprabhu); bhakta'svarpa, the expansion of a devotee
(Nitynanda Prabhu); bhakta'vatra, the incarnation of a
devotee (r Advaita); bhakta, a pure devotee (r rvsa);
and bhakta'akti, the devotional energy (r Gaddhara).

Obeisances (prama)
nanda'llmaya'vigrahya
hembha'divyac'chavi'sundarya
tasmai mah'prema'rasa'pradya
caitanya'candrya namo namas te
(Caitanya'candrmta)
I offer prama unto r CaitanyaJcandra, whose form is the
embodiment of blissful transcendental pastimes, whose
golden complexion is divinely beautiful, and who bestows
unlimited nectar in the mellows of prema.

namo mah'vadnyya
ka'prema'pradya te
kya ka'caitanya'
nmne gaura'tvie nama
I offer prama unto r Caitanya Mahprabhu, who is
Ka Himself. He has assumed the golden hue of rmat
Rdhik, and is munificently distributing ka'prema.

85

Paca[tattva
r'ka'caitanya prabhu nitynanda
r'advaita gaddhara rvsdi'gaura'bhakta'vnda

Mah[mantra
hare ka hare ka ka ka hare hare
hare rma hare rma rma rma hare hare

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Chapter Six
Arcana of r Rdh'Ka
[One may perform worship of r RdhJKa by using
the same paraphernalia, used in the arcana of r'gurudeva and
r Gaurga, but that paraphernalia should be purified first
with water from the paca'ptra. The same bathing pot, or
snna'ptra, that was used for r Gaurga may be used for r
RdhJKa.]
Begin the arcana of r RdhJKa by seeking the
permission and mercy of r'guru and Gaurga. r'gurudeva
is a confidential servant and an intimate sakh of r RdhJ
Ka. Gurudeva is engaged in the direct service of r
RdhJKa meditating on this, and remembering ones
incapability, perform the arcana. First meditate on r Vndvana.

Meditation on r Vndvana[dhma
tato vndvana dhyyet paramnanda'vardhanam
klind'jala'kallola'sagi'mruta'sevitam
nn'pupa'lat'baddha'vka'aai ca maitam
koi'srya'sambhsa vimukta a'taragakai
tan'madhye ratna'khacita svara'sihsana mahat
Meditate on a great golden throne studded with jewels
within the divine realm of r VndvanaJdhma. A place

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of everJincreasing bliss, VndvanaJdhma is served by

breezes cooled by the touch of the Yamuns waves and
is decorated with various types of flowers, creepers, and
trees. Its splendour is equal to that of millions of suns, and
it is ever free from the six waves of material nature (namely
lust, anger, greed, envy, false ego, and illusion).

Meditation on r Rdh[Ka
dvyad'vndraya'kalpa'drumdha
rmad'ratngra'sihsana'sthau
r'r'rdh'rla'govinda'devau
prehlbhi sevyamnau smarmi
I meditate upon rmat Rdhik and rman GovindaJ
deva, who are seated on an effulgent jewelled throne
beneath a desire tree in a temple composed of jewels within
the supremely beautiful land of r Vndvana. I meditate
on Them, accepting service from Their beloved sakhs,
headed by Lalit and Vikh.

sat'puarka'nayana meghbha vaidyutmbaram

dvi'bhuja jna'mudrhya vana'mlinam varam
divylakraopeta sakhbhi pariveitam
cid'nanda'ghana ka rdhligita'vigraham
I meditate on r Ka (seated on the jewelled throne),
who possesses beautiful lotus eyes, whose bodily hue
resembles that of a fresh raincloud, who wears a yellow
silken dhoti, who has two arms, who plays the flute, who
wears beautiful forest garlands, who is adorned with
glittering ornaments, who is surrounded by the gops, who
embraces rmat Rdhik, and whose body is composed of
transcendental consciousness and bliss.

88

r ka r'ghana'yma prnanda'kalevaram
dvi'bhuja sarva'devea rdhligita'vigraham
I meditate on r Ka, whose bluishJblack colour
resembles that of a fresh raincloud, whose body is full of
transcendental bliss, who possesses two arms, who is the
Lord of all the demigods, and who is embraced by rmat
Rdhik.

Performing Arcana of r Rdh[Ka

Chant the jaya'dhvani of r r GndhrvikJGiridhr r
r RdhJVinodabihrj three times. After mnasa'pj, perform
the worship of the Divine Couple, in the form of the Deity or
r lagrma'il, with external articles. Like r'gaura'arcana,
worship of r RdhJKa should be performed with the mla'
mantra received from r'gurudeva.37 One should meditate, I am
invoking r RdhJKas presence in Their appropriate place
and I am bathing them, and then perform Their arcana with the
following mantras:
ida sana r kl rdh'kbhy nama offer a
flower into the snna'ptra for the purpose of an sana
prabho! kpay svgata kuru r kl rdh'kbhy
nama with folded palms, invite r RdhJKa onto the
sana situated in the snna'ptra
etat pdya r kl rdh'kbhy nama offer water
at Their lotus feet in the snna'ptra
37 One should offer to r RdhJKa all the sixteen articles mentioned below
in sequence, first in ones mind and then physically. At this point, if one has
Deities of r RdhJKa and one wants to bathe Them, one should place Them
into the bathing pot (snna'ptra). If one does not have Deities, one may place a
picture of r RdhJKa in front of the bathing pot and, showing the articles
to the picture, discharge them into the bathing pot. If a bathing pot is not used,
then the articles should be discharged into the throwJout pot.

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ida arghya r kl rdh'kbhy nama offer

arghya into the snna'ptra
ida camanya r kl rdh'kbhy nama offer
water into the throwJout pot
ea madhuparka r kl rdh'kbhy nama offer
madhuparka into the snna'ptra
ida camanya r kl rdh'kbhy nama offer
water into the throwJout pot
ida sugandha'taila r kl rdh'kbhy nama
afterward, meditate on applying fragrant oil to the limbs
of the Divine Couple, and offer a flower dipped in candana
into the snna'ptra
ida snnya rm r kl rdh'kbhy nama
bathe Them with fragrant water from the conchshell, while
ringing the bell and reciting prayers; after bathing Them,
dry Their bodies with a soft cloth
ida sottarya'vastra r kl rdh'kbhy nama
offer two flowers into the throwJout pot, meditating that
one is offering Them clothes
ida camanya r kl rdh'kbhy nama offer
water into the throwJout pot
Then meditate on the Divine Couple, sitting on Their
altar, feeling very satisfied. Touch Their lotus feet and chant the
mla'mantra (r'ka'mantra and r'rdh'mantra). Afterward,
chant:
ida upavta kl kya nama offer the sacred thread
to r Ka, or offer a flower dipped in candana
ida tilaka r kl rdh'kbhy nama meditating
upon drawing tilaka marks on the Deities, offer tulas dipped
in candana into the throwJout pot
ida bharaa r kl rdh'kbhy nama
meditate on decorating the Deities with ornaments and
offer a flower dipped in candana
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ea gandha r kl rdh'kbhy nama offer candana

at Their lotus feet
ida sagandha pupa r kl rdh'kbhy nama
offer twice a flower dipped in candana at Their lotus feet
etat tulas'ptram r kl rdh'kbhy nama offer
a tulas leaf dipped in candana at the lotus feet of r Ka,
and to the lotus hand of r Rdh
ea dhpa r kl rdh'kbhy nama offer incense
to the Divine Couple, or in absence, offer water into the
throwJout pot
ea dpa r kl rdh'kbhy nama offer the lamp
to Them, or in absence, offer water into the throwJout pot
[If one is using only a single bhoga offering plate (for
multiple Deities), r Gaurga will simultaneously partake
here in the offering when it is offered to r RdhJKa.
However, since the mantras for offering the bhoga to r
Gaurga were chanted previously in r Gaurga arcana,
there is no need to chant them here again. If there are multiple
bhoga offering plates, then r Gaurgas bhoga offering plate
is given before, during the arcana of r Gaurga. Afterwards,
the remnants of r Gaurga and r RdhJKa will be
offered to r'gurudeva.]
Here, one should again offer sana, pdya, and camana as
previously done.
ida naivedya r kl rdh'kbhy nama place
tulas leaves on each preparation and sprinkle water from
the conchshell onto the offering
ida pnya r kl rdh'kbhy nama place a
tulas leaf, and sprinkle water from the conchshell into the
drinking cup (pnya ptra)
ida camanya r kl rdh'kbhy nama offer
camana and throw the discharge water into the throwJout
pot
91

Then, meditate on the Divine Couple sitting on Their altar

with great satisfaction.
ida tmbla r kl rdh'kbhy nama offer
tmbla, or in the absence of tmbla, alternatively offer a
flower dipped in candana
ida mlya r kl rdh'kbhy nama offer a
garland to the Deities, or in absence, offer a flower
ida sarva r kl rdh'kbhy nama offer
flowers at Their lotus feet
Chant the mla'mantra and the kma'gyatr'mantra ten
times each, and then chant the rdh'gyatr ten times.
r'rdh'mantra: r r rdhyai nama
r'rdh'gyatr: r r rdhikyai vidmahe prema'rpyai
dhmahi tan no rdh pracodayt

Obeisances (prama)
he ka! karu'sindho!
dna'bandho! jagat'pate!
gopea! gopik'knta!
rdh'knta! namo stu te
I offer prama unto r Ka, who is an ocean of mercy,
the friend of the distressed and the source of creation. He
is the master of the gopas, and the lover of the gops, headed
by rmat Rdhik.

tapta'kcana'gaurgi!
rdhe! vndvanevari!
vabhnu'sute! devi!
praammi hari'priye!

92

I offer prama unto rmat Rdhik, whose complexion is

like molten gold, and who is the queen of Vndvana. She
is the daughter of Vabhnu Mahrja and is very dear to
r Hari.

mah'bhva'svarp tva
ka'priy'varyasi
prema'bhakti'prade devi
rdhike tv nammy aham
O rmat Rdhika, because You are the embodiment
of mahbhva, You are r Kas most dear beloved. O
Goddess, You alone can bestow pure love unto r Ka.
Therefore, I offer my humble obeisances unto You.

Then recite padya'pacaka and vijapti'pacaka in this

respective order:

Five verses to the Divine Couple

(padya[pacaka)
sasra'sgarn ntha
putra'mitra'ghgant
goptrau me yuvm eva
prapanna'bhaya'bhajanau (1)
O r RdhJKa, You are my protectors from the
ocean of material existence, which is characterised by
selfish attachment to sons, friends, household, and land.
Therefore, You are known as the destroyers of fear for those
who are surrendered unto You.

yo ha mamsti yat kicid

iha loke partra ca

93

tat sarva bhavato dyaiva

caraeu samarpitam (2)
O Your Lordships, myself and whatever little I possess in
this world and in the next, all this I now offer unto Your
lotus feet.

aham apy apardhnm

layas tyakta'sdhana
agati ca tato nthau
bhavantau me par gati (3)
O Your Lordships, I am certainly the abode of many
offenses and I am completely devoid of any devotional
practice. I do not have any other shelter therefore; I regard
You as my ultimate goal.

tavsmi rdhik'ntha
karma manas gi
ka'knte tavaivsmi
yuvm eva gatir mama (4)
O Master of rmat Rdhik, I am Yours by actions, mind,
and words. O lover of r Ka, rmat Rdhik, I belong
to You alone. You both are my only destination.

araa v prapanno smi

karu'nikarkarau
prasda kuru dsya bho
mayi due pardhini (5)
O r RdhJKa, O oceans of mercy, I am taking shelter
of You. Although I am fallen and an offender, kindly be
pleased with me and make me Your servant.

94

Five verses describing ones pitiful

state (vijapti[pacaka)
mat'samo nsti pptm
npardh ca kacana
parihre pi lajj me
ki bruve puruottama (1)
O Puruottama, there is no one as sinful and offensive as I
am. How can I describe myself? I am embarrassed to admit
my sins, and I am hesitant to give them up.

yuvatn yath yni

yn ca yuvatau yath
mano bhiramate tadvan
mano me ramat tvayi (2)
Just as the minds of young ladies take pleasure in thinking
of young men, and the minds of young men take pleasure
in thinking of young women, kindly let my mind take
pleasure in You alone.

bhmau skhalita'pdn
bhmir evvalambanam
tvayi jtpardhn
tvam eva araa prabhu (3)
Just as the ground is the only support for those whose feet
have slipped, so also You alone are the only shelter, even
for those who have offended You.

govinda'vallabhe rdhe
prrthaye tvm aha sad
tvadyam iti jntu
govindo m tvay saha (4)

95

O rmat Rdhik, dearest of Lord Govinda, this is always

my request to You; may You and Govinda consider me to
be Yours.

rdhe vndvandhe
karumta'vhini
kpay nija'pdbja'
dsya mahyam pradyatam (5)
O rmat Rdhik, O queen of Vndvana, You are a
flowing river of nectarean compassion. Please be merciful
unto me and grant me the service of Your lotus feet.

Worship of r Kas paraphernalia

(upga[pj)
The worship of r Kas paraphernalia is performed
daily, just after the arcana of r RdhJKa, and reciting the
five verses describing ones pitiful state (vijapti'pacaka).
worship of mukha'veu: ete gandha'pupe o r'mukha'
veave nama offer a flower dipped in sandalwood paste
to r Kas flute
worship of the garland: ete gandha'pupe o vakasi vana'
mlyai nama offer a flower dipped in sandalwood paste
to His garland
worship of rvatsa: ete gandha'pupe o daka'stanorddhve
rvatsya nama offer a flower dipped in sandalwood
paste to the mark of rvatsa on the right side of His chest
worship of the KaustubhaJgem: ete gandha'pupe o svaya'
stanorddhve kaustubhya nama offer a flower dipped in
sandalwood paste to the Kaustubha gem on the left side of
His chest

96

Then offer the prasd, or remnant garlands, unto r'guru

and the Vaiavas.
ida mah'prasda nirmlydika ai r gurave nama
offer mah'prasda and the offered garlands to r'gurudeva
ida pnya ai r'gurave nama offer drinking water to
r'gurudeva
ida camanya ai r'gurave nama offer camana to r'
gurudeva, and discharge the remnants into the throwJout
pot
ida sarva o sarva'sakhbhyo nama offer flowers at the
lotus feet of all the sakhs
ida sarva o sarva'vaiavebhyo nama offer flowers at
the lotus feet of all the Vaiavas
ida sarva o r'pauramsyai nama offer flowers at
the lotus feet of rmat PauramsJdev
ida sarva o sarva'vrajavsbhyo nama offer flowers at
the lotus feet of all the Vrajavss

97

98

Chapter Seven
r Tulas'pj
Afterward, perform the worship of r TulasJdev, who is
always situated on the left side of the altar in the temple.

Prayers
nirmit tva pur devair
arcit tva sursurai
tulas hara me vidy
pj gha namo stu te
O rmat TulasJdev, I repeatedly offer prama unto you.
You were created by the demigods and worshiped by them
as well as the demons. Kindly take away my ignorance and
accept my worship.

Mantras for bathing (snna[mantra)

o govinda'vallabh dev
bhakta'caitanya'krim
snpaymi jagad'dhtr
ka'bhakti'pradyinm
I am bathing TulasJdevi, who is very dear to Govinda and
who brings life to all the devotees. She is the mother of the
universe and the bestower of ka'bhakti.

99

Mantras for offering special sanctified

water (arghya[mantra)
riya riye riy'vse
nitya rdhara satkte
bhakty datta may devi
arghya gha namo stu te
O TulasJdev, I offer prama unto you who are the shelter
and residence of all beauty and opulence. You are even
worshipped by Bhagavn Himself. O Tulas, please accept
this arghya water which is offered with devotion by me.

Mantras for worshiping (pj[mantra)

ete gandha'pupe o tulasyai nama offer a flower dipped
in sandalwood paste to TulasJdev
ida ka'caramta o tulasyai nama offer the
caramta, or water which has bathed r Kas feet, to
TulasJdev
ida mah'prasda'nirmlydika sarva o tulasyai nama
offer r Kas garlands and flower remnants to TulasJ
dev
ida camanya o tulasyai nama offer camana to
TulasJdev

Obeisances (prama)
o vndyai tulas devyai
priyyai keavasya ca
ka'bhakti'prade devi!
satyavatyai namo nama

100

I offer prama time and again unto rmat TulasJdev,

also known as Vnd and Satyavat, who is very dear to r
Ka and who bestows ka'bhakti.

Prayers (stuti)
mah'prasda'janan
sarva'saubhgya'vardhin
dhivydhi'har nitya
tulas tva namo stu te
O rmat TulasJdevi, I offer my repeated obeisances unto
you! You are the mother of mah'prasda and the increaser
of all good fortune, and you remove all diseases and mental
anxieties.

Then, leaving the Deity room, blow the conchshell three

times loudly, chant the jaya'dhvani of Their Lordships, and offer
prostrated obeisances four times. Honour the caramta of r
r GuruJGaurgaJRdhJKa, and place that water on the
head.

Mantras for honouring caramta

General mantra:
akla'mtyu'haraa
sarva'vydhi'vinanam
vio pdodaka ptv
iras dhraymy aham
Having drunk the water from the lotus feet of r Viu,
which destroys all diseases and removes the chance of
untimely death, I take that water on my head.

101

Mantra for honouring the caramta of r Gurudeva:

aea'klea'niea'
kraa uddha'bhakti'dam
guro pdodaka ptv
iras dhraymy aham
Having drunk the water from the lotus feet of r'gurudeva,
which bestows pure bhakti and causes the destruction of
unlimited miseries and pains, I take that water on my head.

Mantra for honouring the caramta of r Gaurgadeva:

aea'klea'niea'
kraa uddha'bhakti'dam
gaura'pdodaka ptv
iras dhraymy aham
Having drunk the water from the lotus feet of r
Gaurasundara, which bestows pure bhakti and causes the
destruction of unlimited miseries and pains, I take that
water on my head.

Mantra for honouring the caramta of r RdhJKa:

r'rdh'ka'pdodaka
prema'bhaktida mud
bhakti'bharea vai ptv
iras dhraymy aham
The water from the lotus feet of r RdhJKa is the
source of pure bhakti unto Them. Having drunk that water
with great joy and devotion, I take that water on my head.

102

Chapter Eight
Worshiping Other Deities

Root mantras (mla[mantras)

For each Deity, there is a mla'mantra, or root mantra.
This mla'mantra will be used throughout the day in the perforJ
mance of various services to the Lord. The mla'mantras are
as follows:
Guru ai gurave nama
ParamJguru o parama'gurave nama
Gaurga kl gaurya svh
Nitynanda o nitynanda nama
Gaura and Nitynanda o kl nitynanda'gaurya svh
Gadadhara r gaddharya nama
lagrmaJil o namo bhagavate vsudevya nama
GovardhanaJil kl govardhanya nama
Ka kl kya nama
Rdh r r rdhikyai nama
Rdh and Ka r kl rdh'kbhy nama

r Varhadeva arcana
With the following mantra, one should perform the arcana
of r Varhadeva, as one does with r Gaurga:

103

o namo bhagavate varha'rupya

I offer my obeiscences to Sri Bhagavn in the form of r
Varhadeva, the boar incarnation.

Meditation on r Varhadeva (Dhyna)

pda jnu'ded vara'kanaka'nibha nbhi'ded adhas tn
muktbha kaha'det tarua'ravi'nibha mastakn nla'bhsam
ide hastair dadhna ratha'caraodarau khaga'khetau gadkhya
akti dnbhayate ca kita'dharaa'lasad daramdya varham
I meditate upon Lord Varhadeva, whose legs, from
His lotus feet till His waist, are like golden pillars, whose
lotus face is like a blue lotus, and who is very beautifully
decorated with the Earth planet, situated upon His tusks.
In His two hands are the club and discus, and His chest is
reddish like the morning sun. To that Bhagavn Varhadeva,
I offer my obeiscences.

r Nitynanda arcana
Perform the worship of r Nitynanda Prabhu by offering
Him all the articles used in the arcana of r Gaurga. Use the
following mantra: o nitynandya nama. For instance, to offer
a seat to r Nitynanda, one should chant, ida sana o
nitynandya nama.

Meditation on r Nitynanda (dhyna)

(o) vidyut'dma'madbhimardana'ruci vistra'vaka'sthala
premodghrita'locancala'lasat'smerbhiramynanam

104

nn'bhaa'bhita sumadhura vibhrad ghanbhmbara

sarvnandakara para pravara'nitynanda'candra bhaje
I worship r NitynandaJcandra, who is unparalleled
in every respect, whose body displays an unprecedented
splendour which derides the splendour of lightning,
who has a broad chest, whose eyes are rolling with the
emotional ecstasies of prema, whose face is adorned with
a gentle smile, whose limbs are decorated with beautiful
ornaments, whose body is covered with a bluish garment,
and who grants the topmost bliss to everyone.

Prama[mantra
sakaraa kraa'toya'y
garbhoda'y ca payobdhi'y
ea ca yasya'kal sa nity'
nandkhya'rma araa mamstu
Sakaraa, ea Nga, and the Vius who lie on the
Kraa Ocean, Garbha Ocean, and Kra Ocean, are the
plenary portions and portions of the plenary portions of
r Nitynanda Rma. May He give me shelter.

Worship of r Gaurga and

r Nitynanda together
If one desires to worship r Gaurga and r Nitynanda
together, one should perform the worship of r GauraJ
Nitynanda by offering Them all the articles used in the arcana
of r Gaurga. For instance, to offer a seat to r GauraJ
Nitynanda, one should chant, ida acamanya o kl
nitynanda'gaurya svh.

105

r Gaura[Nitynanda[prama
jnu'lambita'bhujau kanakvadtau
sakrtanaika'pitarau kamalytkau
vivambharau dvija'varau yuga'dharma'plau
vande jagat'priya'karau karuvatrau
I worship the incarnations of mercy, r Caitanya
Mahprabhu and r Nitynanda Prabhu, whose arms
extend to Their knees, whose eyes are large like lotus petals,
and whose complexions are enchanting and resplendent
with the luster of molten gold, who are the maintainers of
the entire universe, who appeared in the families of exalted
brhmaas, and inaugurate the sakrtana movement, thus
protecting the yuga'dharma and bestowing the highest
auspiciousness upon the residents of the material world.

Worship of r Gaurga and

r Rdh[Ka together
One may also worship both r Gaurga and r RdhJ
Ka simultaneously, by offering all of the paraphernalia as in
r'gaurga'pj with the mantra, kl gaurya svh rm kl
rdh'kbhy nama. For instance, to offer a seat to both r
Gaurga and r RdhJKa, one should chant ida sana
kl gaurya svh rm kl rdh'kbhy nama.

r Girirja Govardhana arcana

Perform the worship of r Girirja Govardhana by offering
Him all the articles used in the arcana of r RdhJKa.
Thus, to offer a seat to r Girirja, one should chant ida sana
kl govardhanya nama.

106

One may perform the external worship of ones Deities

by making the offerings to the govardhana'il, while chanting
the appropriate mla'mantra for the worship of the Deities.
For example, when offering an sana to r RdhJKa, one
should chant, ida sana r kl rdh'kbhy nama,
and put a flower dipped in candana in front of Girirja into the
snna'ptra. In this way one need not perform separate arcana for
the govardhana'il.
At the time of offering bath to r RdhJKa, one should
bathe the govardhana'il while chanting ida snnya r kl
rdh'kbhy nama; and in this way, r RdhJKa and
Girirja are both considered bathed. After bathing, one should
dry the govardhana'il with a cloth, without touching the il
with the left hand, though one may hold the il with a cloth
in the left hand. After this, all the remaining articles should be
offered directly to r RdhJKa and to the govardhanaJil.
For example, one should chant ea gandha r kl rdh'
kbhy nama, and offer gandha to both r RdhJKa and
Girirja. In absence of any articles, one should offer the articles
mentally by chanting the appropriate mantras, while discharging
water into the throwJout pot. In this way, the arcana of r
RdhJKa and Girirja are considered to be simultanously
performed.

r[lagrma[il arcana
The worship of r'lagrma'il or any other il'mrti
should take place after the performance of r'guru'pj.
Bathe the il with scented water from the bathing conch, or with
pacmta on special occasions, while reciting the r'purua'
skta'mantra, ringing the bell, and blowing the conchshell.
(The procedures for bathing with pacmta were given earlier).
Deities who are difficult to bathe with water, etc., should be

107

bathed mentally. While bathing the Deity, one should not touch
the Deity with the left hand.
One may perform the external worship of ones Deities
by making the offerings to the lagrma'il while chanting
the appropriate mla'mantras for the worship of the Deities.
For example, when offering an sana to r RdhJKa, one
should chant ida sana r kl rdh'kbhy nama,
and put a flower dipped in candana in front of the lagrma'il
into the snna'ptra. In this way one need not perform separate
arcana for the lagrma'il. At the time of offering bath to the
Deity, bathe the lagrma'il, and then dry the il with a cloth,
without touching the il with the left hand, though one may
hold the il with a cloth in the left hand. After bathing, all the
remaining articles should be offered directly to both the Deity
and the lagrma'il. (For example, when offering a garland
to the Deity, one should also offer one to the lagrma'il.)
In the absence of any articles, one should offer them mentally
by chanting the appropriate mantras, while discharging water
into the throwJout pot. In this way, arcana of the Deity and the
lagrma'il are performed simultaneously.

Rules for worshiping of the Lord

by the purua[skta[mantra
While chanting this mantra, offer an sana to the Lord.
o sahasra'r purua sahasrka sahasra'pt
sa bhmi vivato vtv ty'atihad dagulam (1)

With this mantra, one should invoke the Deity into the
snna'ptra.
o purua eveda sarva yad bhta yac ca bhavyam
utmtatvasyeno yad annentirohati (2)

While chanting this mantra, offer padya to the Lord in the

snna'ptra.
108

o etvan asya mahim to jyy ca purua

pado sya viv bhtni tripd asymta divi (3)

While chanting this mantra, offer arghya to the Lord.

o tripd rdhva udait purua pdo syehbhavat puna
tato vivan vyakrmat san nasane abhi (4)

While chanting this mantra, offer camana to the Lord.

o tasmt vir ajyata virjo adhi'purua
sa jto atyaricyata pacd bhmim atho pura (5)

While chanting this mantra, offer madhuparka to the Lord.

o tasmt yajt sarva'huta sambhta pad'jyam
pas t cakre vyavyn ray grmy ca ye (6)

While chanting this mantra, bathe the Lord.

o tasmt yajt sarva'huta ca smni jajire
chandsi jajire tasmt yajus tasmd ajyata (7)

While chanting this mantra, offer clothes to the Lord.

o tasmd av ajyanta ye ke cobhaydata
gvo ha jajire tasmt tasmt jta aj vaya (8)

While chanting this mantra, offer the sacred thread to the

Lord.
o ta yaja barhii praukan purua jtam agrata
tena dev ayajanta sdhy aya ca ye (9)

While chanting this mantra, offer ornaments to the Lord.

o yat purua vyadadhu katidh vyakalpayan
mukha ki asya kau bhu k ru pd ucyete (10)

While chanting this mantra, offer scent to the Lord.

o brhmao sya mukham sd bh rjanya kta
ru tad asya yad vaiya padbhy dro jyata (11)

While chanting this mantra, offer flowers to the Lord.

o candram manaso jta cako sryo ajyata
mukht indra cgni ca prd vyur ajyata (12)

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While chanting this mantra, offer incense to the Lord.

o nbhy sd antarka ro dyau samavartata
padbhy bhmir dia rotrt tath lokn akalpayan (13)

While chanting this mantra, offer the ghee lamp to the Lord.
o yat puruea havi dev yaja atanvata
vasanto asysd jya grma idhma arad havi (14)

While chanting this mantra, offer naivedya to the Lord.

o saptsysan paridhayas tri sapta samidha kt
dev yad yaja tanvn abadhnan purua paum (15)

While chanting this mantra, offer prama unto the Lord.

o yajena yajam ayajanta devs tni dharmi prathamny san
te ha nka mahimna sacanta yatra prve sdhy santi dev (16)
Hirayagarbha, who is the Supersoul of this universe, is
the second purua'avatra and endowed with unlimited
heads, eyes, and feet. He pervades the entire universe and
is also simultaneously situated in a superior position to the
Supersoul within the heart of the living entity. (1)38
38 In Caitanya'caritmta, Madhya'll 20.292, published by rla Bhaktivednta
Svm Mahrja Prabhupda, it is stated: Garbhodakay Viu, known
within the universe as Hirayagarbha and the antarym, or Supersoul, is glorified
in the Vedic hymns, beginning with the hymn that starts with the word sahasra'
r. Also, Madhya'll 20.250J251 states: In the beginning, Ka incarnates
Himself as the purua'avatras, or Viu incarnations. These are of three types.
Viu has three forms called puruas. The first, MahJViu, is the creator of the
total material energy (mahat), the second is Garbhoday, who is situated within
each universe, and the third is Kroday, who lives in the heart of every living
being. He who knows these three becomes liberated from the clutches of my.
In Madhya'll 21.39J41 (including purport) it is further stated: MahJViu,
Padmanbha, and Krodakay Viu are the Supersouls of all subtle and gross
existences. Lord MahJViu is known as Kraodakay Viu, the Supersoul
of everything. Garbhodakay Viu, from whose lotus navel Brahm was
created, is also called Hirayagarbha and is the total Supersoul and the subtle
Supersoul. Krodakay Viu is the universal form and the gross Supersoul.
Although MahJViu, Padmanbha, and Krodakay Viu are all shelters
and controllers of the entire universe, They are nonetheless but plenary portions

110

The entire universe, in the past, present, and future, is none

other than the purua or His plenary portions. The purua
Himself is the Lord of immortality; that is, He is beyond
this temporary material creation, which is maintained by
grains, and He remains existing after the destruction of this
material creation. (2)
The glory or majesty of this purua is such that the
temporary material creation is but oneJquarter of the total
majesty of the purua. The remaining threeJquarters of His
majesty exists as an eternal transcendental abode named
Vaikuha, beyond this illusory creation. Still, the purua
Himself is greater than the sum total of all His majesties. (3)
The purua is eternally present in His transcendental abode
Vaikuha, which is the realm comprising threeJquarters
of His majesty. In this mundane sphere, the oneJquarter
portion of His majesty repeatedly manifests. Thus He has
displayed His excellence by pervading both the eternal
immortal world as well as the temporary mortal world. (4)39
or portions of the plenary portions of [puruaJuttama = Puruottama, the topmost
purua] Ka. Therefore He is the original [purua] Personality of Godhead.
The Brahms and other lords of the mundane worlds appear from the pores of
MahJViu and remain alive for the duration of His one exhalation. I adore the
primeval Lord, Govinda, of whom MahJViu is a portion of a plenary portion.
39 In Caitanya'caritmta, di'll 5.94J99 it is stated: After creating millions
of universes, the first purua entered into each of them in a separate form, as
r Garbhodakay. Entering the universe, He found only darkness, with no
place in which to reside. Thus He began to consider. Then He created water from
the perspiration of His own body, and with that water filled half the universe.
The universe measures five hundred million yojanas. Its length and breadth are
one and the same. After filling half the universe with water, He made His own
residence therein and manifested the fourteen worlds in the other half. There,
He manifested Vaikuha as His own abode, and rested in the waters on the
bed of Lord ea. In di'lla 5.94J99 it is further stated: I offer my respectful
obeisances unto the feet of r Nitynanda Rma, whose secondary part is the
Viu, lying in the ocean of milk. That Krodakay Viu is the Supersoul of
all living entities and the maintainer of all the universes. ea Nga is His further

111

From the purua, the gigantic form, or vir'rpa (in the

form of the universe) came into being. The purua, who is
endowed with thousands of heads, is the presiding Deity
of this gigantic form. This vir'rpa is always superior to
the universe. This means that the entire universe, before
and after its creation, has no separate existence from the
manifest vir'rpa. (5)
The purua is the embodiment of the oblations for sacrifice.
From this purua, the embodiment of sacrifice, all eatables
have come into existence. Both animals and birds dwelling
either in the forest, villages, or in the air were produced by
Him. (6)40
From this purua, who is the embodiment of sacrifice and
who is worshipable by everyone, the g, Sma, Yajur, and
Atharva Vedas have come into existence. (7)
From the purua who embodies sacrifice, horses and living
entities possessing two rows of teeth, all types of cows,
goats, and birds have come into being. (8)
In the beginning, those suitable for performing sacrifice
placed

the

sacrificial

ingredients

[representing

the

purua] on kua grass, and sprinkled them with water for

subpart. The material planets rest within the stem that grew from the lotus navel
of Lord Nryaa. Among these planets are seven oceans. There, in part of the
ocean of milk, lies vetadvpa, the abode of the sustainer, Lord Viu. He is the
Supersoul of all living entities. He maintains this material world, and He is its
Lord.
40 Because these descriptions are indirect and purposfully difficult to
understand, one will have to reconcile by hearing from r'guru and Vaiavas.
If one truly desires to understand, he must inquire, reconcile, and do bhajana.
The vir'rpa, or Universal Form, is embodied by the universe. Thus ultimately,
anything one offers to the Lord, using ingredients from this universe, is like
worshiping the Gag by pouring Gag water back into her. Ultimateley
there is nothing separate from the Lord, and therefore He is called Advaya, one,
without a second.

112

purification. Thus, by the purua, who is the embodiment

of sacrifice (yaja'rpa), or in otherwords, by the sacrificial
ingredients, the sages and demigods were able to perform
yaja. (9)
When within their minds, the demigods and the yogs
who have seen the truth, conceived of the purua in the
gigantic form of the universe, in how many ways did they
imagine His each and every limb? How is one to perceive
this gigantic form? What is stated about His face, hands,
thighs, and feet? (10)
The great sages conceived the brhmaas to be the face
of the purua, the katriyas to be His two arms, and the
vaiyas to be His two thighs. The dras were born from
His feet. (11)
From the mind of the purua, Candra, the moonJgod, came
into existence; from His eyes, Srya the sunJgod; from His
face, Indra the king of the demigods and Agni the fireJgod;
and from His breath, Vyu the windJgod took birth. (12)
From His navel, the space between Earth and heaven
(antarka, or bhuvar'loka) came into existence; from His
head, the heavens (svarga'loka); from His feet, the Earth
(bhu'loka); and from His ears, the ten directions were
produced. Thus, the yogs conceived the fourteen planetary
systems in the body of the vir'purua. (13)
The sacrifice was accomplished by the demigods through
the purua, who was the ingredients for the sacrifice.
In this sacrifice, the ghee was the spring season, wood was
the summer season, and the other ingredients were the
autumn season. (14)
In the yaja performed by the demigods, the sacrificial
animal [representing the purua] was bound just as a

113

domesticated animal is bound with a rope. The seven

circumferences of the sacrifice were the seven Vedic meters
headed by gyatr, and the fuel sticks were twentyJone
(twelve months, six seasons, and the three worlds). (15)
Through the performance of yaja, the demigods worshiped
the yaja'purua. This performance of sacrifice (worship
of the Supreme Lord) is the sole primary occupation of
everyone. By the mercy of the purua (Garbhodakay
Viu), these demigods attained the same destination of
the heavenly planets, where the sages of previous ages
reached and are presently serving. (16)

Prayers for begging forgiveness for offenses

(apardha[kampana[mantra)
o mantra'hna kriy'hna
bhakti'hna janrdana
yat pjita may deva
paripra tad astu me
O my Lord, O Janrdana, please allow whatever little pj
has been performed by me to become complete, although
I am devoid of devotion, unable to chant the mantras
properly, and imperfect in my performance.

yad'datta bhakti'mtrea
patra pupa phala jalam
vedita nivedyan tu
tad ghnukampay
Out of Your causeless mercy, please accept a leaf, flower,
water, fruit, or foodstuff, whatever has been offered with
devotion.

114

vidhi'hna mantra'hna
yat kicid upapditam
kriy'mantra'vihna v
tat sarva kantum arhasi
If the mantras have been improperly chanted or the
procedures have been done imperfectly, please kindly
forgive me.

ajnd athav jnd

aubha yan may ktam
kantum arhasi tat sarva
dsyenaiva gha mm
sthiti sev gatir ytr
smti cint stutir vaca
bhyt sarvtman vio
madya tvayi ceitam
Please forgive whatever inauspicious acts I have performed
without proper knowledge or unknowingly, and accept
me as Your insignificant servant. Let my normal condition
be service, let my movement be holy pilgrimage, let my
thought be remembrance of You and let my words be
glorification of You. O Viu, let the activities of my entire
mind, body and soul, be engaged in You.

apardha'sahasri
kriyante har'nia may
dso ham iti m matv
kamasva madhusdana
Thousands of offenses are performed by me day and night.
But thinking of me as Your servant, kindly forgive them, O
Madhusdana.

115

pratij tava govinda

na me bhakta praayati
iti sasmtya sasmtya
prn samdhraymy aham
O Govinda, Your promise is that Your devotee will never
perish. By remembering this over and over again, I am able
to retain my lifeJairs.

116

Chapter Nine
Noontime Offering and rati (Madhyhna'bhoga)
Before offering bhoga, the crown, flute, etc., of the Deity
should be removed. A tulas leaf should be placed on each and
every bhoga preparation.41 First one should offer the bhoga to r
Gaurga, then to r RdhJKa, and then to r'gurudeva.
If one does not offer bhoga to r Rdh and r Ka together,
then one must offer r Kas remnants first to r Rdh. We
should offer the bhoga with a feeling that r'gurudeva himself is
offering the bhoga to rman Mahprabhu and r RdhJKa.

Procedure:
Bring in the bhoga to be offered, setting it up in front of the
altar. Ringing the bell, one should chant:
ea pupjali kl kya nama offer pupjali, a few
flower petals, at the lotus feet of each Deity
ida sana kl kya nama offer flowers on the sana
etat pdya kl kya nama offer water into the throwJ
out pot
ida camanya kl kya nama offer water into the
throwJout pot
41 If one does not have many tulas leaves, one may place one tulas leaf on one
of the preparations in the middle of the plate. One can then meditate on placing
tulas on all the other preparations.

117

da anna'vyajana'pnydika sarva kl kya nama

one should place a tulas leaf and put a drop of water from
the conchshell onto each preparation and offer the bhoga
Also, one can offer the bhoga to r Rdh and r Ka
together by using the mantras above, but with the mla'mantra,
rm kl rdh'kbhy nama. For example: ea pupjali
rm kl rdh'kbhy nama.
Placing the sacred thread around ones thumb, one should
put his right hand over the plate, cover his right hand with the
left hand, and, counting on the fingers, chant the mla'mantra
eight times. After coming out of the Deity room, one should
chant the gaura'gyatr ten times and kma'gyatr ten times, and
wait until r Ka has accepted the meal. Meanwhile, perform
krtana with the following bhoga'rati song:

Bhoga[rati krtana
bhaja bhakata'vatsala r'gaurahari
r gaurahari so hi goha'bihr,
nanda'yaomati'citta'hr (1)
bel hala dmodara, isa ekhana
bhoga'mandire basi karaha bhajana (2)
nandera nidee baise giri'vara'dhr
baladeva'saha sakh baise sri sri (3)
ukt'kdi bhji nlit kuma
li ln dugdha'tumb dadhi moc'khaa (4)
mudga'ba ma'ba roik ghtnna
akul piaka kra puli'pyasnna (5)
karpra amta'keli rambh kra'sra
amta rasla'amla dvdaa prakra (6)

118

luci cini sarpur lu rasval

bhojana karena ka haye kuthal (7)
rdhikra pakka anna vividha vyajana
parama nande ka karena bhojana (8)
chale bale lu khya r'madhumagala
bagala bjya ra deya hari bolo (9)
rdhikdi gae heri nayanera koe
tpta haye khya ka yaod'bhavane (10)

Clapping three times, enter into the Deity room, and offer
camanya and tmbla. There is no fault in seeing the bhoga
offering while performing pj. After leaving the Deity room,
continue the krtana:
bhojannte piye ka suvsita vri
sabe mukha praklaya haye sri sri (11)
hasta'mukha prakliy jata sakh'gae
nande virma kare baladeva'sane (12)
jmbula rasla ne tmbla'masl
th kheye kacandra sukhe nidr gel (13)
vilka ikhi'puccha'cmara hulya
aprva sayyya ka sukhe nidr jya (14)
yaomat'j peye dhanih'nita
r'ka'prasda rdh bhuje haye prta (15)
lalitdi sakh'gaa avaea pya
mane mane sukhe rdh'ka'gua gya (16)
hari'll ek'matra jhra pramoda
bhograti gya sei bhaktivinoda (17)

119

Just worship r Gaurahari, who is always affectionate

towards His devotees. He is none other than Ka, who
roamed with the cows from forest to forest, and who stole
the hearts of Nanda and Yaod. (1)
YaodJmaiy calls, O Dmodara, it is very late. Please
come right now. Sit down to take Your meal in the dining
pavilion (bhoga'mandira). (2)
Upon Nanda Bbs order, Ka, who lifted Govardhana
Hill, sits down. Then all the sakhs, along with Baladeva, sit
down in rows to take their lunch. (3)
Then they are given fried mung and urad dahl patties,
capts, and rice with ghee. They are served a feast of ukt
and various kinds of green leafy vegetables, then nice
fried things, and a salad made of jute leaves. They are
also served pumpkin, baskets of fruit, squash cooked in
milk with sugar (luk'lauki), thick yoghurt, and banana
flower sabj. (4)
Next, sweets made with milk, sugar, and sesame, riceJ
flour pancakes, thick condensed milk, sweet rolls, and
sweet rice. (5)
There is amta'keli scented with camphor, which is so
tasteful and more than sweet. There is sweet rice cooked
with bananas, and also amta rasl. The boys are also served
twelve kinds of sour preparations made with tamarinds,
tomatoes, limes, lemons, oranges, and pomegranates. (6)
There are purs with sugar, purs filled with cream, lus,
and dahl patties boiled in sugarJwater. Ka very joyfully
eats all of the preparations. (7)
In supreme bliss Ka takes the rice, various curried
vegetables, and sweets cooked by rmat Rdhr. (8)

120

Kas funny brhmaa friend, Madhumagala, who is

very fond of lus, gets them by hook or by crook. As
he eats a lu, he makes a funny sound by slapping his
hand under his armpit and calls out, Give me more! Hari
bol! (9)
Beholding rmat Rdhr and Her sakhs out of the
corners of His eyes, Ka takes His lunch at YaodJ
maiys house with great satisfaction. (10)
After lunch, Ka drinks roseJscented water. Then all the
sakhs, standing in lines, wash their mouths. (11)
After washing their hands and mouths, all the sakhs take
rest in great bliss with Baladeva. (12)
Then, the sakhs Jmbula and Rasla bring Ka spiced
betel nuts. After chewing that, Kacandra happily goes
to sleep. (13)
While Ka contentedly sleeps on His beautiful bed, His
servant Vilka cools Him, sometimes with a peacockJ
feather fan and sometimes with a camara. (14)
Upon YaodJmaiys request, Dhaniha brings the
remnants of food left on Kas plate to rmat Rdhik,
who takes them with great delight. (15)
Receiving Her remnants, LalitJdev and all the other
sakhs, very deeply overjoyed, sing the glories of Rdhik
and Ka. (16)
hkura Bhaktivinoda, who finds joy only in the pastimes
of Hari, sings this Bhoga'rati song. (17)

Afterward, clapping three times, again enter into the Deity

room. First of all, one should offer r Kas prasda to rmat

121

Rdhik, and then offer the prasda and nirmlya (garlands and
flower remnants) to r'gurudeva for him to offer to all the sakhs,
all the Vaiavas, Paurams, and all the Vrajavss. (Refer to
the procedure mentioned in the section on upga'pj to offer
the garlands, flower remnants, etc.)
After the bhoga offering, place the crown, va (flute),
and other ornaments on the Deity, and perform the bhoga'rati.
The procedure for the bhoga'rati is the same as for magala'
rati mentioned previously. However, one can also use camphor
in the lamp (this is only permissible for bhoga'rati). In the
madhyhna, midday, rati, offering a camphor lamp is excellent;
or at least one can sprinkle camphor on the wicks of the
paca'pradpa. This also helps the pjr quickly light the ghee
wicks.

Putting r Bhagavn to rest

(ayana of r Bhagavn)
After the rati, remove the crowns, va, and other
ornaments from the Deities, and pray to Them to lay down on
Their bed for ayana, or rest, by saying:
gaccha ayana'sthna priybhi saha keava
divya puptya'ayyy sukha vihara mdhava
O Keava, kindly come to Your bed along with Your beloved
rmat Rdhik. O Mdhava, this effulgent bed of fragrant
flowers is made for Your joyful sporting.

Then invite r'gurudeva to his resting place with the

following mantra:
gaccha virma'sthna sva'gaai saha r guro

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O Gurudeva, kindly come to your resting place along with

all your associates.

After this, place a tray of fragrant drinks, tmbla with

camphor, a garland, and some flowers next to the bed of
the Deities. After paying prostrated obeisances, close the
temple doors.
After completing the arrangements for putting r GuruJ
Gaurga and r RdhJKa to rest, pay obeisances to
mah'prasda and honour it after chanting the glories of mah'
prasda, nma'sakrtana, and jaya'dhvani. After honouring
prasda in the association of Vaiavas, participate in ia'
goh, read with proper understanding the bhakti'stras,
and complete the chanting of a fixed number of rounds of
harinma'japa.

Afternoon duties (aparhna[ktya)

The Deities should be awakened according to the rules of
awakening as prescribed for the early morning. Then offer the
Deities fragrant drinks and a little quantity of bhoga. Put the
ornaments back on the Deities, and then open the temple doors
for darana.

Evening duties (sya[ktya)

In the evening time, after completing chanting of the gyatr'
mantras, perform the sandhy'rati of r r GuruJGaurga and
r RdhJKa with heartfelt devotion. This rati is performed
like the madhyhna bhoga'rati. After the completion of rati,
there should certainly be recitation of devotional literature and
performance of krtana.

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Nighttime duties (rtri[ktya)

Within the first prahara (one prahara is a duration of three
hours) of the night, offer bhoga to the Deities, perform ayana'
rati and then put Them to rest. The procedure for putting them
to rest is the same as for the afternoon ayana (see section ayana
of r Bhagavn). Honour mah'prasda, chant harinma, and then
take rest.

124

Chapter Ten
Special Instructions to be Followed
Before attending magala'rati, one should take off the
clothes worn during the night and change into fresh
clothes.42
It is improper to extinguish the lit lamp when the Deities are
put to rest, or any other time when its purpose is over (let
it extinguish by itself). After using the lamp once, it should
be properly washed before using it for the next arcana of r
Bhagavn.
When the conchshell is blown, it becomes contaminated by
saliva. Therefore, it should not be washed in the camana'
ptra, but should be taken out of the Deity room and washed
in a separate ptra, or throwJout pot.
After passing stool, one should bathe with water and soap
before entering the temple.
Flowers which are offered to any demigod, touched to ones
forehead, brought in lowerJbody garments or washed in
ordinary water cannot be used for the worship of r Hari.
Without being initiated into the r'ka'mantra, one
doesnt possess the qualification to worship r Bhagavn.
Without wearing the mark of viu'tilaka on ones body,
all activities such as japa, homa (sacrifice), tpa (austerities),
svdhyya (study of stra), oblations unto the forefathers,
42 One should not sleep naked. Sleeping towards East is favorable for
knowledge and towards South is favourable for strength. Avoid sleeping towards
the West which bring worries and North which produces illness.

125

and performance of the rddha ceremony become fruitless.

A Vaiava must wear tilaka on his body every day.
At whatever time a person dies, even if he is a cala, or
dog eater, if his body is decorated with rdhva'pura, he
goes to Vaikuha. If a Vaiava wearing tilaka honours
mah'prasda at someones home, then Bhagavn liberates
his hosts previous twenty generations from hell.

Length of the mark of tilaka or

the rdhva[pura
The rdhva'pura which is equal to the breadth of ones ten
fingers is considered the topmost (uttama). rdhva'pura equal
to the breadth of ones nine fingers is moderate (madhyama), and
that equal to the breadth of ones eight fingers is not considered
up to the standard (kaniha). The tilaka should be drawn from
threeJquarters of the way down the nose up to the beginning of
the hairline. If someone applies tilaka with the ring finger, he
gets the desired result; applying tilaka with the middle finger
increases ones duration of life; applying tilaka with the index
finger grants liberation, and applying tilaka with the thumb
results in nourishment.

Procedure for paying obeisances

(prama[vidhi)
sva'vme praamed viu
dakie gaur'akarau
gurur agre praamy eta
anyath niphalo bhavet
One should offer obeisances keeping r Viu to ones left,
Gaur akara to ones right, and r'gurudeva to the front.
Otherwise, the prama goes in vain.

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Offenses (apardha)
Bhakti'sdhakas, and especially those engaged in the worship
of the Deity, should become completely free from offenses
towards the service of the Deity (sev'apardha) and offenses
towards the holy name (nma'apardha). They should remain
extremely careful at all times to not commit these offenses.

Offenses towards the Deity

(sev[apardha)
Offenses mentioned in the revealed stras. It is an offense:
(1)
(2)
(3)
(4)
(5)
(6)
(7)
(8)
(9)
(10)
(11)
(12)
(13)
(14)
(15)
(16)
(17)
(18)

to enter the temple wearing shoes or being carried on a

palanquin or a carrier.
to not observe the prescribed festival days and processions
for the pleasure of r Bhagavn.
to avoid offering obeisances in front of the Deity.
to offer obeisances with one hand.
to show ones back to the Deities while circumambulating.
to spread ones legs before the Deities.
to sit before the Deity with hands binding ones raised
knees.
to lie down before the Deity.
to eat before the Deity.
to speak lies before the Deity.
to speak loudly before the Deity.
to speak something other than hari'kath before the Deity.
to cry before the Deity.
to argue or quarrel before the Deity.
to chastise or favour someone before the Deity.
to rebuke anyone or use harsh words before the Deity.
to blaspheme someone before the Deity.
to glorify someone before the Deity.
127

(19) to use vulgar language before the Deity.

(20) to pass air before the Deity.
(21) to offer respect or obeisances to anyone besides r'guru
before the Deity.
(22) to sit with ones back to the Deity.
(23) to chew betelJleaves (pna) or tobacco before the Deity.
(24) to offer obeisances or prayers to the Deity with an impure
or contaminated body.
(25) to wear a woolen shawl or blanket while worshipping the
Deity.
(26) to avoid opulent worship of the Deity, even though one is
capable of performing it.
(27) to eat something which is not offered to the Deity.
(28) to avoid offering seasonal fruits and other ingredients to the
Deity.
(29) to offer food to the Deity which has already been partially
consumed (in other words, food should not be distributed
to anyone until it has been offered to the Deity).
(30) to sit silently, or to not recite prayers before r'guru.
(31) to praise oneself before r'guru.
(32) to blaspheme the demigods.
Apart from these thirtyJtwo offenses, the following offenses
mentioned in the Varha Pura are also to be avoided:
(33) to touch the Deity in the dark (there should be some light in
the room when serving the Deity).
(34) to enter the Deity room without making any sound (to open
the doors of the Deity room without clapping ones hands).
(35) to worship the Deity in a speculative manner, disobeying
the proper regulations.
(36) to offer the Deity food which has been seen by a dog.
(37) to break silence while performing worship of the Deity.
(38) to worship the Deity without cleaning ones teeth.

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(39) to worship the Deity with forbidden flowers.

(40) to begin worship of the Deity after having sex.
(41) to worship the Deity after touching a woman during her
menstrual period.
(42) to worship the Deity after touching a dead body.
(43) to worship the Deity while wearing red or blue clothes,
unwashed clothes, or clothes worn by someone else.
(44) to worship the Deity after seeing a dead body.
(45) to worship or touch the Deity after showing anger.
(46) to worship the Deity just after returning from a crematorium.
(47) to touch or perform the worship of the Deity after applying
oil on ones body.
(48) to worship the Deity with flowers brought in the leaves of
the castor oil plant.
(49) to worship the Deity while sitting on the bare floor or on a
raised seat.
(50) to worship the Deity with stale flowers.
(51) to spit or blow the nose while worshipping the Deity.
(52) to consider oneself a great worshipper.
(53) to apply curved tilaka on ones forehead.
(54) to enter into the temple without having washed ones
feet.
(55) to touch the Deity with the left hand while bathing Them.
(56) to offer food cooked by uninitiated persons and nonJ
devotees to the Deity.
(57) to perform worship of the Deity in front of nonJdevotees.
(58) to worship the Deity while perspiring.
(59) to worship the Deity after seeing a person wearing a garland
of skulls.
(60) to refuse the remnant garlands of the Deity.
(61) to take an oath in the name of the holy name.
(62) to disrespect stras that glorify the devotional service of
r Bhagavn, and to show respect to other scriptures that
do not.

129

(63) to perform worship at an inauspicious time (surika'kla),

such as late night.
(64) to perform arcana with water touched by the nails.

Offenses to the holy name (nma[apardha)

(1)

To blaspheme the devotees who are engaged in pure

devotional service to r Hari.
(2) To consider the demigods like iva and Brahm to be
independent from Viu, and to consider the names of these
demigods to be independent from the holy name of r Hari;
that is, to consider the demigods to be independent from
r Viu, and also to consider the name, form, qualities,
and pastimes of r Ka to be separate from r Kas
svarpa, personality.
(3) To disobey the orders of r'gurudeva, who is established in
the proper understanding of the tattva of the holy name.
(4) To blaspheme the Vedas and the literatures which are in
pursuance of the Vedic version.
(5) To consider the glories of the holy name to be exaggerations.
(6) To consider the glories of r Bhagavn to be imaginary.
(7) To commit sinful acts on the strength of chanting the holy
name.
(8) To consider the chanting of the holy name to be equal to
the performance of other auspicious activities mentioned
in the karma'kaa section of the Vedas, and to be lazy in
chanting the holy name or to ignore the holy name.
(9) To preach the glories of the holy name to a faithless person
who is not willing to hear and who is inimical to bhagavad'
bhakti.
(10) In spite of hearing the unlimited glories of the holy name,
keeping mundane attachment to I and Mine due to false
identification with the material body and thus not showing
any taste or attachment for the holy name.
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Offenses towards the Lords holy abode

(dhma[pardha)
Contempt and disrespect towards r'guru, who is the
revealer of the dhma to his disciple.
(2) To think that the holy dhma is temporary.
(3) To commit violence towards any of the residents of the holy
dhma or to any of the pilgrims who go there, or to think
that they are ordinary, mundane people.
(4) To perform mundane activities while living in the holy
dhma.
(5) To earn money by making a business of Deity worship and
the chanting of the holy name.
(6) To think that the holy dhma belongs to some mundane
country or province such as Bengal, to think that the dhma
of the Lord is equal to a holy place connected with some
demigod, or to attempt to measure the area of the dhma.
(7) To commit sinful acts while residing in the dhma.
(8) To consider Vndvana and Navadvpa to be different.
(9) To blaspheme the stras which glorify the dhma.
(10) To be faithless and think that the glories of the dhma are
imaginary.
(1)

131

132

Chapter Eleven
Arat Songs and Other Prayers

Glories of r Mah[prasda
(r mah[prasda[mhtmya)
To be sung before honouring mah'prasda:
(1)
mah'prasde govinde
nma'brahmai vaiave
svalpa'puya'vat rjan
vivso naiva jyate
(Skanda Pura)
Those who have very few pious activities to their credit can
never develop faith in mah'prasda, in r Govinda, in the
holy name of the Lord, or in the Vaiavas.

(2)
bhi re!
arra avidy'jla, jaendriya the kla,
jve phele viaya'sgare
tra madhye jihv ati, lobhamaya sudurmati,
tke jet kahina sasre (1)
ka baa daymaya, karibre jihv jaya,
sva'prasda'anna dila bhi
sei annmta po, rdh'ka'gua'go,
preme ko caitanya'niti (2)

133

(preme bhare ka re
dayla niti'caitanya bole, preme bhare ka re
jaya niti, jaya gaura, jaya niti, jaya gaura
hare ka hare ka, ka ka hare hare
hare rma hare rma, rma rma hare hare)
O Brother, this material body is a lump of ignorance, and
the senses are a network of paths leading to death. We
have fallen into this ocean of material sense enjoyment of
all the senses the tongue is the most difficult to control,
being always greedy to taste things. But Brother, Ka
is so merciful that He gives us His prasda, the remnants
from His own mouth, to help us conquer the tongue.
This prasda is full of nectar. Honoring this prasda, sing the
glories of Rdh and Ka, and with love call for the help
of CaitanyaJNiti.

(3)
bhi re!
ek'dina ntipure, prabhu advaitera ghare,
dui prabhu bhojane bosila
ka kari svdana, prabhu bole bhakta'gaa,
ei ka ka svdila (1)
hena ka'svdane, ka'prema ise mane,
sei preme kora svdana
jaa'buddhi pari'hari, prasda bhojana kari,
hari hari bolo sarva'jana (2)
O brothers! One day at r Advaitas house in ntipura,
r Caitanya Mahprabhu and Nitynanda Prabhu were
seated at prasda. When Mahprabhu tasted the green
vegetables, He said, My devotees, this ka is so delicious!
r Ka has definitely tasted it. At the taste of such ka as
this, love of Ka arises in the heart. In such love of God,
you should take this prasda. Giving up all materialistic

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conceptions and taking Bhagavns prasda, all of you just

chant Hari! Hari!

(4)
bhi're!
acr agane kabhu, mdhavendra'pur prabhu,
prasdnna karena bhojana
khite khite tra, ila prema sudurvra
bale, una sannysra gaa (1)
moc'ghaa phula'bai, li'ln'caccai,
ac'mt karila randhana
tra uddha bhakti heri, bhojana karila hari,
sudh'sama e anna'vyajana (2)
yoge yog pya jh, bhoge ja habe th
hari boli kho sabe bhi
kera prasda'anna, tri'jagat kare dhanya,
tripurri nce jh pi (3)
O brothers! Whenever Mdhavendra Pur took prasda
in the courtyard of Mother ac, uncontrollable ecstatic
symptoms of ka'prema overwhelmed him while he ate.
O assembled sannyss, just listen to this. Mother ac
cooked and prepared semiJsolid preparations made with
banana flowers, a special lentil preparation, baskets of
fruits, small square cakes made of lentils and cookedJdown
milk, and many other varieties of prasda.
Seeing her pure devotion, r Ka personally ate
all these different vegetable preparations, which were
just like nectar. All the results which the mystic obtains
in the execution of yoga will be obtained today in taking
Bhagavns prasda. O brothers! Everyone simply eat the
prasda of r Hari and chant His holy name. The entire
universe glorifies and praises ka'prasda. Obtaining that
prasda, Mahdeva iva dances in great joy.

135

r Gurudeva[rati
Composed by
r rmad Bhaktivednta Trivikrama Gosvm Mahrja
jaya jaya gurudeva bhakati prajna
parama mohana rpa rtta'vimocana (1)
All glories, all glories to our divine master, r rmad
Bhakti Prajna Keava Gosvm Mahrja, whose
supremely charming figure is the shelter for suffering
humanity

mrtimanta r'vednta aubha'nana

bhakti grantha r'vednta taba vighoaa (2)
who is the very embodiment of Vednta, who is the
annihilator of everything inauspicious, and who boldly
declared that the r Vednta is essentially a book of
bhakti.

vednta samiti'dpe r'siddhnta'jyoti

rati tomra the haya niravadhi (3)
Upon the lamp of the r Gauya Vednta Samiti, the
splendid light of scriptural conclusion burns, and with that
lamp your rati is perpetually performed.

r'vinoda'dhr'taile dpa praprita

rpnuga'dhpe daadik modita (4)
That lamp is filled with the oil of bhaktivinoda'dhr the
current of the teachings flowing from Bhaktivinoda and
the teachings of the followers of r Rpa are the incense
that delights the ten directions with its sweet fragrance.

136

sarva'stra'sugambhra karu'komala
yugapad suobhana vadana'kamala (5)
His lotus face simultaneously radiates a stern gravity
rooted in his profound realisation of all the stras, and a
softness born of his deep compassion.

svara'knti vinindita r'aga obhana

yati'vsa paridhne jagat'kalya (6)
The lustre of his beautiful bodily limbs, dressed in the
robes of renunciation for the welfare of the entire creation,
vanquishes the effulgence of molten gold.

nn chnde sajjana cmara hulya

gaurajana ucca'kahe sumadhura gya (7)
With great skill and dexterity r Sajjana fans him with a
cmara while r GauraJnryaa sings very sweetly at the
top of his voice.

sumagala nrjana kare bhakta'gaa

dramati dra haite dekhe trivikrama (8)
From a distance, the foolish Trivikrama beholds the
devotees performing this immensely auspicious rati
ceremony.

rla Prabhupda[rati
Composed by
r rmad Bhakti Prajna Keava Gosvm Mahrja
jaya jaya prabhupdera rati nehr
yoga mypura'nitya sev'dnakr (1)

137

All glories, all glories to the rati ceremony of rla

Bhaktisiddhnta Sarasvat Prabhupda, which bestows
eternal service at the YogaJpha in Mypura upon those
who observe it.

sarvatra pracra'dhpa saurabha manohara

baddha mukta alikula mugdha carcara (2)
The

enchanting

fragrance

of

the

incense

spreads

everywhere, just like his preaching which astonishes all

liberated and conditioned devotees, as well as all moving
and nonJmoving jvas.

bhakati'siddhnta'dpa jvliy jagate

paca'rasa'sev'ikh pradpta thte (3)
He lit up the entire world with the lamp of the perfect
conclusions of uddha'bhakti. This lamp is composed of five
brilliantly glowing flames which represent service in the
five primary rasas.

paca mahdpa yath paca mahjyoti

triloka'timira'ne avidy durmati (4)
Those five radiant lights destroy the darkness of ignorance
and crooked intelligence throughout the three worlds.

bhakativinoda'dhr jala akha'dhra

niravadhi bahe th rodha nhi ra (5)
The water in the rati conchshell is the conception of rla
Bhaktivinoda hkura, which flows continuously and
which cannot be checked by anyone.

sarva'vdya'may ghan bje sarva'kla

bhat'mdaga vdya parama rasla (6)

138

Ka'krtana, which is accompanied by karatlas, bells, and

other instruments, resounds for all time in all directions,
but really it is the printing press, known as the bhat'
mdaga, which distributes the supreme rasa.

vila lale obhe tilaka ujjvala

gala dee tulas ml kare jhalamala (7)
Resplendent tilaka adorns his broad forehead, and around
his neck, a necklace of tulas beads shines.

jnu'lambita bhu drgha kalevara

tapta kcana'baraa parama sundara (8)
With his long arms extending to his knees, his towering
figure, and his complexion like molten gold, he is supremely
beautiful.

lalita'lvaya mukhe sneha'bhar hs

aga'knti obhe jaiche nitya pra'a (9)
His charming, lovely face displays a smile that is full of
affection, and the beauty of his bodily complexion is like a
perpetually full moon.

yati'dharme paridhne arua vasana

mukta kaila meghvta gauya gagana (10)
Attired in daybreakJcoloured cloth that signifies the
religious principles of a sannys, he nullified the misJ
conceptions which were like clouds covering the clear
Gauya sky and established the doctrine of pure bhakti.

bhakati'kusume kata kuja viracita

saundaryeasaurabhe tra viva modita (11)

139

His many temples are like luxuriant kujas filled with

aromatic bhakti flowers (his devotees). By their preaching
they spread the beauty and fragrance of these kujas
throughout the entire universe to the delight of all.

sevdare narahari cmara hulya

keava ati nande nirjana gya (12)
As Narahari Prabhu, the ideal servant, fans rla
Prabhupda with a cmara, with great delight Keava dsa
sings this rati song.

r Gaura[Govinda Magala[rati
Composed by
r rmad Bhakti Prajna Keava Gosvm Mahrja
magala r guru'gaura magala mrati
magala r rdh'ka yugala priti (1)
Glories to the auspicious forms of r Guru and Gaura,
and all glories to r RdhJKas auspicious amorous
love.

magala ninta'll magala udaye

magala rati jge bhakata'hdaye (2)
All glories to Their auspicious ninta'll, which heralds
the end of night, and to Their auspicious awakening,
bringing auspiciousness to all! Glories to magala'rati,
which awakens a sphrti of that ninta'll within the
devotees hearts!

tomara nidrya jva nidrita dharya

tava jgarane viva jgarita haya (3)

140

While You sleep, the jvas lie sleeping deep in their

ignorance, but upon Your rising, the whole world awakens.
[Meaning, if You manifest in their hearts, then all tattva
and all siddhnta will be revealed to them.]

ubha di kara prabhu jagatera prati

jguka hdaye mora sumagal rati (4)
Prabhu, Shower Your kind glance upon the world now.
Awaken in my heart that most auspicious rati.

mayra ukdi sri kata pikarja

magala jgara hetu kariche virja (5)
The peacocks, parrots, uka, sri, and cuckoos (by VndJ
devs order) are singing the reasons for Your auspicious
awakening.

sumadhura dhvani kare jata kh'gaa

magala ravae bje madhura kjana (6)
Sitting on the branches of the trees, all the birds sing
their supremely sweet morning melodies which resound
throughout the forest. Those sweet, soft, auspicious sounds
come and grace everyone.

kusumita sarovare kamala'hillola

magala saurabha bahe pavana kallola (7)
In the pond, which is filled with many varieties of flowers,
the lotuses sway in the center. The breezes spread their
auspicious aromas in all directions, bringing pure delight
and joy to all.

jhjhara ksara gha akha karatla

magala mdaga bje parama rasla (8)

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Large cymbals, gongs, bells, conches, karatalas, and

auspicious mdagas play the supreme rasa.

magala rati kare bhakatera gaa

abhg keava kare nma'sakrtana (9)
(r keavera dsa kare nma'sakrtana)
Performing magala rati within the company of devotees,
this unfortunate Keava sings nma'sakrtana (or: the
servants of r Keava sing nma'sakrtana).

r Gaurasundara sandhy[rati
Composed by
rla Bhaktivinoda hkura
jaya jaya gauracndera ratika obh
jhnav'taa'vane jaga'mana lobh (1)
(jaga'janera mano lobh
gaurgera rati obh, jaga'janera mano lobh
jhnav'taa'vane, jaga'janera mano lobh)
All glories, all glories to the beautiful rati ceremony of r
Gaurga being performed in a forest on the banks of the
Jhnav (Gag), attracting the hearts and minds of all.

dakie niti'cnda vme gaddhara

nikae advaita rnivsa chatra'dhara (2)
(rnivsa chatra'dhare
gaurgera rati'kle, rnivsa chatra'dhare
mya day kara bole, rnivsa chatra'dhare
haribol haribol haribol bole, rnivsa chatra'dhare)

142

On the right of Gaurga is the moonlike Nitynanda

Prabhu (niti'cnda), on the left is Gaddhara Paita, and
on the sides are Advaita Prabhu and rvsa Paita, who
holds the umbrella.

basiyche gaurcnda ratna'sihsane

(ratna'sihsana alo kari he)
rati karena brahm'di deva'gae (3)
(deva'gae
gaurgera rati'kle,
mya day kara bole,
brahm'di deva'gae,

rati kare
deva'gae rati kare
deva'gae rati kare
gaurgera rati kare)

r Gaurga is seated on a jewelled throne. Brahm is

performing the rati, along with other demigods.

narahari'di kari cmara hulya

sajaya'mukunda'vsu'ghoadi gya (4)
(vsughoe gna kare
gaura'nitynandera rati'kle, vsu'ghoe gna kare
sajaya mukunda sane, vsughoe gna kare
jaya niti jaya gaura bole, vsughoe gna kare
(mi) gaura'kp pbo bole, vsughoe gna kare
mya day kara bole, vsughoe gna kare
haribol haribol haribol bole, vsughoe gna kare)
Narahari Sarakra hkura and others fan with cmaras,
as many others, like Sajaya Paita, Mukunda Daa, and
Vsudeva Ghoa, sing songs.

akha bje, gha bje, bje karatla

madhura mdaga bje parama rasla (5)

143

(madhura madhu madhu bje

gaurgera rati'kle, madhura madhu madhu bje
akha'gha khol'karatla, madhura madhu madhu bje
akha bje gha bje, madhura madhu madhu bje
madhura mdaga bje, madhura madhu madhu bje)
The sounds of the conch, bell, and karatlas mix with the
sweet sound of the mdagas, producing the most relishable
ambrosia for the ears.

bahu'koi candra jini vadana ujjvala

gala'dee vana'ml kare jhalamala (6)
((ml) jhalamala jhalamala jhalamala kare
gaura'gale vana'phulera ml, jhalamala jhalamala jhalamala kare
gaddhararera gth ml, jhalamala jhalamala jhalamala kare
(ml) n dulle pani dole
gaddhararera gth ml, n dulle pani dole
gaura'gale vana'phullera ml, n dulle pani dole)
r Gaurgas brilliant face conquers the glow of many
millions of moons, and the garland of forest flowers about
His neck splendorously shines.

iva'uka'nrada preme gada'gada

bhakativinoda dekhe gorra sampada (7)
(gorra sampada sei ta dekhe
(se ye) gaura boli ra jne nare, gorra sampada sei ta dekhe
(ye jana) gaura'pade pra sapeche, gorra sampada sei ta dekhe
ohe gaura boli jne nare, gorra sampada sei ta dekhe)
iva, ukadeva Gosvm, and Nrada Munis voices
have become choked up with prema. Thus, Bhaktivinoda
hkura is seeing the glories of r Gaurga.

144

r Yugala[rat
Composed by
rla Bhaktivinoda hkura
jaya jaya rdh'ka yugala'milana
rati karaye lalitdi sakh'gaa (1)
All glories, all glories to the amorous rendezvous of r
RdhJKa Yugala! All sakhs, led by Lalit, perform the
rati ceremony for Their pleasure.

madana'mohana rpa tri'bhaga'sundara

ptmbara ikhi'puccha c'manohara (2)
In His beautiful threefold bending form, He is so attractive,
even to Cupid. With His yellow silk dhot and crown
decorated with peacock feathers, He captivates the minds
of all.

lalita'mdhava'vame vabhnu'kany
nla'vasan gaur rpe gue dhany (3)
To the left of the amorous and charming r Mdhava is the
beautiful daughter of King Vabhnu, rmat Rdhik,
dressed in a sr the colour of a blue lotus. Her complexion
is the colour of molten gold and Her beauty and qualities
are matchless.

nn'vidha'alakra kare jhalamala

hari'mana'vimohana vadana ujjvala (4)
She is adorned with various sparkling, shimmering
ornaments (alakras), enchanting the mind of Hari with
Her radiant face.

145

vikhdi sakh'gaa nn rge gya

priya'narma'sakh'jata cmara'hulya (5)
(cmara hulya re
rdh'kera rati'kle, cmara hulya re
lalit'viakh'di, cmara hulya re
jaya rdhe, r rdhe bole, cmara hulya re
rdhe, rdhe, rdhe, bole, cmara hulya re)
Vikh leads all the sakhs in singing various rgas
(melodious songs according to the appropriate time of the
day), as all the other priya'narma'sakhs soothe Rdh and
Ka with cmara fans.

r'rdh'mdhava pada sarasija'e

bhakativinoda sakh'pade sukhe bhse (6)
At the feet of the damsels of VrajaJdhma lies an ocean of
joy. There, Bhaktivinoda hkura swims, hoping to attain
the lotus feet of r Rdhik and Mdhava.

r Tulas[rati
Composed by
r rmad Bhakti Prajna Keava Gosvm Mahrja
namo nama tulas ka'preyas (namo nama)
(vraje) rdh'ka nitya'sev ei'abhil (1)
O rmat TulasJdev! Desiring to enter the eternal service
of r Rdh and Ka, I repeatedly offer prama to you,
who are so dear to r Ka.

je tomra araa laya, sei ka sev pya,

kp kari kara tre vndvana'vs
tulas ka'preyas (namo nama) (2)

146

One who takes shelter of you attains the service of r Ka.

Being merciful, you make him a resident of Vndvana.

tomra carae dhari, more anugata kari,

gaurahari'sev'magna rkha div nii
tulas ka'preyas (namo nama) (3)
Allow me to catch hold of your lotus feet. May you make
me your intimate follower, and day and night keep me
immersed in the service of r Gaurahari.

dnera ei abhila, mypure dio vsa,

(vraja dhme dio vsa)
agete mkhiba sad dhma dhli ri
tulas ka'preyas (namo nama) (4)
I am fallen, but I desire that you make me a resident of
Mypura, where I will always smear the dust of the
dhma on my body.

tomra rati lgi, dhpa, dpa, pupa mgi,

mahim bkhni ebe hao more khu
tulas ka'preyas (namo nama) (5)
Performing your rati with incense, a ghee lamp, and
flowers, I will derive great happiness from describing your
glories.

jagatera jata phla, kabhu nahe samatula,

sarva'tyaji ka tava (ptra) majar vils
tulas ka'preyas (namo nama) (6)
Of all the flowers within the universe, none is your equal;
for r Ka, putting aside all of them, performs pastimes
only with your leaves and manjars.

147

ogo vnde mahrn! ka'bhakti pradyin!!

tomra pdapa'tale, deva'i kuthale,
sarva'trtha laye tr hana adhivs
tulas ka'preyas (namo nama) (7)
O Vnda Mahrn! Bestower of ka'bhakti! All the
demigods, sages, and holy places joyfully reside at your feet.

r'keava ati dna, sdhana'bhajana'hna,

tomra raye sad nmnande bhsi
tulas ka'preyas (namo nama) (8)
Devoid of sdhana'bhajana, this fallen r Keava takes
shelter of you and attains unbroken nmnanda.

Taking vows (sakalpa)

This is chanted as a sakalpa before any auspiscious vrata, or
religious undertaking.
o viu
o tat sat
adya brahmano dvitya'parrddhe,
veta'varha kalpe (or pdma'kalpe),
vaivasvatkhya'manvantare,
aviati'kali'yugasya'prathama'sandhyy,
brahma'viatau vartamny,
. savatsare (year),
.yane (course of the sun),
.tau (season),
.pake (phase of the moon),
.r sthite bhskare (sun sign),
.tithau (lunar day),
.vrn vityy (day of the week),
.nakatra'sayuty (constellation),

148

r'candramasi yath sthnvasthite bhaumdi'graha'yoga'karaa'

muhrtta'akdiu,
jambu'dvpe bhrata'khae,
medh'bhtasya sumero dakie,
lavaravasyottare koe,
gagy pacime (v anysmin) bhge,
pura'bhumau r'lagrma'il'go'brhmaa'vaiava'vahni'
sannidhau,
asmin viie bhrata'varkhya'puya'bh'pradee,
.gotrsya (dynasty),
.dsa (ones own name),
k'bhakti'lbhrthe,
rdh'dsya'lbhrthe,
sarve kalyrthe tath...
bhagavat prty'arthe / or: r r guru'gaurga'gndharvik'
giridhr'rdh'vinoda'bihrj prty'arthe / or: rddha'karmae /
or: vaiave havanam ca bhagavat'pjanam
...yathsdhya may kriyate.

Word for Word translation:

o viu auspicious invocation
o tat sat indicating the Absolute Truth, the Supreme Personality
of Godhead
adya brahmano dvitya'parrddhe during the second half of the
present Brahms life
veta'varha kalpe during the vetaJvarha, or Pdma millennium
vaivasvatkhya'manvantare during the reign of Vaivasvata Manu
aviati'kali'yugasya during the twentyJeighth KaliJyuga
prathama'sandhyy during the first part
brahma'viatau vartamny during the present period of time
according to Brahms calculation
(yath) yane during appropriate course of the sun
(yathnma ubha) savatsare in this auspicious year

149

tau during the appropriate season

msi in the appropriate month
pake during the appropriate phase of the moon
r sthite bhskare in the appropriate sun sign
tithau on the appropriate lunar day
vrnvityy on the appropriate day of the week
nakatra'sayuty during the appropriate constellation
r'chandramasi yath sthnvasthite bhaumdi graha'yoga'karaa'
muhrtta'akdiu during the moon situated in the appropriate
zodiac sign, with the influential planets in their appropriate
positions, and during the appropriate time and year
jambu'dvpe on the island called Jambudvpa
bhrata'khae in the part called Bhrata
medh'bhtasya sumero dakie on the Earth, south of the Sumeru
Mountain
lavaravasyottare koe on the northern corner of the salty ocean
gagy pacime (v anysmin) bhge on the western (or other) side
of the Gag
pura'bhmau in the very pure land between the Gag and
Yamun rivers
r'lagrma'il'go'brhmaa'vaiava'vahn'sannidhau in the
presence of r lagrma'il, the cows, brhmaas, Vaiavas,
sacred fire, etc.
asmin viie bhrata'varkhya'puya'bh'pradee in this special
land called Bhrata, also known as the district of the Earth
which is very pious
(acyuta) gotrsya of the name of ones dynasty
dsa ones name
k'bhakti'lbhrthe for the purpose of attaining ka'bhakti
rdh'dsya'lbhrthe for the purpose of attaining rdh'dsya
sarve kalyrtha for all kinds of auspiciousness
tath as well as
bhagavat prty'artha out of love and devotion for the Lord
r r guru'gaurga'gndharvik'giridhr'rdh'vinoda'bihrj prty'

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artha J out of love and devotion for r r Guru Gaurga

GndharvikJGiridhrJRdhJVinodabihrj
rddha'karmae for the purpose of homage to the deceased
vaiave havana ca bhagavat'pjana for the purpose of a Vaiava
fire sacrifice and worship of the Lord
yathsdhya as the objective
may by me
kriyate is performed

O Viu, O Tat Sat! I am performing this activity

during the second half of the current Brahms life, in the
vetaJvarha millennium, during the reign of Vaivasvata
Manu, during the first part of the twentyJeighth KaliJ
yuga, (the present period of time according to Brahms
calculation), in this auspicious () year, during the ()
course of the sun, during the () season, in the month of (),
during the () phase of the moon, in the () sun sign, on
the lunar day of (), on the () day of the week, during the
() constellation, with the moon situated in the appropriate
zodiac sign, with the influential planets in their appropriate
positions, and during the appropriate time and calendar,
on the island called Jambudvpa, in the part of Jambudvpa
called Bhrata, on the Earth, south of the Sumeru Mountain,
on the northern corner of the salty ocean, on the western (or
other) side of the Gag, in the very pure land between the
Gag and Yamun rivers, in the presence of r'lagrma'
il, the cows, brhmaas, Vaiavas, the sacred fire, etc., in
this special land called Bhrata (also known as the district of
the Earth which is very pious), for the purpose of attaining
ka'bhakti, for the purpose of attaining rdh'dsyam, for
all kinds of auspiciousness, and... out of love and devotion
for the Lord, or: out of love and devotion for r r Guru
Gaurga GndharvikJGiridhrJRdhJVinodabihrj, or: for
the purpose of homage to the deceased, or: for the purpose of

151

a Vaiava fire sacrifice and worship of the Lord, or: for the
purpose of my objective.43

Names to be used during the Sakalpa

.savatsare, (year)
[There are 60 different names for each year in a Vedic lunar
calendar. The present year is the 23rd, Virodhi. Next year will be
24th, Vikti. When the 60th year is complete, the cycle starts once
again from 1st Prabhava.
(1) Prabhava; (2) Vibhava; (3) ukla; (4) Pramodta; (5)
Prajotpatti; (6) girasa; (7) rmukha; (8) Bhva; (9) Yuva; (10)
Dhta; (11) vara; (12) Bahudhnya; (13) Pramdi; (14) Vikrama;
(15) Va; (16) Citrabhnu; (17) Svabhnu; (18) Traa; (19)
Prdiva; (20) Vyaya; (21) Sarvajittu; (22) Sarvadhri; (23) Virodhi;
(24) Vikti; (25) Khara; (26) Nandana; (27) Vijaya; (28) Jaya; (29)
Manmadha; (30) Durmukhi; (31) Hvalambi; (32) Vilambi; (33)
Vikri; (34) Srvari; (35) Plava; (36) ubhakti; (37) obhakti;
(38) Krodha; (39) Vivvasu; (40) Parbhva; (41) Plavanga;
(42) Klaka; (43) Saumya; (44) Sdhraa; (45) Virodhikti; (46)
Pardhvi; (47) Pramdca; (48) nanda; (49) Rkasa; (50) Nala;
(51) Pigal; (52) Klayukti; (53) Sidhrdhi; (54) Raudri; (55)
Durmati; (56) Dundubhi; (57) Rudirodgri; (58) Raktki; (59)
Krodhan; (60) Akaya.
Below you will find an example of the names corresponding
to the Christian years:

43 Here one states for which purpose one is performing the sakalpa. After
saying for all kinds of aupiciousness and one can say, (1) out of love and
devotion for the Lord; or (2) out of love and devotion for r'r'guru'gaurga'
gndharvik'giridhr'rdh'vinoda'bihrj; or (3) for the purpose of homage to the
deceased; or (4) for the purpose of a Vaiava fire sacrifice and worship of the
Lord; or (5) for the purpose of my objective, meaning, for any other purpose one
may have, that is not mentioned here.

152

2009 Virodhi;
2010 Vikti;
2011 Khara;
2012 Nandana;
2013 Vijaya...
In accordance with the appropriate year, one would say
during the sakalpa, for example, virodhi savatsare]

.yane, (course of the sun)

[The word yana means path or movement. The six
months when the sun moves toward the north are called uttara'
yaa, or the northern course, and the six months when it moves
south are called dakia'yana, or the southern course. One course
represents a day for the demigods, and the other represents
their night. Uttara'yana begins from MakaraJsakrnti, in our
calendar month of January (the day when the sun begins to move
north and enter the zodiacal sign of Capricorn), and dakia'
yana on the KarkaaJsakrnti, in our calendar month of July,
or ayana'ekda (the day when the sun begins to move south
and enter the sign of Cancer). Another name for uttara'yaa is
cittara'yana.
During the sakalpa, in accordance with the time of the
year, one would utter either time, for example, uttara'yaa, or
dakia'yana...]

.tau, (season)
[There are six different seasons according to the Vedic
Calendar, which correspond to the twelve months of the year:
(1) Vasanta, or spring; (2) Grma, or summer; (3) Vara, or rainy
season; (4) arada, or autumn; (5) Hemanta, or before winter
frost; and (6) ia, or winter.

153

Vasanta .... Phlguna to Vaikha ......March 15 May 15

Grma ..... Vaikha to ha .........May 15 July 15
Varsa......... ha to Bhdrapad ...July 15 Sept 15
arada....... Bhdrapad to Krttika ..Sept 15 Nov 15
Hemanta .. Krttika to Paua .............Nov 15 January 15
ia ........... Paua to Phlguna ...........January 15 March 15
Approximate starting dates for the different seasons are
given here. Please refer to a Vedic Calendar for accurate dates.
During the sakalpa, in accordance with the season, one
would utter, for example, vasanta tau]

.msi, (month)
[There are twelve months in a Vedic Lunar Calendar. The months
given below are the Vedic, or traditional, months, the Christian
months, and the Vaiava months respectively.
Phlguna...........February March ...............Govinda
Caitra.................March April .....................Viu
Vaikha............April May .........................Madhusdana
Jyaiha..............May June...........................Trivikrama
ha ..............June July ...........................Vmana
rvaa .............July August ......................rdhara
Bhdrapad ......August September ..........Hrkea
vina ...............September October .........Padmanbha
Krttika .............October November..........Dmodara
Mrgara ........November December ......Keava
Paua .................December January ..........Nryaa
Mgha ...............January Februray.............Mdhava
Adhika ..............Leap year .............................Puruottama
During the sakalpa, in accordance with the month of the
year, one would utter, for example, krttika'msi]

154

.pake, (phase of the moon)

[There are two different phases of the moon: light and dark:
(1) KaJpaka, or waning moon from the day after prim
till amvasy; and (2) uklaJpaka, or waxing moon from the
day after amvasy till prim.
During the sakalpa, in accordance with the phase of the
moon, one would utter, for example, ka'pake or ukla'pake]

.r sthite bhskare, (sun sign)

[The different signs of the Zodiac through which the sun
travels are mentioned below, and the approximate dates are
given as well. For accurate dates, please refer to a Vedic Calendar.
Mea (Aries) ..................... April 15 ................Caitra
Vabha (Taurus) ............ May 15 .................Vaikha
Mithuna (Gemini) ........... June 15 .................Jyaiha
Karkaa (Cancer) ............. July 15 ..................ha
Siha (Leo) ...................... August 15 ............rvaa
Kany (Virgo) .................. September 15 ......Bhdrapad
Tul (Libra) ...................... October 15 ...........vina
Vcika (Scorpio) ............ November 15 ......Krttika
Dhanur (Sagittarius) ....... December 15 ......Mrgara
Makara (Capricorn) ........ January 15 ...........Paua
Kumbha (Aquarius) ........ February 15 ........Mgha
Mna (Pisces) .................... March 15 ..............Phlguna
During the sakalpa, in accordance with the situation of the sun,
or time of the year, one would utter, for example, mea r sthite
bhskare]

.tithau, (lunar day)

[There are approximately 29.5 lunar days in a lunar month,
divided according to the dark and bright phases of the moon.
155

In other words fifteen days are in the dark phase of the moon
(ka'paka) and fifteen days in the bright phase of the moon
(ukla'pake). The names of these different days are given below:
Pratipat (Prathama)
Dvitya
Tritya
Caturth
Pacam
ath
Saptam
Aam
Navam
Daam
Ekda
Dvda
Trayoda
Caturda
Prim, or Amvsya
During the sakalpa, in accordance with the lunar day, one
would utter, for example, ekda tithau]

.vrnvityy, (day of the week)

[Listed below are the seven days of the week.
RaviJvra (Bhnuvra) .............Sunday
SomaJvra...................................Monday
MagalaJvra .............................Tuesday
BudhaJvra .................................Wednesday
GuruJvra (Bhaspativra) ......Thursday
ukraJvra ..................................Friday
aniJvra .....................................Saturday

156

During the sakalpa, in accordance with the day of the

week, one would utter, for example, magala'vrnvityy]

.nakatra[sayuty, (constellation)
[There are twenty eight constellations or stars, called
nakatras. In order to find out the appropriate nakatra, please
refer to a Vedic Calendar. If one is not easily available, then one
may substitute the name of the constellation with the word ubha,
indicating the appropriate auspicious constellation. The twenty
eight constallations are:
(1) Avin; (2) Bhara; (3) Krttik; (4) Rohi ; (5) Mgar;
(6) rdr; (7) Punarvasu; (8) Puy; (9) le; (10) Magh; (11)
Prvphlgun; (12) Uttarphlgun; (13) Hast; (14) Citr;
(15) Svti; (16) Vikh; (17) Anurdha; (18) Jyeh; (19) Mla;
(20) Purvah; (21) Uttarah; (22) Abhijit; (23) rava;
(24) Dhanih; (25) atabhi; (26) Prvbhdrapad; (27)
Uttarabhdrapad; (28) Revat.
Day during the sakalpa, in accordance with the appropriate
constellation, one would utter, for example, svti'nakatra'
sayuty, or in substitute ubha'nakatra'sayuty]

Prayers for the remembrance of r Viu and

for peace and auspiousness (Magala[nti)
ya brahma vednta'vido vadanti
pare pradhna purua tathnye
vivodgate kraa isvara v
tasmai namo vighna'vinya
(Bhad Viu Pura)
Obeiscences unto Him, who is the destroyer of all obstacles,
who the knowers of Vednta describe as the Supreme
Brahman, and who others describe as the pradhna, or
totality of mundane elements. Some describe Him as

157

the Supreme Purua, while others describe Him as the

Supreme Lord and the cause of the creation of the universe.

o tad vio parama pada sad

payanti srayo divva cakur'tatam
(Sma Veda)
Just as those with ordinary vision see the suns rays in
the sky, so the wise and learned devotees always see the
supreme abode of Lord Viu.

(o) ko vai sac'cid'nanda'ghana

ka di'purua ka puruottama
ko ha u karmdi'mla
ka sa ha sarvai krya
ka ka kd'dhio'mukhya'prabhu pjya
ko ndis tasminn ajntar'bhye
yan magala tal labhate kt
(ri Ka Upaniada)
Lord Ka is the colour of a new rain cloud. Therefore He
is compared to a transcendental cloud full of eternity, bliss,
and cognizance. He is the original and Supreme Person.
He is the origin of all activities and the one and only Lord
of all. He is the worshipful Lord of the best of demigods,
the controller of Brahm, Viu, and iva. Ka is without
any beginning. Whatever auspiciousness is found within or
beyond this universe, the devotee obtains in Ka alone.

hare ka hare ka ka ka hare

hare hare rma rma rma hare hare

Auspicious invocation (svasti[vcana)

Taking rice, mixed with tumeric or kukum, and fragrant
158

flowers in ones right hand, one should chant this auspicious

invocation.
o svasti no govinda
svasti no cyutnantau
svasti no vsudevo viur dadhtu
svasti no nryao naro vai
svasti na padmanbha puruottamo dadhtu
svasti no vivakseno vivevara
svasti no hkeo harir dadhtu
svasti no vainateyo hari
svasti no njan'suto hanr bhgavato dadhtu
svasti svasti sumagalai keo mahn
r'ka sac'cid'nanda'ghana
sarvevarevaro dadhtu
(r Kopaniad)
May Lord Govinda, Acyuta, Ananta ea, Vsudeva,
and

Lord

Viu

bestow

auspiciousness

upon

us.

May NaraJNryaa, Padmanbha and Puruottama

bestow auspiciousness upon us. May Vivaksena, the
Lord of the universe, Hkea, and Lord Hari bestow
auspiciousness upon us. May Garua, and the son of
Ajan, who is the great devotee of Lord Rma, Hanumn,
bestow auspiciousness upon us. May the great and
only Lord of auspiciousness, r Ka, who is like a
transcendental cloud full of eternity, knowledge, and bliss,
and who is the Lord of all the demigods, bestow upon us all
prosperity and auspiciousness.

karotu svasti me ka
sarva'lokevarevara
krnadaya ca krvantu
svasti me loka'pvan
(Sanmohana Tantra)

159

May Ka, the Lord of all Lords of the universe, and His
followers, the deliverers of the fallen, bestow auspiciousness
on me.

ko mamaiva sarvatra
svasti kryt ry samam
tathaiva ca sad krni
sarva'vighna'vinana
(Viu'Ymala'Sahit)
May Ka, the destroyer of all obstacles, and His followers
bestow auspiciousness and prosperity to me at all times
and places.

Auspicious invocation (magala[vcana)

ka karotu kalyna
kasa'kujara'kear
klind'jala'kallola'
kolhala'kuthala
(Nradya Pura)
May Ka, who sports with great noise in the waves of
the Yamun river, and who, like a lion, killed the elephant
Kasa, bestow auspiciousness on me.

mdhavo mdhavo vci

mdhavo mdhavo hdi
smaranti mdhava sarve
sarva kryeu mdhavam
(Nrasiha Pura)
The devotees always remember the Lord. The name
Mdhava is constantly on their tongues and constantly in
their minds, and permeates all of their activities.

160

lbhas te jayas te
kutas te parbhava
yem ndvara'ymo
hdaya'stho janrdana
(Pava'Gt)
For those who have Janrdana, whose complexion is that
of a blue lotus, within their hearts, there is all gain and
victory, and no defeat in any enterprise.

magala bhagavn viur

magala madhusdana
magala hikeo ya
magalyatano hari
viccraa'mtrena
kasya smarand dhare
sarva'vighnni nayanti
magala syn na sasaya
(Bhad Viu Pura)
The Supreme Lord Viu is all auspicious. Madhusdana is
all auspicious. Hkea is all auspicious. Hari is the abode
of all auspiciousness. Simply by saying the name of Viu,
or by remembering Ka, all obstacles are destroyed and
all auspiciousness comes. This is certain.

satya kali'yuge vipra

r'harer nma'magala
para svastyayana nn
nsty eva gatir anyath
(Padma Pura)
O brhmaa, chanting the holy name is the auspicious
process in Kali Yuga. It is the highest auspiciousness for
mankind. There is no other way.

161

puarkka govinda
mdhavd ca ya smaret
tasya syan magala sarva'
karmdau vighna'nana
(Viu Dharmottara)
He who remembers all the forms of the Lord, such as
Puarkka, Govinda, and Mdhava, will attain all
auspiciousness and destruction of all obstacles in all his
activities.

magalyatana ka
govinda garua'dhvajam
mdhava puarkka
viu nryaa hari
vsudeva jaganntha
acyuta madhusdanam
tath mukundnantdn
ya smaret prathama sudh
kart sarvatra sutar
magalnanta'karmaa
(Rudra Ymala)
The intelligent man, who first remembers the various
forms of the Lord and His pastimes before performing his
activities, will assuredly attain infinite auspiciousness in
all that he does.

r Ka[stotram
o namo viva'rupya viva'sthity'anta'hetave
vivevarya vivya govindya namo nama (1)

162

To Lord Govinda, the creator, maintainer, and destroyer of

the material universes, the controller of the universes and
the source of all beauty and splendor within the universes,
I repeatedly offer my respectful obeisances.

namo vijna'rpya paramnanda'rpie

kya gop'nthya govindya namo nama (2)
To allJattractive Lord Govinda, whose form is full of
transcendental knowledge and bliss, and who is the master
of the gops, I repeatedly offer my respectful obeisances.

nama kamala'netrya nama kamala'mline

nama kamala'nbhya kamal'pataye nama (3)
Obeisances to Him, whose eyes are like lotus flowers.
Obeisances to Him, who is garlanded with lotuses.
Obeisances to Him, whose navel is a lotus. Obeisances to
Him, who is the husband of the goddesses of fortune.

barhpbhirmya rmykuha'medhase
ram'mnasa'hasya govindya namo nama (4)
Obeisances to Lord Govinda, handsome with a peacockJ
feather crown, identical with Balarma, His intelligence
sharp, and the swan in the Mnasa lake of the goddess of
fortunes thoughts.

kasa'vaa'vinya kei'cra'ghtine
vabha'dhvaja'vandyya prtha'srathaye nama (5)
Obeisances to Him, the death of Kasa and his allies, the
killer of Ke and Cra demons, the object of worship for
iva, and the chariotJdriver of Arjuna.

163

veu'vdana'lya goplyhi'mardine
klind'kla'lolya lola'kuala'valgave (6)
Obeisances to Him, the cowherd boy fond of playing the
flute, the crusher of the serpent demon Kliya, the person
who wanders on the banks of the Yamun, and whose
earrings gracefully swing to and fro.

ballav'nayanmbhoja'mline ntya'line
nama praata'plya r'kya namo nma (7)
Obeisances to r Ka, the protector of surrendered souls.
Obeisances to Him, the expert dancer garlanded with the
gops lotusJeyed glances.

nama ppa'pranya govardhana'dharya ca

ptan'jvitntya tvartsu'hrie (8)
Obeisances to Him, the death of sin, the lifter of Govardhana
Hill, the end of Ptans life, and the thief of Tvartas
life.

nikalya vimohya uddhyuddhi'vairie

advityya mahate r'kya namo nama (9)
Obeisances to r Ka, decorated with a golden necklace,
charming, pure, the enemy of impurity, one without a
second, the greatest.

prasda paramnanda prasda paramevara

dhi'vydhi'bhujagena daa mm uddhara prabhu (10)
Be kind, O blissful one. Be kind, O Supreme Lord. O Lord,
please rescue me, who am bitten by the snake of physical
and mental pain.

164

r'ka rukmi'knta gop'jana'manohara

sasra'sgare magna mm uddhara jagad'guro (11)
O Ka, O husband of Rukmi, O enchanter of the gops,
O master of the universe, please rescue me, drowning in
the ocean of repeated birth and death.

keava klea'haraa nryaa janrdana

govinda paramnanda m samuddhara mdhava (12)
O Keava, O Nryaa, O Govinda, O Janrdana, O source
of all transcendental bliss, O Lord who rescues the devotees
from distress, O Mdhava, please rescue me.

165

166

Addendum
The Upadeval

of r rmad Bhakti Prajna Keava Gosvm

Mahrja crya kear (the lion[like crya)
(1)

Bhagavad'bhakti is attained by virambha'sev, or intimate

service to the lotus feet of r'guru.
(2) Honest service to r Hari, r'guru, and the Vaiavas is
actual guru'sev.
(3) The aga of bhakti known as krtana is the best and complete
limb of bhakti.
(4) Only through the medium of krtana are the other limbs of
bhakti accomplished.
(5) Renouncing bad association is actual solitude, and
performing bhajana in the company of sdhus and Vaiavas
is the actual meaning of solitary bhajana.
(6) Preaching hari'kath always and everywhere is real
hari'krtana.
(7) To speak hari'kath always and everywhere, or to be
absorbed in speaking about services related to r Hari, is
real silence.
(8) Performing gaura'bhajana in the mood of rpnuga is the
actual vipralambha'bhajana of r Rdh and Ka.
(9) Taking shelter of the feet of a genuine guru, one should
serve Hari.
(10) One should never give pain to any living entity by body,
mind, or words.
(11) One should maintain his life by honest means.

167

(12) One should always remember that r Bhagavn is one,

not many.
(13) VrajendraJnandana r Ka alone is Svaya Bhagavn;
He is the possessor of all akti and the origin of all avatras.
Rendering service to Him is the primary duty of all living
entities; all other activities are secondary.
(14) Those people who consider that Bhagavn is formless are
atheists, and one should never associate with them.
(15) Attaining prema for r Ka is the real ultimate objective
of the jva.
(16) The service of Ka is our life, if performed for His pleasure
with a favourable attitude, devoid of all other desires, not
covered by jna and karma, and performed by the body,
mind, words, and all of the senses.

The Upadevali

of r rmad Bhaktisiddhnta Sarasvat

Gosvm Prabhupda
(1)

(2)

(3)
(4)
(5)
(6)

Para vijyate r'ka'sakrtanam supreme victory to

the congregational chanting of Kas names this is the
r Gauya Mahs sole object of worship.
r Ka, who is the viaya'vigraha, the object of the
devotees prema, is the sole enjoyer, and all others are to be
enjoyed by Him.
Those who dont perform hari'bhajana are ignorant and
murderers of their own souls.
The acceptance of r'hari'nma and direct realisation of
Bhagavn are one and the same.
Those who equate the demigods with Viu are unable to
serve Bhagavn.
Establishing a printing press to print devotional books,
and preaching by organising nma'haa programmes,
constitutes genuine service to r Mypura.
168

(7)

(8)

(9)

(10)

(11)

(12)

(13)

(14)
(15)

(16)

We are not doers of good or bad deeds, nor are we scholars

or illiterate. Carrying the shoes of r Haris pure devotees
as our duty, we are initiates into the mantra krtanya
sad hari.
Preaching without proper conduct falls within the category
of karma, mundane activity. Without criticising the nature
of others, one should correct ones self this is my personal
instruction.
Serving the Vrajavss, who felt great separation from Ka
when He left Vraja to reside in Mathur, is our supreme
constitutional occupation.
If we desire to follow an auspicious course in life, then
disregarding the theories of even countless people we
should only hear instructions from a transcendental source.
Life as an animal, bird, insect, or any of the countless
thousands of species is acceptable, but taking shelter of
deceit is thoroughly improper. Only an honest person
possesses real auspiciousness.
SimpleJheartedness is synonymous with Vaiavism.
Servants of a paramahasa Vaiava should be simpleJ
hearted, a quality which makes them the topmost brhmaas.
Helping to draw conditioned souls away from their
perverted attachment to the material energy is the greatest
compassion. If even one soul is rescued from MahJ
mys fortress, that compassionate act is infinitely more
benevolent than the construction of unlimited hospitals.
We have not come to this world to be construction workers;
we are the bearers of r Caitanyadevas instructions.
We will not remain in this world for long, and by proJ
fusely performing hari'krtana, upon relinquishing these
material bodies we will experience the ultimate reward of
embodied life.
The footJdust of r Rpa Gosvm, the fulfiller of r
Caitanyadevas inner desires, is our lives sole desired
object.
169

(17) If I were to desist from lecturing about the Absolute

Truth due to being fearful that some listeners may be
displeased, I would be deviating from the path of Vedic
truth and accepting the path of untruth. I would become
one who is inimical to the Vedas, an atheist, and would no
longer possess faith in Bhagavn, the very embodiment
of truth.
(18) Kas darana can only be attained through the medium
of the ear as one hears hari'kath from pure Vaiavas; there
is no other way.
(19) Wherever hari'kath is being spoken is a holy place.
(20) Proper ravaa, hearing, is accomplished through the
medium of krtana, and this will give one the good
opportunity to practice smaraa, remembrance. The internal
experience of rendering direct service to the aa'klya'
ll, r RdhJKas pastimes in each of the eight parts
of the day, then becomes possible.
(21) We should understand that the loud calling out of r
Kas names is bhakti.
(22) Bhagavn will not accept anything which is offered by a
person who doesnt chant hari'nma oneJhundred thousand
times daily.
(23) By sincerely endeavouring to chant harinma without
offences and remaining fixed in chanting constantly, ones
offences will fade and pure harinma will arise on the
tongue.
(24) As mundane thoughts arise while taking harinma, one
should not become discouraged. A secondary consequence
of taking harinma is that these useless mundane
thoughts will gradually dissipate; therefore, one should
not worry about this. By dedicating ones mind, body,
and words to serving r'nma, and continuing to chant
with great persistence, r Nm Prabhu will grant one
darana of His supremely auspicious transcendental form.

170

Through the power of r'nma, by continuing to chant until

ones anarthas are fully eradicated, realisation of His form,
qualities, and pastimes will automatically arise.

171

172

Glossary
A
Abhieka when Deities are installed or bathed, They are washed
with milk, yogurt, ghee, honey, sugar, and water, and this
ceremony is called abhieka. A more simple method is to just
bathe the Deities in milk and water, or just plain water.
camana water used for rinsing the Lords mouth. It consists of
water with ground nutmeg, ground cloves, and kakolJberry
scent. Often, as a substitute, the pjr simply uses sanctified
water.
camana cup a container filled with sanctified water used by the
pjr for worshiping the Lord.
camana'ptr see camana cup.
camanya see camana.
camanya'ptra a container for storing camanya, for offering to
the Lord.
Abhidheya comes from the verbal root abhidh, which means to set
forth or explain, and the word abhidheya literally means that
which is worthy of explanation. The means by which ka'
prema can be achieved is the fundamental truth that is most
worthy of explanation. In other words, the means by which
the ultimate goal is achieved is the practice of sdhana'bhakti.
Abhidheydhideva the presiding Deity of Abhideya, r Govinda
deva.
Advaya a name for the Supreme Lord, who is one without a second;
indicating that there is no difference between the Lord and His
names, forms, qualities, pastimes, and so on.

173

Advaita'jna knowledge of nonJduality. Although in the true sense

this refers to the Supreme Absolute Personality of Godhead
who is devoid of all duality, the Myvda conception of
advaita'jna is that the ultimate substance, brahma, is devoid
of form, qualities, personality, and variegatedness.
Anartha unwanted desires (an'artha = nonJvalue); activities or
habits that impede ones advancement in bhakti; in other
words, everything that is against bhakti.
Akua'mudr represents a goad. Used while invoking the holy
rivers into the camana cup. With your right middle finger,
touch the surface of the water and avoid touching the water
with your fingernail. Your thumb should hold the little and
ring fingers, and your index finger should be bent at the middle
joint at a right angle, perpendicular to the middle finger. See
the diagram in Chapter Three Establishing the conchshell.
Antarym the Supersoul residing within every living beings heart.
Aukalpa refers to an acceptance of a small quantity of nonJgrain
food to maintain sufficient energy for the service of the Lord
on fasting days.
Anyabhila a term that refers to extraneous desires, or desires
other than the desire to please Ka.
Apardha offenses committed against the holy name, the Vaiavas,
the guru, the stras, the holy places, the Deity, and so on.
The verbal root rdha means to give pleasure or satisfy and
the prefix apa means taking away. Thus the word apardha
signifies all activities that are displeasing to Bhagavn and His
bhaktas.
Aparhna'bhoga an offering of foodstuffs to the Lord in the afterJ
noon, after His noontime rest.
rati a ceremony wherein the Deity form of the Lord is worshipped
with various articles, such as incense, ghee lamp, flowers, fan,
etc.
rati'krtana glories of the Lord sung during the rati ceremony.
Arcvatra the incarnation of the Lord in the form of His Deity.

174

Arc'vigraha the Deity form of the Lord.

Arcana Deity worship; one of the nine primary processes of
devotional service.
Arghya special sanctified water; arghya is an offering (a drink, or a
liquid for sprinkling on the head) meant for highly respectable
persons upon greeting them. The ingredients of arghya are
water, milk, drv grass, yoghurt, unboiled paddy rice (arav),
rice, sesame seeds, white mustard seeds, barley, etc. A brief
version can be made by using only candana, flowers, and water.
Arghya'ptra a container for storing arghya, for offering to the Lord.
sana a seat or mat made out of kua grass, cotton, silk, or wool;
used by the pjr while worshiping the Lord.
rama one of the four stages of life: brahmcr, ghastha,
vnaprastha, and sannysa.
Asura a demon; ungodly person; one who is opposed to religious
principles and averse to the worship of the Supreme Lord.
surika'kla an inauspicious time of the day; a time favorable for
demons, like late night. During this time demons prevail and
gain strength.
Aa'klya'll the pastimes performed by r Ka and His
associates during the eight periods of the day. Sdhakas
who are engaged in smaraa (remembrance) meditate on
these pastimes: (1) ninta'll, pastimes at the end of night;
(2) prta'll, pastimes at dawn; (3) prvhna'll, morning
pastimes; (4) madhyhna'll, midday pastimes; (5) aparhna'
ll, afternoon pastimes; (6) sya'll, pastimes at dusk; (7)
pradoa'll, evening pastimes; and (8) rtri'll, night pastimes.
Avidy ignorance of ones spiritual identity; forgetfulness that I
am an eternal servant of Ka. Avidy is one of the five types
of klea, or miseries, destroyed by bhakti.
Avatra literally means one who descends. A partially or fully
empowered incarnation of r Bhagavn who is described in
the scriptures. An avatra descends from the spiritual world to
the material universe with a particular mission.

175

B
Blya'bhoga an early morning offering of foodstuffs, generally
sweets etc., to the Lord.
Bhagavn the Supreme Lord; the Supreme Personality of Godhead.
The Viu Pura (6.5.724) defines Bhagavn as follows: The
word bhagavat is used to describe the Supreme Brahman, who
possesses all opulence, who is completely pure and who is the
cause of all causes. In the word bhagavat, the syllable bha has
two meanings: (1) one who maintains all living entities, and
(2) one who causes all living entities to obtain the results of
karma and jna. Complete opulence, religiosity, fame, beauty,
knowledge, and renunciation are known as bhaga, fortune.
The suffix vat means possessing. Thus one who possesses
these six fortunes is known as Bhagavn.
Bhagavad'bhakti loving devotion unto Bhagavn. See Bhakti.
Bhagavat'sev loving devotional service unto Bhagavn.
Bhgrath another name for the Gag River. The river Gag is
a celestial river. Because this river was brought to the Earth
by the austerities and prayers of King Bhagratha, she is also
known as Bhgrath. Initially, where the Gag starts near
Gagotr, she is known as the Bhgrath. When the Bhgrath
meets the Alaknanda, she becomes known as the Gag. In
WestJBengal, the Gag divides into the Padm River and the
Bhgrath. The Bhgrath flows south through Navadvpa
and on to the Bay of Bengal. Some distance south of ntipura,
the Bhgrath becomes known as the Hugl.
Bhakta a devotee.
Bhakti loving devotional service to r Ka; sixtyJfour limbs of
devotional service, of which nine are prominent, out of which
five are prominent; the word bhakti comes from the root bhaj,
which means to serve, and therefore the primary meaning of
the word bhakti is to render service. See Bhakti'rasmta'sindhu
(1.1.11) for a complete description.

176

Bhakti'rasa in Bhakti'rasmta'sindhu (2.1.5) bhakti'rasa is defined:

When the sthy'bhva, or the permanent emotion of the heart
in one of the five primary relationships of neutrality, servitude,
friendship, parental affection, or conjugal love, mixes with
vibhva, anubhva, sttvika'bhva, and vyabhicr'bhva, thus
producing an extraordinary taste in the heart of the bhakta, it is
called bhakti'rasa.
Bhakti'sdhakas a practitioner on the path of pure devotion.
Bhakti'stras devotional scriptures; sacred texts that propound
devotion.
Bhajana pure devotional service performed on the spontaneous
platform through the medium of chanting and remembering;
the word bhajana is derived from the verbal root bhaj which is
defined in the Garua Pura (Prva'khaa 231.3): bhaj ity ea
vai dhtu sevy parikrtita tasmt sev budhai prokt bhakti
sdhana'bhyas The verbal root bhaj is used specifically in the
sense of sev, or service. Therefore, when sdhana (devotional
practice) is performed with the consciousness of being a
servant, it is called bhakti. According to this verse, ka'sev,
or loving devotional service to Ka is called bhakti. Such
service is the intrinsic attribute of bhakti or bhajana. Therefore,
whatever services are performed in this consciousness may
be referred to as bhajana; in a general sense, bhajana refers to
the performance of spiritual practices, especially hearing,
chanting, and meditating upon r Kas name, form,
qualities, and pastimes.
Bhajana'ik'guru one who gives ik (instructions) about the
process of performing bhajana.
Bhakti'yoga the path of spiritual realization through loving
devotional service to the Lord.
Bhrata'vara one of nine tracts of land which form the divisions
of Jambudvpa. It is named after King Bharata, the son of
Rabhadeva. India is now known as Bhrata, although in the
ancient histories this appellation referred to the entire Earth
planet.

177

Bhva (1) spiritual emotions, love, or sentiments; (2) the initial stage
of perfection in devotion (bhva'bhakti). A stage of bhakti in
which uddha'sattva, the essence of the Lords internal potency
consisting of spiritual knowledge and bliss, is transmitted into
the heart of the practising devotee from the heart of the Lords
eternal associates and softens the heart by different kinds of
taste. It is the sprout of prema, and it is also known as rati. The
awakening of this bhva is likened to a ray of the sun of prema.
This is the seventh stage of the creeper of devotion.
Bhva'sev service to r Ka performed on the stage of bhva, or
pure spiritual emotions.
Bhoga unoffered foodstuffs; literally means, any object of
enjoyment, which is meant for the pleasure of the Lord.
Bhoga'rati the rati ceremony that follows the midday offering of
bhoga to the Lord.
Bhoga'mandira the dining pavilion of the Lord.
Bh (BhJloka) the planet Earth.
Bh'maala the middle planetary system within the universe.
Bhva (BhvarJloka) the second of seven divisions of planets:
Bh, Bhva, Svarga, Maharloka, Janaloka, Tapoloka, and
Satyaloka. This planet is situated between the Earth and the
Sun planet. It is attained by siddhas and munis.
Bhaa ornaments.
Bhta'uddhi Hari'bhakti'vilsa states: the procedure for purifying
ones body made up of the elements earth, water, fire, air, and
sky (bhtas) through association with the transcendental Lord
is called bhta'uddhi.
Brahm the first created living being; directed by r Viu, he
creates all life forms in the universe and presides over the
mode of passion; also known as catur'mukha Brahm, or the
fourJheaded Brahm.
Brahma'gyatr a Vedic mantra which is chanted at the three
junctures of the day by brhmaas.
Brahmacr a member of the first rama (stage of life) in the
varrama system; a celibate, unmarried student.

178

BrahmJMadhvaJGauya Vaiava line the lineage of devotees

beginning from Lord Brahm, coming down to Madhvcarya,
further down to Caitanya Mahprabhu and his followers.
Brahman the spiritual effulgence emanating from the tranJ
scendental body of the Lord; the allJpervading, indistinct
feature of the Absolute. Depending on the context, this may
sometimes refer to the Supreme Brahman, r Ka, who is
the source of Brahman.
Brhma'muhrta the auspicious period of the day just before dawn,
from one and a half hours to fifty minutes before sunrise.
Brhmaa the highest of the four varas (casts) in the varrama
system; a priest or teacher.

C
Caitanya Mahprabhu also referred to as rman Mahprabhu,
Gaura, Gaurga, Gauracandra, Gaurasundara, GauraJkiora,
acnandana Gaurahari, KaJCaitanya, CaitanyaJdeva,
Nimi Paita, and Vivambhara; the Supreme Lord who
appeared approximately five hundred years ago (1486 A.D.)
in Navadvpa, West Bengal. Although He is identical to r
Ka, He appeared with the bhva (internal mood) and knti
(bodily complexion) of rmat Rdhik in order to taste the
mellows of Her love for Ka. Assuming the mood of a bhakta,
He spread love for Ka through the chanting of r'hari'nma.
Cakra'mudr a hand gesture representing a disc.
Cmara a whisk made traditionally from a yakJtail. It is used for
fanning the Lord. It is important to keep it in a clean place so it
doesnt start to turn black. The cmara should not be used from
the beginning of the month of Krttika until the day of ivaJ
rtri, unless the climate is hot, in which case it can be used.
Candana sandalwood; it is rubbed on the surface of a stone with
water generating a cooling paste which is then applied to the
limbs of the Lord and used in His worship in various ways.

179

Cla a dog eater; an outcaste race known to eat dogJmeat; one

born in such a race.
Caramta water that has been used to bathe the lotus feet of r
Ka or His associates; the water which washes the Deity.
Cturmsya four months of the rainy and autumn seasons (JulyJ
October).
Cayana'mantra mantra to be chanted while picking tulas leaves.

D
Daikya initiation into the viu'mantras by a bona fide guru, thus
becoming a perfect brhmaa.
Dakina'akha a bathingJconchshell, which opens to the right;
also known as a Lakm conch.
Daa a measurement of time; approximately 2530 minutes;
explained in rmad'Bhgavatam, Third Canto, Chapter Eleven,
and in Caitanya'caritmta, Madhya'll 38790.
Daavat'prama daa = stick, prama = obeisances; thus,
daavat'prama means obeisances by falling like a stick and
offering prostrated obeisances. Offering obeisances with eight
agas (limbs or parts of the body) feet, knees, chest, hands,
head, eyes, mind, and words. With ones two feet, knees, chest,
hands and head touching the ground, and with ones eyes
downcast and half open, one should recite an appropriate
prayer while meditating that ones head is touching the Lords
lotus feet. Women should not perform daavat'prama,
rather traditionally they perform only pacga'prama, since
their breasts should not touch the earth.
Danta'kha a twig offered to the Lord for the purpose of cleaning
His teeth; the twigs or leaves of certain kinds of trees should
be used for brushing the teeth, for they have natural cleansing
agents that keep teeth and gums healthy. Twigs from the
highly antiseptic neem tree are most commonly used. The twig
should be the diameter of the middle or little finger, twelve

180

fingerJwidths long, with bark intact. One should not brush the
teeth with twigs from the pala, banyan, or pippal trees, as
these trees are worshipable. One should also avoid using twigs
from the mlat, bilva, karav, arka, khadira, and mango trees.
Darana seeing, meeting, visiting, or beholding (especially in
regard to the Deity, a sacred place or an exalted Vaiava).
Dhma a holy place of pilgrimage; the abode of r Bhagavn,
where He appears and enacts His transcendental pastimes.
Dhma'apardha offences committed towards the dhma.
Dharma (from the verbal root dh = to sustain; thus, dharma means
that which sustains). (1) religion in general; (2) the socioJ
religious duties prescribed in the scriptures for different
classes of persons in the varrama system that are meant to
liberate one to the platform of bhakti.
Dhoti a cotton garment, about 9 feet long and 3 feet wide, worn
from ankles to waist.
Dhpa incense; incense sticks (agarba) are commonly used
because they are convenient to light and offer.
Dhyna meditation; thought.
Dk accepting initiation, or the process wherein one hears the
gyatr'mantras from the spiritual master. r Jva Gosvm has
defined dk as follows: Learned exponents of the Absolute
Truth declare that the process by which the spiritual master
imparts divine knowledge to the disciple and eradicates all
sins is known as dk.
Dk'guru the initiating spiritual master; the spiritual master from
whom one receives the gyatr'mantras.
Dk'saskra the purificatory process of receiving initiation from
a spiritual master.
Dk'mantra the mantras given by the guru at the time of initiation.
Each mantra has a presiding Deity, which is meditated
upon while chanting the mantra. These mantras are given in
confidence by the guru and therefore are not to be chanted out
loud or repeated to anyone.

181

Dpa ghee lamps vary widely in shape and size. Traditionally, a ghee
lamp must have an odd number of wicks, and more than three.
The standard number of wicks for a full rat is five. On special
occasions one may offer lamps with more wicks. One may also
use a flat metal plate as a lamp by placing ghee wicks along the
edge of one side, or by placing camphor in the center. Lamps
can be made of silver, bellJmetal, brass, copper, clay, etc. Ghee
wicks should burn properly, with just the right amount of ghee.
Dvda the twelfth day of the moon; the day that follows Ekda;
in case where the Ekda is considered impure (viddha'ekda),
the observances are made on the Dvda day. This observance
is called Mah'dvda.

E
Ekda the eleventh day of the waxing or waning moon. It is the
mother of devotion (bhakti'janan). r Ka Himself presides
over this day, and therefore it should be observed with great
respect. On this day one should utilize ones time and energy
in devotional services headed by hearing and chanting the
names, forms, qualities, and pastimes of the Lord; and by
minimizing the intake of food and water. On this day all forms
of grains, legumes, and beans etc. are forbidden because all
sins enter these foodstuffs on this day. One may fast completely
even from water (nirjala), which is the best, or if one is unable to
do so, then one may adopt an alternative fast by taking a little
fruit, roots, and milk, which is called aukalpa, or a substitute.
For more details see a Vaiava Calendar.

G
Gaddhara Paita an intimate associate of r Caitanya
Mahprabhu. He is one of the members of the paca'tattva. He
embodies r Kas internal potency and is a manifestation
of rmat Rdhik.

182

Gamch a thin cotton towel used for bathing and drying the body.
Gandha scent; the three items, namely candana (sandalwood),
karpra (camphor) and aguru (scented aguru wood), mixed in a
particular ratio comprise gandha.
Gaurbda a year in the era beginning from the appearance of r
Gaurga Mahprabhu (corresponding to 1486 AD).
Garbha Ocean ocean of perspiration; Mah Viu, after creating
innumerable universes, entered into each of them as the second
purua, Garbhodakay Viu. When He saw that within the
universe there was only darkness and space, without a resting
place, He filled half of the universe with water from His own
perspiration and laid down on the same water. This water is
called Garbhodaka, or the Garbha Ocean.
Gauya Vaiava (1) any Vaiava who follows the teachings of
r Caitanya Mahprabhu; (2) a Vaiava born in Bengal.
Gauya Vednta Samiti the society founded by r Vinodabihr
Brahmacr Ktiratna Prabhu (later r rmad Bhakti
Prajna Keava Gosvm Mahrja) on the auspicious day of
Akaya Ttiy in the month of Vaikha (April) 1940, at 32/2
Bosp lane, Bgbzr, Calcutta, along with r Abhayacaraa
Bhaktivednta Prabhu, (later r rmad Bhaktivednta Swami
Mahrja) and r Sajjan Sevaka Brahmacr (later r rmad
Bhaktivednta Vman Gosvm Mahrja). The purpose of
this society was to strongly preach everywhere in the world
the deep secrets of bhakti'vednta and to bestow welfare to all
the jvas.
Gaura'arcana see Gaurga'pj.
Gaura'bhajana worship of r Gaura within ones heart. See Bhajana.
Gaura'gyatr a twentyJthree and a half syllable mantra, given by
the spiritual master at the time of initiation, for the purpose of
worshipping Gaura.
Gaura'mantra a six syllable mantra, given by the spiritual master
at the time of initiation, for the purpose of worshiping Gaura.
Gaura'prim the appearance day of r acinandana Gaurahari;
the auspicious full moon day of the month of Phlguna
(February March).

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Gaurga'pj worship of r Gaura, performed with sixteen

various articles.
Gaur akara Durg and iva.
Gyatr'mantra a sacred mantra repeated by brhmaas at the three
junctures of the day. The gyatr'mantra is generally known to
be personified as the Goddess Gyatr, the wife of Brahm and
mother of the four Vedas. Gyatr is another name for rmat
Rdhik, who is the original Goddess, and Gyatr, the wife of
Brahm is but Her partial expansion. (See Dk'mantra).
Gopa (1) a cowherd boy who serves Ka in a mood of intimate
friendship; (2) an elderly associate of Nanda Mahrja who
serves Ka in a mood of parental affection.
Gopla'mantra an eighteenJsyllable mantra given by the spiritual
master during the time of initiation, for the purpose of
worshiping the Divine Couple.
Gop, Gopik (1) one of the young cowherd maidens of Vraja,
headed by rmat Rdhik, who serve Ka in a mood of
amorous love; (2) an elderly associate of Mother Yaod who
serves Ka in a mood of parental affection.
Gop'candana yellowish clay used for tilaka; the foot dust of the
gops, which is found in a place called GopJtala, near Dvrak
and which is used for applying tilaka.
Gosvm one who is the master of his senses; a title for those in
the renounced order of life. This often refers to the renowned
followers of Caitanya Mahprabhu who adopted the lifestyle
of mendicants. Descendants of the relatives of such Gosvms
or of their sevaites often adopt this title merely on the basis
of birth. In this way, the title Gosvm has evolved into use
as a surname. Leading temple administrators in India are also
sometimes referred to as Gosvms.
Gotra seminal line traced from the prajpatis and forefathers.
Govardhana a sacred mountain situated in the middle of VrajaJ
maala, about 26 km northJwest of Mathur. This mountain
is also known as r Girirja (the king among mountains).

184

He is identical with r Ka and is also known as haridsa'

varya, the best devotee of r Hari, for He facilitates r Kas
pastimes with His intimate friends and especially the most
sacred pastimes with the gops. Govardhana Hill lies in the
shape of a peacock, with RdhJkua and ymaJkua as
His eyes.
Govardhana'il a sacred stone that is nonJdifferent from Viu,
or Ka. It comes from the king of mountains, Govardhana.
One should not take the govardhana'il stones away from
Govardhana. Without the permission from the spiritual
master, this is considered to be a great offence. If a pure
Vrajavs donates one, then it is also allowed.
Ghastha a member of the second rama (stage of life) in the
varrama system; a householder.
Guru the Spritual Master; one who destroys the darkness of
ignorance.
Guru'gyatr a twentyJfour and a half syllable mantra, given by the
spiritual master at the time of initiation, for the purpose of
worshiping r'guru.
Guru'kp mercy of the spiritual master.
Guru'mantra a seven syllable mantra, given by the spiritual master
at the time of initiation, for the purpose of worshiping r'guru.
Guru'parampar the disciplic succession through which spiritual
knowledge is transmitted by bona fide spiritual masters; the
line of disciplic succession that goes back to Ka Himself.
Guru'pj worship of the spiritual master. See also Vysa'pj.
Guru'prim the appearance day of rla Vysadeva; the
auspicious full moon day of the month of ha (June
July); this day is also known as r'guru'pj, or vysa'pj.
Cturmsya, the four months of rainy and autumn season, start
from this day.
Guru'sev service to r'guru. In the Bhakti'sandarbha (Anuccheda
237), Jva Gosvm establishes that by constant and
distinguished service to ones guru, one easily surmounts all

185

obstacles and anarthas which cannot be overcome by any other

method. Only by such service can one obtain the supreme
mercy of the Lord.
Guru'tattva the established truth regarding the principle of r'
guru.

H
Hari a name for r Ka which means one who takes away. He
who takes away everything inauspicious, and who steals the
hearts of His devotees.
Hari'bhakti'vilsa a book that describes many aspects of Vaiava
life, beginning with guru and disciple, worshiping with mantra,
etc. It was written by rla Santana Gosvm under the direct
instruction of r Caitanya Mahprabhu and based on the
writings and notes of rla GoplaJBhaa Gosvm.
Hari'bhajana worship of r Hari. See Bhajana.
Hari'kath narrations of the holy names, forms, qualities, and
pastimes of the Lord.
Hari'krtana See Krtana.
Harinma the chanting of r Kas holy names. Unless
accompanied by the word sakrtana, it usually refers to the
practice of chanting the Hare Ka mah'mantra to oneself on
a strand of tulas beads.
Harinma'japa the chanting of the Hare Ka mah'mantra to
oneself on a strand of tulas beads, either loudly, whispering,
or in ones mind. See also Japa and Harinma.
Hldin'akti this refers to the svarpa'akti which is predominated
by hldin. See Svarpa'akti. Hldin is the potency which relates
to the bliss aspect (nanda) of the Supreme Lord. Although the
Supreme Lord is the embodiment of all pleasure, hldin is that
potency by which He relishes transcendental bliss and causes
others to taste bliss.
Homa fire sacrifice; the act of making an offering to Bhagavn by
casting clarified butter into the sacred fire.

186

I
var queen, mistress, or goddess.
Iadeva ones worshipful Deity; the particular form of Ka
towards whom one is attracted, and who is the object of ones
love and service.
Ia'goh a gathering of likeJminded devotees in which they
discuss their iadeva, worshipful Lord, and thus attain much
satisfaction and pleasure. The word ia means desired subject,
and goh means assembly. These two words combine to form
the term ia'goh, which refers to an assembly of sdhus who
are devoted to uddha'bhakti, or the practice of pure devotion.
uddha'bhaktas are rare in this world, and therefore only a few
uddha'bhaktas can be found in any single ia'goh. Even a
gathering of just three Vaiavas constitutes an ia'goh.
When two uddha'bhaktas meet, a ka'kath'goh takes
place. And when a single uddha'bhakta resides somewhere to
exclusively chant the holy name, it is a place of nirjana'bhajana,
or solitary devotional practice. See Iadeva.

J
Jagad'guru the spiritual master of the entire world; one who is
qualified to take disciples from all over the world.
Jambdvpa the innermost of seven concentric islands which form
the divisions of BhJmaala. Jambdvpa is itself divided
into nine varas, or tracts of land, the most famous of which
is BhrataJvara (India). According to some opinions, this
roughly corresponds to Asia (Gauya'Vaiava'Abhidhna).
Janmam the appearance day of Lord r Ka, which occurs
on the eighth day of the dark lunar fortnight of the month of
Bhdra (August September).
Japa loud chanting or soft utterance of the holy names of Ka
to oneself on tulas beads. In Haribhakti'vilsa (17.155J159) rla

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Santana Gosvm describes japa in the following words: In

the Nsiha Pura it is said that japa'yaja is of three kinds:
(1) vcika (verbal), (2) upu (in a whisper), and (3) mnasika
(within the mind). When a mantra is pronounced very distinctly
either in a high, low, or resonant voice, it is known as vcika'
japa. When a mantra is uttered slowly with slight movement of
the lips and can be heard only by ones own ears, it is known
as upu'japa. When one meditates on the meaning of the
mantra by application of the intelligence going repeatedly from
one syllable to the next and from one word to the next, it is
known as mnasika'japa.
Jaya'dhvani the resounding glorification of our objects of worship
the personalities, places, temples, and auspicious days.
Jva the eternal, individual living entity who, in the conditioned
state of material existence, assumes a material body in any of
the innumerable species of life.
Jna (1) knowledge in general; (2) knowledge leading to
impersonal liberation.
Juh contamination from any impure substance. For example,
anything that comes into contact with something impure, like
your mouth (or any of the nine gates of the body). In other
words, if you touch your hand to your mouth, your hand is
then considered contaminated (jhu), and anything you touch
thereafter before washing your hand becomes contaminated
(jhu). If you are using a spoon, then the spoon becomes conJ
taminated from association with the mouth, and your hand
becomes contaminated from association with the spoon.
It is important to understand the difference between
(1) prasd, or contamination from the Lords remnants, and
(2) jhuh, or contamination from your own or somebody
elses remnants. The difference is that, even though prasd
cannot be offered to the Lord, it is not considered impure
(because it is not contaminated by something impure). On the
other hand,something that is juh is not only unofferable but

188

is also impure (due to contamination by an impure substance).

Furthermore, to touch any paraphernalia of the Lord with your
own remnants (e.g. remnants of prasda off your dirty plate, or
your unclean hands that might have touched inside your ear
etc.) is an offence, and the paraphernalia is often never used
again in the Lords service, unless in a special circumstance
where one washes it with cow urine or cow dung.
Also, it is an offence to contaminate the area where Deity
paraphernalia is used (for example, to wash your dirty plate in
the Deities kitchen or to touch your hand to your mouth and
then touch a table in the Deity room). In such cases one can
clean the area with cow dung and cow urine; or, if these are not
available, then with soap.
While distributing prasdam, one should be careful not to touch
the serving spoon to any persons plate, because this results
in that spoon becoming juh (contaminated by the remnants
of that person). If one does not immediately wash the juh
spoon, then that persons juh, or contaminated remnants, is
served out to everyone sitting in line after him. Therefore, if by
accident one touches someones plate with the serving spoon,
one should immediately wash the spoon (not in the kitchen
or area where Deity paraphernalia is used or kept) and pray
for forgiveness. For further details please inquire from r'guru
and Vaiavas.

K
KaliJyuga the present age of quarrel and hypocrisy that began five
thousand years ago. See also Yuga.
Kalpa the four yugas are calculated in terms of the heavenly
calendars and accordingly are 12,000 years in terms of the
heavenly planets. This is called a divya'yuga, and one thousand
divya'yugas make one day of Brahm. The creation during
the day of Brahm is called kalpa, and the creation of Brahm

189

is called vikalpa. When vikalpas are made possible by the

breathing of MahJViu, this is called a mah'kalpa. There are
regular and systematic cycles of these mah'kalpas, vikalpas,
and kalpas.
Kma'gyatr a twentyJfour and a half syllable mantra, given by
the spiritual master at the time of initiation, for the purpose of
worshiping the Divine Couple.
Kaniha the lowest class; inferior; the smallest; lowest; least.
Kaniha'adhikr a neophyte practitioner of bhakti.
Kraa Ocean the Causal Ocean; also known as the Viraj River.
MahJViu lies down in the Viraj River, which serves as a
border between the material and the spiritual world.
Karatlas a pair of small, round cymbals made from bellJmetal that
are used in the krtana performance of the Lord.
Karkaa'sakrnti the day when the sun begins to move south. This
occurs during the month of July.
Karma (1) any activity performed in the course of material
existence; (2) rewardJseeking activities; pious activities
leading to material gain in this world or in the heavenly planets
after death; (3) fate; previous actions which yield inevitable
reactions.
Karma'ka a division of the Vedas that involves the performance
of ceremonial acts and sacrificial rites which are directed
towards material benefits or liberation.
Krtana one of the nine most important limbs of bhakti; consisting
of either: (1) congregational singing of r Kas holy names,
sometimes accompanied by music; (2) loud individual chanting
of the holy name; or (3) oral descriptions of the glories of r
Kas names, forms, qualities, associates, and pastimes.
Krtana is the most important of the nine limbs of bhakti.
Karpra camphor; used in the rati ceremony of the Lord and for
making gandha. For making gandha, synthetic camphor should
not be used, for it gives a burning sensation.
Krttika the month Krttika. Also known as the Month of

190

Dmodara. This month falls during the four months of

cturmsya, during the autumn season (October November).
It is considered to be the topmost month by all Gauya
Vaiavas, because the presiding Deity of this month is rmat
Rdhik. During this month, pilgrims from all over the world
come to VrajaJmaala to perform parikram of the pastime
places of r Rdh and Ka.
Kaustubha the gem known as Kaustubha was generated from the
churning of the ocean of milk, and Lord Viu took that gem
and placed it on His chest. Decorations like the rvatsa mark
and the Kaustubha gem are special indications of Svaya
Bhagavn r Ka and all His plenary expansions (viu'
tattva).
Keava a name for Ka; it means the slayer of the Ke demon;
Another meaning is one who has beautiful long hair; it also
means one who expertly braids and decorates the hair of His
beloved, rmat Rdhik; Furthermore, it means one who
brings even Brahm and Mahdeva under His control.
Krtankhy'bhakti devotion constantly accompanied by the perJ
formance of krtana. See also Krtana and Bhakti.
Ka J the Original Supreme Personality of Godhead; He is avatr,
the source of all other avatras, and His body is composed of
eternality, knowledge, and bliss. He is the personification of all
spiritual mellows, raso vai sa. His father is Nanda Mahrja,
His mother is Yaod, His brother is Balarma, and His eternal
consort is rmat Rdhik. He is a charming young cowherd
boy with a complexion like that of a fresh monsoon raincloud.
His wears a brilliant yellow dhot, a peacock feather on His
crown, and a garland of fresh forest flowers. He possesses
sixtyJfour primary transcendental qualities, out of which
four are unique to Him alone: veu'mdhurya, He attracts
the entire world and especially the gops with the melodious
sound of His flute; rpa'mdhurya, He possesses extraordinary
beauty which captivates the minds of all; prema'mdhurya,

191

He is surrounded by intimate loving associates whose prema

is completely unbounded by reverence or formality; and ll'
mdhurya, He performs beautiful and enchanting pastimes,
amongst which rsa'll is the summit.
Ka'bhakti pure devotion unto r Ka.
Ka'll the sweet pastimes of r Ka.
Ka'nma the holy names of r Ka.
Ka'prasda the food remnants of r Ka. See Prasda.
Ka'prema ecstatic love of r Ka. See Prema.
Katriya the second of the four varas (castes) in the varrama
system; an administrator or warrior.
Kra Ocean the Ocean of Milk; there is a milk ocean in the
upper planets. There, Lord Viu, who controls the heart of
every living being as Paramtm (the Supersoul), resides as
Krodakay Viu.
Kukuma a reddish powder or liquid used by married women to
apply to the part in their hair.
Kua grass a long grass considered to be very pure; used in the
ceremonies and worship of the Lord.

L
Lu a round sweetmeat, cooked in clarified butter and sugar.
LalitJSakh an intimate friend of rmat Rdhik. She is the first
and most prominent of the aa'sakhs, the eight confidential
girlfriends of r Rdh. According to rla Rpa Gosvms
r Rdh'Ka'Gaoddea'dpik (Baharampura edition), she
is twentyJseven days older than r Rdh and she is also
known as Anurdh. She has a contradictory and haughty
nature. Her complexion is like gorocana, a brilliant yellow
pigment. Her garments are the colours of peacock feathers.
Her mother is Srad and her father is Vioka. Her husband is
Bhairava, who is a friend of Govardhana Malla, the husband of
Candrval. The eight principal sakhs in her ytha (group) are

192

RatnaJprabh, Ratikal, Subhadr, BhadraJrekhik, Sumukh,

Dhanih, KalaJhas, and Kalpin. Lalit is the leader of the
parama'preha'sakhs; she instructs and directs all the sakhs;
she understands all the different moods of loving affairs;
and she is expert in the tactics of union and separation in the
matter of prema. If by chance Ka ever commits any offense
toward r Rdh, Lalit is quick to rebuke Him, raising her
head in anger.
Ll the divine and astonishing pastimes of r Bhagavn and His
eternal associates, which grant all auspiciousness for the living
entity, which have no connection with this mundane world, and
which lie beyond the grasp of the material senses and mind.

M
Madhuparka foodstuff or drink. Madhuparka contains ghee, honey,
and sugar. According to some, the combination of yoghurt
and milk along with the above three items is also known as
madhuparka.
Madhuparka'ptra a container for storing madhuparka for offering
to the Lord.
Madhvcarya the chief crya, or preceptor, of the Brahm
sampradya. Also known as nanda Trtha. He was born in
1239 near Uup. His father and mother were r Madhyageha
Bhaa and rmat Vedavidy. He accepted initiation and
sannysa at the age of twelve from AcyutaJpreka. His sannysa
name was Prapraja. He wrote commentaries on the
Bhagavad'gt, rmad'Bhgavatam, Brahma'stra, Upaniads,
and many other books. He established the doctrine of dvaita'
vda, or duality, which emphasizes the eternal distinction
between the living entities and the Supreme Lord. He preached
vigorously against the monistic teachings of r akarcrya.
Madhyama in the middle; intermediate; middleJclass; middle;
medium.

193

Madhyama'adhikr the practitioner of bhakti who has reached the

intermediate stage of spiritual development.
Madhyhna'rati noon time rati; also known as bhoga'rati.
Madhyhna'bhoga a noonJtime offering of foodstuffs to the Lord.
Madhyhna bhoga'rati see Madhyhna'rati.
MakaraJsakrnti name of a festival which marks the beginning
of the suns northern course; on this day many millions of
people gather and take bath at the confluence of the Gag
(Bay of Bengal) at the place known now as GagJsgara. It is
known as Kapilrama because of Lord Kapilas living there to
perform His austerities and penances.
Mah'bhgavata the topmost devotee of the Lord; an uttama'
adhikr Vaiava.
Mahdeva a name for Lord iva; the great Lord or the chief among
the devas. See iva.
Mahjana a great personality who teaches the highest ideal and
who by his conduct sets an example for others to follow.
Mah'mantra sixteen names of the Lord strung together forming
the Ultimate chant, or hymn; also known as the Hare Ka
mah'mantra.
Mah'my, My'akti the illusionJgenerating potency which is
responsible for the manifestation of the material world, time
and material activities. See also My.
Mah'prasda see Prasda.
Mahpurua one who is expert in the imports of the scriptures, has
realised the Supreme Brahman, and is wholly detached from
the material world.
Mahat see Mahat'tattva.
Mahat'tattva the sumJtotal aggregate of the manifest material
ingredients. Included within the mahat'tattva are also the
conditioned souls.
Mlya a garland of fragrant flowers.
Mnasa'pj worshiping the Lord with the heart.
Mnasa'snna purifying oneself by meditation. See also Mantra'snna.

194

Maala region, district, or zone (e.g. Vraja Maala); circular

stage (e.g. rsa'maala, on which r Ka and the gops
perform their rsa'll).
Magala'rati the auspicious wakening ceremony of the Lord. This
is performed during the early morning hours between 4am
5am.
Magalcaraam auspicious invocation.
Majar a maidservant of rmat Rdhik in the category of nitya'
sakh or pra'sakh; the flower, or the blossom of the tulas
plant.
Mantra (man = mind; tra = deliverance) a spiritual sound vibration
that delivers the mind from its material conditioning and
illusion when repeated over and over; a Vedic hymn, prayer,
or chant.
Mantra'snna bathing by meditation; this refers to the process
wherein one recites the following mantra from GaruaJpura,
(o) apavitra pavitro v sarvvasth gato pi v / ya smaret
puarkka sa bhybhyantara'uci, and meditates on its
meaning: Whether one is contaminated, or pure, or has passed
through all conditions and stages of life, if one remembers the
lotusJeyed Lord, Puarkka, r Ka, one becomes pure
both externally and internally.
Manu any one of fourteen principal progenitors and administrators
of the universe appearing in succession; the first of these is
known as Svyambhuva, to whom the famous lawbook, Manu'
sahit, is ascribed. Within one day of Brahm (4,300,000 solar
years x 1,000 years) there are fourteen Manus, 420 Manus in
one month of Brahm, and 5,040 Manus in one year of Brahm.
Brahm lives for one hundred years of his age, and therefore
there are 5,040 x 100 or 504,000 Manus in the duration of
Brahms life.
Manu'sahit a religious stra, spoken by the forefather of
mankind, Manu, delineating the codes of behavior for all
human beings.

195

My illusion; that which is not; r Bhagavns external potency

which influences the living entities to accept the false egoism
of being independent enjoyers of this material world. See also
Mahmy and My'akti.
Mahpurua one who is expert in the imports of the scriptures, has
realised the Supreme Brahman, and is wholly detached from
the material world.
Mah'prasda literally means great mercy; especially refers to the
remnants of food offered to the Deity; may also refer to the
remnants of other articles offered to the Deity, such as incense,
flowers, garlands, and clothing.
Mypura the appearance place of r Caitanya Mahprabhu,
situated in Antardvpa within the greater region of Navadvpa.
Mypura is located on the east bank of the Gag. Navadvpa
forms an eightJpetaled lotus. In the whorl of this lotus
lies Antardvpa, at the very center of which is Mypura.
The actual appearance place of r Caitanya is situated within
Mypura and is known as Yogapha, the seat of the Lords
eternal transcendental pastimes.
Minna'pnydikam an offering of sweetJrice to the Lord,
generally in the early morning hours.
Mdaga a clay drum, used traditionally by Gauya Vaiavas
during the performance of bhajana and krtana. Its special
feature is that it can be played while sitting, as well as, while
walking, standing, dancing, etc. Its deep vibration brings
pleasure to the Lord and to the devotees who hear it. It is
considered to be nonJdifferent from Baladeva Prabhu, and
it is also described to be the second svarpa of r Caitanya
Mahprabhu.
Muhrta two daas or forty eight minutes comprise one muhrta.
See Daa.
Mla'mantra root mantra; the mantras by which one performs Deity
worship.
Mudr hand gestures used in the worship of the Lord.

196

N
Naivedya literally means foodstuffs. This generally refers to
foodstuffs like rice, lentils, vegetable, chapatti, etc., that are
offered to the Lord.
Naivedya'ptra the offering plate; generally made from bellJmetal,
or silver.
Nma the holy name of Ka, chanted by devotees as the main
limb of the practice of sdhana'bhakti.
Nma'apardha offensive chanting of the holy name; offenses
against the holy name, of which there are ten varieties.
Nma'apardh one who chants offensively.
Nma'bhajana the process of chanting the holy names of the Lord
and worshiping Him within ones heart.
Nma'haa a system of preaching wherein devotees hold public
outreach programmes in their homes.
Nma'sakrtana the practice of chanting the holy name of Ka,
especially congregational chanting.
Nrada a great sage among the devas; he is thus known as Devari.
He was born from the mind of Brahm. He is a liberated
associate of r Ka, who travels throughout the material
and spiritual worlds broadcasting His glories. In gaura'll he
appears as rvsa Pait.
Nryaa nara = mankind, and ayaa = the shelter of; the Supreme
Lord who is the shelter for mankind; the Lord of Vaikuha.
Nryaa'il a variety of alagrama'il named after Lord
Nryaa. See alagrama'il.
Nsmla the centre of the eyebrows extending threeJquarters of
the way down the nose;
Navadh'bhakti the nineJfold process of devotional service. See
Bhakti.
NavadvpaJdhma the eternal abode of r Gaurasundara; the
sacred nineJisland region about 130 kilometers north of
Calcutta, where r Caitanya Mahprabhus early pastimes
were manifest. Navadvpa consists of nine islands which

197

resemble an eightJpetalled lotus flower. Antardvpa is at the

center of this lotus. Each of the nine divisions of Navadvpa
represents one of the nine primary agas of bhakti.
Nirmlya the remnant flower garlands and flowers etc. of the Lord.
Nitya'ktya regular duties to be performed; duties to be executed
during the early morning hours.
Nitynanda a manifestation of r Ka who in ka'll is r
Balarma. He appeared together with rman Mahprabhu
and was the Lords chief assistant in distributing harinma'
sakrtana to the fallen souls of KaliJyuga. He was born in
Ekacakr in 1473 on the day of ukla'trayoda in the month of
Mgha (January February). His father was Hi Paita
and His mother was Padmvat. He was the ik disciple of
r Mdhavendra Pur, and the dk disciple of Lakmpati,
the guru of Mdhavendra Pur.

P
Pdya water for washing the Lords lotus feet. Ingredients used
in pdya are drv grass or kua grass, ym dhna (grain),
and tulas leaves; or one can use water in which some fragrant
flowers have been soaked, or to which rosewater has been
added. Candana can be also added.
Pdya'ptra a container for storing pdya, for offering to the Lord.
Plya'ds a maidservant of rmat Rdhik. The word plya means
to be nourished, cared for, and protected, and the word ds
means a maidservant; thus, the plya'dss are maidservants
under the affectionate care of rmat Rdhik.
Pna betelJleaf and nut, mixed with spices; a type of mild intoxicant.
Paca'ptra see camana cup.
Paca'pradpa a ghee lamp with five wicks.
Paca'tattva the Supreme Lord manifested in five features: (1)
bhakta'rpa, the original Supreme Lord appearing as the
embodiment of a devotee, r Caitanya Mahprabhu; (2)
bhakta'svarpa, the Lords direct expansion appearing as a

198

devotee, r Nitynanda Prabhu; (3) bhakta'avatra, the Lords

incarnation appearing as a devotee, r Advaita Prabhu; (4)
bhakta, the Lords liberated associate manifest as a devotee,
rvsa; (5) bhakta'akti, the Lords internal potency manifest
as a devotee, r Gaddhara.
Paca'tattva mantra a hymn that glorifies the Lord in His five
features r'ka'caitanya prabhu nitynanda r'advaita
gaddhara rvsdi'gaura'bhakta'vnda. See Paca'tattva.
Pcajanya the conchshell of Lord r Ka. Ka took it from the
demon Pacajana after He slew him.
Pacmta an offering of five nectarean ingredients, consisting of
yoghurt, milk, ghee, honey, and sugar.
Pacmta'odhana'mantras hymns chanted to purify pacmta
before performing the bathing ceremony of the Lord known
as abhieka.
Pacga'bhakti the fiveJfold process of devotional service.
See Bhakti.
Pacga'prama to offer obeisances with five agas knees,
arms, head, intellect, and words. Here the chest does not touch
the ground. Also, it is an offense to offer obeisances with only
one hand, e.g. extending one hand in front of the head while
holding a japa'ml etc. off the ground with the other.
Pacartra a section of the Vedic scriptures; a group of devotional
scriptures; the Pacartra is a group of authorized scriptures
that lead one to the path of God realization. The Pacartras
cover five topics: (1) abhigamana, the process of cleansing
the mandira, etc.; (2) updna, performing rati with flowers,
incense, etc.; (3) jy, worship, bathing, etc. of r'viu'mrti;
(4) svdhyya, performance of mantra'japa, like r'nma
and gyatr; and (5) yoga, recitaton of verses and prayers,
performance of nma'krtana, and study of scriptures such
as Bhagavad'gt and rmad'Bhgavatam. There are many
Pacartras, and those prominent in the Gauya Sampraday
are: r Nrada'Pacartra, r Hayara'Pacartra and r
ilya'Pacartra.

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Pacartrika'dk formal initiation; initiation based on the

regulative principles enjoined in the Nrada Pacartra.
The process wherein the disciple achieves the twiceJborn status
by receiving Vedic knowledge from the spiritual master. When
one is accepted as a brhmaa in the sacred thread ceremony
under the pcartrika system, then he is dvija, twiceJborn.
Pacopsana worship of the five deities, Srya, Gaea, akti, iva,
and Viu.
Pnya'ptra the drinking cup; generally made from bellJmetal or
silver.
Paramaguru grandfather guru; the spiritual master of ones own
guru.
Parama'pururtha the topmost goal of human life. See Pururtha.
Paramahasa a topmost, GodJrealised, swanJlike devotee of r
Bhagavn; the fourth and highest stage of sannysa.
Ptra a container, vessel, or receptacle used in the worship of the
Lord.
Paurams the elderly gop who is the personification of the yoga'
my potency of r Ka in Vndvana.
Pjr a priest, or devotee who performs the worship of the Deity.
Purua the primeval Lord; the three purua'avatras, namely
Kraodakay Viu, Garbhodakay Viu, and
Krodakay Viu. All of them have a relationship with
the material energy, called my, because through my
They create the material cosmos. These three puruas, who lie
on the Kraa, Garbha, and Kra oceans respectively, are the
Supersoul of everything that be: Kraodakay Viu is the
Supersoul of the collective universes, Garbhodakay Viu is
the Supersoul of the collective living beings, and Krodakay
Viu is the Supersoul of all individual living entities.
Purua'skta'mantra a famous hymn chanted by the demigods to
worship Lord Viu; this hymn is chanted during the bathing
of the Lord on days like GauraJprim, Janmam, etc.,
and during the bathing of lagrma'il. See Chapter Eight
Worshipping other Deities.

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Pururtha the goals of human attainment. In the Vedic stras these

are classified into four categories: (1) dharma, religious duty; (2)
artha, acquisition of wealth; (3) kma, satisfaction of material
desires; and (4) moka, liberation from material existence.
Beyond all of these is the development of unalloyed love for
the Supreme Lord, who is the embodiment of spiritual bliss
and transcendental rasa. This is known as parama'pururtha,
the supreme object of attainment.
Pupa for the arcana of r Bhagavn, white, fragrant flowers are
the best. Example of trees which produce flowers with fragrant
aromas are: magnolia, red and white lotuses, mango buds,
kumuda (white water lily), mlat (jasmine), jti (another type of
jasmine), kadamba (nauclea cadamba), mallik (night jasmine),
mdhav (spring flower), campaka (michelia campaka), aoka
(jonesia asoka roxb.), karikra (cassia fistula), ythik (another
type of jasmine), bakula (mimusops elengi), prijta, ngakeara,
utpala, tamla, etc. If flowers are unavailable, you may offer
leaves, especially tulas, jambu, mango, malak, am, and
tamla leaves, or newly grown grass shoots.
Pupa'uddhi'mantra mantra for purifying flowers. Since flowers
should not be washed with water, they are purified by the
following mantra: pupe pupe mah'pupe supupe pupa'
sambhave / pupa'cayvakre ca hu pha svh O flowers,
O great and auspicious flowers who have appeared from
budding creepers, may you be purified.
Pupjali pupa means flowers, and ajali means palmful; an
offering of a palmful of flowers.
Prabhu title meaning master, lord, or ruler.
Prahara a threeJhour time period in the 24Jhour day. The first
prahara starts at brahma'muhrta.
Prama respectful obeisances.
Prasda literally means mercy; especially refers to the remnants
of food offered to the Deity; may also refer to the remnants
of other articles offered to the Deity, such as incense, flowers,
garlands, and clothing.

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Prasd anything that comes in contact with the remnants of the

Lord; If the remnants of the Lord touch something, then that
object is considered prasdi, or remnants of prasda. Prasd
items cannot be offered to the Lord, for He never accepts the
same offering twice. Therefore prasd items are considered
unofferable. Pjris should be careful not to make their cloth
prasd, or contaminated by prasda They are not allowed
to enter the altar room with such prasd, or contaminated
cloth, because they risk contaminating unoffered articles.
They should have a set of clean cloths set aside for pj
purposes only, and should change into a different set while
using the toilet, honoring prasda, going outside, etc. In order
to understand this principle further, see also Juh.
Prta early morning; dawn.
Prayojana a goal or object of attainment. In terms of bhakti, this
refers to the ultimate goal, ka'prema.
Prayojandhideva the presiding Deity of prayojana, r Gopntha
deva.
Prema rla Rpa Gosvm defines prema in the following words:
Samya masita'svnto mamatvtiaykita / bhva sa
eva sndrtm budhai prem nigadyate When bhva'bhakti
or rati deepens and matures, the sdhakas heart becomes
completely soft and melted with an overwhelming sense of
mamat, or possessiveness towards r Ka. Thereafter the
devotee experiences the supreme exaltation of condensed
transcendental bliss. Learned authorities describe this
condition as prema (Bhakti'rasmta'sindhu 1.4.1). Also it is
further described: Sarvath dhvasa'rahita yadyapi dhvasa'
krae / yad bhva'bandhana yno sa prem parikrtita
when the affectionate bond between a young man and a young
woman can never be destroyed, even when there is every
cause for its destruction, but instead of breaking it becomes
unlimitedly newer and more relishable, such an attachment
is called prema, pure transcendental love (Ujjvala'nlmai).
When prema is augmented, it is gradually transformed into

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sneha, mna, praaya, rga, anurga and mahbhva.

Prema'bhakti the stage of bhakti which is characterised by the
appearance of prema (see Prema); the perfectional stage of
devotion; the eighth and fully blossomed state of the creeper
of devotion.
Premi'bhakta a devotee on the stage of prema.
Pj offering of worship.
Pura the eighteen historical supplements to the Vedas.
Prvhna morning.

R
Rdh'dsya service rendered to rmat Rdhik. See Plya'ds.
Rdh'Ka'arcana worship of r Rdh and Ka, performed
with sixteen various articles.
RdhJkua the pond of r Rdh, situated 26 km northwest
of Mathur. Considered to be the most sacred place of
pilgrimage for all Gauya Vaiavas, RdhJkua is the
direct embodiment of rmat Rdhik. The most confidential
pastimes of Rdh and Ka take place here.
Rga (1) the absolute and undivided (svrasik) absorption in ones
own particular object of worship. This is found in the eternal
residence of Vraja; (2) an intensified stage of prema above
praaya; (3) it is described as follows in Ujjvala'nlamai (14.126):
When praaya reaches exultation, thus causing even extreme
misery to be experienced within the heart as happiness, it is
known as rga. In Jva Gosvms commentary on this verse,
he explains that if by accepting some misery there is a chance
of meeting with Ka, then that misery becomes a source
of great happiness. And where happiness affords one no
opportunity to meet with Ka, that happiness becomes the
source of great distress. When such a state is experienced, it is
known as rga.
Rga'bhakti, Rgamay, and Rgamay'bhakti See Rgtmik'bhakti.

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Rgnug see Rgnug'bhakti.

Rgnug'bhakti bhakti that follows in accordance with rgtmik'
bhakti; devotion that follows in the wake of r Kas eternal
associates in Vraja, the rgtmik'janas, whose hearts are
permeated with rga, an unquenchable loving thirst for Ka
which gives rise to spontaneous and intense absorption in Him.
In order to understand rgnug'bhakti, first see Rgtmik'
bhakti.
Rgnug'sdhana r Rpa Gosvms conclusions regarding
the method for performing rgnuga'bhajana are stated in
Bhakti'rasmta'sindhu (1.2.294J296) as follows: One should
constantly remember ones dearest nava'kiora r NandaJ
nandana and the beloved associates of Ka who are
possessed of sajtya'bhva or the identical mood for which
one aspires. One should always reside in r VrajaJdhma
with great attachment for hearing topics regarding Ka and
His devotees. If one is physically unable to live in Vraja, one
should do so mentally. This is the method of rgnuga'bhakti'
sdhana. r Rpa Gosvm continues: A sdhaka who has
lobha (greed) for rgnug'bhakti should serve r Ka both
in the sdhaka'rpa and the siddha'rpa in accordance with
the bhva of the vraja'parikaras who possess the same mood
for which he aspires. The sdhaka'rpa refers to the physical
body in which one is presently situated, and the siddha'rpa
refers to the internally contemplated spiritual form that is
suitable to serve Ka according to ones cherished desire.
One should serve r Ka in these two forms by following
(not imitating) under the guidance of Kas beloved r
Rdhik, Candrval, Lalit, Viakh, Rpa Majar, and
others, as well as their followers such as r Rpa, r Santana,
and r Raghuntha dsa.
Rgtmika See Rgtmika'bhakti.
Rgtmika'bhakti that bhakti which is distinctly present in the
eternal inhabitants of Vraja including the cows, deers,

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parrots, and other birds and animals is called rgtmik bhakti.

The unquenchable loving thirst for the object of ones affection,
which gives rise to spontaneous and intense absorption in that
object is called rga. Such rgamay'bhakti, or the performance
of services such as stringing garlands with intense rga, is
called rgtmik'bhakti. This rgtmik'bhakt is of two kinds:
(1) kma'rpa, that which is based on amorous attraction; and
(2) sambandha'rpa, that which is based on parental and other
relationships.
Rja'sev a royal standard of worship; serving the Deities with
great opulence, as one would serve a King.
Rasa (1) the spiritual transformation of the heart which takes place
when the state of love for r Ka, known as rati, is converted
into liquid emotions by combining with various types of
transcendental ecstasies; (2) taste, flavour. See Bhakti'rasa.
Rsa'll r Kas dance with the vraja'gops. It is a pure
exchange of spiritual love between Ka and the gops, His
most confidential servitors.
Rsa'maala a circular arena in which r Ka and the gops
perform their rsa'll.
Rasika one who is expert at relishing rasa; a connoisseur of rasa.
Rati (1) attachment, fondness for; (2) a stage in the development of
bhakti which is synonymous with bhva. See Bhva.
Rtri night.
Rtri'klna'bhoga an offering of foodstuffs to the Lord in the late
evening, before He goes to sleep.
i a great sage learned in the Vedas.
Rpa Gosvm an eternal associate of rman Mahprabhu.
He is glorified as having understood the confidential moods
and inner desire of r Caitanya Mahprabhu, and having
established them in this world by broadcasting them in his
many books. He was personally instructed by Mahprabhu at
Prayga and empowered to write books explaining the esoteric
truths of pure devotional service. Some of his prominent books

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are Bhakti'rasmtasindhu, Ujjvala'nlamai, Vidagdha'mdhava,

and Lalita'mdhava. According to Gaura'gaoddea'dpik (180),
he is r Rpa Majar in ka'll.
Rpnuga'bhakta a devotee who follows r Rpa Gosvm on the
path of spontaneous devotion, and r Rpa Majar in the
realm of perfection.

S
Sabj cooked vegetable.
Sad'guru a bona fide spiritual master; an uttama'adhikr guru.
Sdhana the method one adopts in order to obtain ones specific
goal, sdhya.
Sdhana'bhajana spiritual cultivation, or practice, performed for
the purpose of awakening bhva, which eternally exists in the
heart of the jva. See Sdhana'bhakti.
Sdhana'bhakti r Rpa Gosvm has described sdhana'bhakti
in r Bhakti'rasmta'sindhu 1.2.2, Kti'sdhy bhavet sdhya'
bhv s sdhanbhidh / nitya'siddhasya bhvasya prkaya
hdi sdhyat The engagement of the mind and senses in the
limbs of devotion for the purpose of attaining bhva'bhakti,
or that devotion which is accomplished through the function
of the senses and by which bhva'bhakti is obtained, is called
sdhana'bhakti. The manifesting of the nitya'siddha bhva
within the heart of the purified jva is the attainment of the
desired pursuit. In other words, devotion is the bhva which
eternally exists in the heart of the jva (nitya'siddha bhva) and
to bring about its manifestation within the purified heart is
the attainment of sdhana'bhakti. This bhva is an eternally
accomplished phenomenon (nitya'siddha) which always exists
in the eternal associates of Bhagavn. This nitya'siddha'bhva
manifests itself by the mercy of the Lords eternal associates in
the heart of the purified jva. The jva has the inherent potential
to receive it, just as a female parrot has the inherent

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potential to learn to speak.

Sdhaka (1) one who follows a spiritual discipline with the objective
of achieving pure devotion for r Ka, and more specifically,
for achieving bhva'bhakti. (2) In r Bhakti'rasmta'sindhu
(2.1.276), the characteristics of a sdhaka'bhakta are described
as follows: Utpanna'rataya samya nairvighnyam anupgat
/ ka skt ktau yogy sdhak parikrttit one in whose
heart rati (bhva) toward r Ka has already manifested,
who has become qualified to perceive the direct manifestation
of the Lord, but who has not yet obtained complete freedom
from all obstacles, is called a sdhaka'bhakta.
Sdhu (1) (in a general sense) a saintly person or devotee; (2) a
highly realised soul who knows lifes aim (sdhya), who is
himself practising sdhana, and who can engage others in
sdhana.
Sdhu'saga association of highly advanced devotees; the first
stage in the development of the creeper of devotion and the
most important factor for advancement in bhakti.
ka spinach; twenty two varieties of green leafs; a favorite
preparation of Gaurga.
Sakh a male friend, companion, or attendant. There are four types
of sakhs in Vraja: (1) suht'sakh those whose friendship is
mixed with a scent of parental mood, who are slightly older
than Ka, who bear a staff and other weapons and who always
protect Ka from demons; e.g. Subhadra, Maalbhadra and
Balabhadra; (2) sakh those whose friendship is mixed with
a scent of servitorship, who are slightly younger than Ka
and who are exclusively attached to the happiness of rendering
service to Ka; e.g. Vila, Vabha and Devaprastha; (3)
priya'sakh those who are the same age as Ka and take
the exclusive shelter of the attitude of friendship; e.g. rdma,
Sudma and StokaJka; and (4) priya'narma'sakh superior
in every way to the three other types of sakhs, they are engaged
in extremely confidential services and are possessed of a very

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special mood; e.g. Subala, Ujjvala and Madhumagala.

Sakh a female friend, companion, or attendant. rmat Rdhik
has five kinds of sakhs: sakh, nitya'sakh, pra'sakh, priya'
sakh, and priya'narma'sakh. Priya'narma'sakh is also known
as parama'preha'sakh or pra'preha'sakh. (1) Sakh
Dhanih is an example. These sakhs love and serve both
rmat Rdhik and Ka, but they are slightly more
inclined towards Ka; (2) nitya'sakhs and (3) pra'sakhs
the only two kinds of sakhs who are in the category of tat'
tad'bhva'icchtmik (majar'sakhs). These sakhs serve both
Rdh and Ka, with a tendency to favour rmat Rdhik
and render service to Her. They obey only Her. The pra'
sakhs, like Rpa Majar and Rati Majar, being even more
intimately connected with rmat, are naturally the leaders
of the nitya'sakhs; (4) priya'sakhs and (5) priya'narma'
sakhs Lalit and Vikh are examples. Among the sakhs,
the priya'sakhs and the priya'narma'sakhs are most dear.
They both serve the youthful Divine Couple with a slight
tendency towards rmat Rdhik. Both these sakhs have so
much power that they can sometimes chastise Rdhik and at
other times chastise Ka.
akti (1) power or potency; (2) the wife of Lord iva, also known as
Durg, who presides over the material energy; one of the five
deities worshiped by the pacopsakas.
Salty Ocean As Mount Sumeru is surrounded by Jambdvpa,
Jambdvpa is also surrounded by an ocean of saltwater.
The breadth of Jambdvpa is 100,000 yojanas [800,000 square
miles], and the breadth of the saltwater ocean is the same.
See Jambdvpa.
il a sacred stone that is nonJdifferent from Viu. There are
many different kinds with various names. See lagrma'il.
lagrma'il a sacred stone that is nonJdifferent from Viu and
worshiped by Vaiavas. It is black in colour, and contains
sacred marks like the cakra etc. It is chiefly found on the bank
of the sacred Gandak river, in Nepal.

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Samai'gata prama respectful obeisances unto all worshipful

personalities.
Sambandha connection, relationship, and binding.
Sambandha'jna knowledge regarding sambandha'tattva, the
mutual relationship between the Lord, the living entities, and
the material energy.
Sambandha'tattva J the principle regarding the mutual relationships
between Bhagavn, the living entities, and the material energy.
Sambandhdhideva the presiding Deity of sambandha, r Madana
Mohana deva.
Samdhi meditation or deep trance; a ceremony wherein elevated
souls, having entered into deep unbroken trance and passed
away from this world, are placed into their holy tomb.
Samdhi mandira the holy tomb of a great soul; generally a shrine
is erected on the sacred spot and worship of that personality is
daily performed. See Samdhi.
Sampradya a line of disciplic succession. In the Padma Pura it is
described: In the age of Kali, four Vaiava sampradyas will
purify the Earth. These are known as the r, Brahm, Rudra,
and Sanaka (Catusana) sampradyas. Lakmdev accepted
Rmnuja, Caturmukha Brahm accepted Madhvcrya;
Rudra accepted Viusvm; and Catusana, the four
Kumras, accepted Nimbditya as the respective heads of their
sampradaya.
Saskra (1) a sacred or sanctifying ceremony. (2) reformation, or
training of the mind; impression on the mind and heart of any
previous experience or acts done in a former state of existence.
Santana Gosvm an eternal associate of rman Mahprabhu and
elder brother of Rpa Gosvm. He was personally instructed
by Mahprabhu, who ordered him to write books explaining
the principles of bhakti, and to excavate the lost places of
ka'll in Vraja. His Bhad'bhgavatmta is considered
to be the earliest of the Gosvm writings and the source
of inspiration for many other works. He wrote a famous
commentary on the tenth canto of rmad'Bhgavatam,

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originally titled Vaiava'toan, which later became known

as Bhad'Vaiava'toa after rla Jva Gosvm wrote a Tenth
Canto commentary, known as Laghu'Vaiava'toa. He also
enumerated the basic principles of bhakti in his book Haribhakti'
vilsa. According to Gaura'gaoddea'dpik (181), he is Lavaga
Majar in ka'll.
akha a conch; one type of conch is a conch with water, used for
offering substances such as camana, pdya, arghya, etc., and
for bathing the Lord; another type of conch is a blowing conch,
which is blown loudly after rati.
Sakalpa taking a vow before performing an auspicious activity.
Sakaraa a manifestation from Baladeva, coming in the first
catur'vyha, or phalanx of plenary expansions, Vsudeva,
Sakaraa, Aniruddha, and Pradyumna.
Sandhy evening; junction of the day and night; there are three
junctions in a day: sunrise, midday, and sunset.
Sandhy'rati the rati ceremony of the Lord that is performed at
sunset. Also known as gaura'rati.
Sakrtana congregational chanting of the names of Ka.
Sakrtana'rasa the nectarean mellow of congregational chanting
of the names of Ka.
Sannysa the fourth rama (stage of life) in the varrama system;
renounced, ascetic life.
Sannys a member of the renounced order, a renunciant.
Sattva'gua the mode of goodness; one of the three modes
of material nature; the quality of living beings which is
characterized by wisdom and purity.
Svitrya receiving the sacred thread from a brhmaa; one of the
four divisions of the brahmacr'rama.
Sga daavat'prama see Daavat'prama.
stra scripture, especially the Vedic scriptures.
aukra taking birth by seminal discharge; a name for one who
comes in succession by seminal lineage.
ayana time of rest; lying down to rest in the night.

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ea Nga an expansion of Krodakay Viu, who has a form

like a serpent and who sustains all the planets upon His
innumerable hoods; also known as Ananta ea Nga, who
serves the Lord with all necessary paraphernalia. The body of
eaJnga is the gigantic lotusJlike white bedstead on which
the Supreme Personality of Godhead lays.
Sev'apardha offences toward the Deity.
ka'guru the person from whom one receives instructions on how
to progress on the path of bhajana; after hearing instructions
from the ravaa'guru, the person from whom one hears about
the fundamental truths of Bhagavn, a desire may arise to
engage in bhajana. If such a desire arises, the person whom
one approaches in order to learn how to perform bhajana is
known as a ik'guru. The ravaa'guru and ik'guru are
usually one and the same person, as stated in the Bhakti'
sandarbha, Anuccheda 206: atha ravaa'guru'bhajana'ik'
gurvo pryakaekatam iti tathaivha.
ikh a tuft of hair that is situated on the top back part of the
head. A Vaiava can be identified by this marking of hair;
serves as an antenna to hear and receive hari'kath, or topics
concerning r Hari.
il'mrti the Lord in the Deity form of a il, or sacred stone.
See il.
iva a qualitative expansion of r Ka who supervises the
material mode of ignorance and who annihilates the material
cosmos; one of the five deities worshiped by the pacopsakas.
His name literally means auspicious. In the Brahm'sahita
(5.45) it is described that r Ka assumes the form of Lord
iva for the purpose of carrying out the material creation. In
the rmad'Bhgavatam (12.13.16), iva is described as the best
of all Vaiavas: vaiavn yath ambhu.
loka a Sanskrit verse.
Smrta an orthodox brhmaa; one who rigidly adheres to the smti'
stras (in particular, the dharma'stras, or codes of religious

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behavior), being overly attached to the external rituals, without

comprehending the underlying essence of the stra.
Smti literally means that which is remembered; the body of
Vedic literature that is remembered, in contradistinction to
ruti, or that which is directly heard by or revealed to the is.
Smti includes the six Vedgas, the dharma'stras, such as
Manu'sahit, the Puras, the NtiJstras, and the Itihsas
such as Mahbhrata and Rmyaa.
Snna a term used for giving the Lord a bath.
Snna'ptra bathing pot; a vessel big enough for the Deity to be
placed for the purpose of taking bath.
ravaa'guru the spiritual master from whom one hears instrucJ
tions regarding the fundamental truths of r Bhagavn, His
energies, the living entities, and devotion is known as the
ravaa'guru.
rddha a ceremony in honour of and for the benefit of deceased
relatives, in which the forefathers are offered pia, ka'
prasda in the form of an oblation of rice or flour, which
endows them with a body suitable to attain Pitloka, the planet
of the forefathers.
r beauty; splendor; wealth; honorific prefix to a name; a name for
LakmJdev, or the original Lakm, rmat Rdhra.
r'arc see Arc'vigraha.
r'guru see Guru.
r'ka'mantra another name for the eighteenJsyllable gopala'
mantra, given by the spiritual master at the time of initiation, for
the purpose of worshiping the Divine Couple; also sometimes
refers to the holy names of Lord Ka.
r Rpa see Rpa Gosvm.
rvatsa a curl of fine golden hair on the upper portion of the
right side of Lord Vius chest. This mark is not for ordinary
devotees; it is a special mark of Viu or Ka. See Kaustubha.
rla honorific prefix to a name
ruti (1) that which is heard. (2) revelation, as distinguished
from Smti, the body of Vedic literature that is remembered;

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infallible knowledge which was received by Brahm, or by the

great sages in the beginning of creation and which descends
in disciplic succession from them; the body of literature which
was directly manifest from the Supreme Lord. This applies to
the original four Vedas and the Upaniads.
ruti'stava the twentyJeight verses of the prayers of the personified
Vedas in the rmad'Bhgavatam, Tenth Canto, Chapter 87,
Text 14J41.
uddha'bhakti pure, unalloyed devotional service.
dra the lowest of the four varas (castes) in the varrama
system; artisans and labourers.
Sumeru Mountain the king of montains; BhJmaala is like a
lotus flower, and its seven islands are compared to the whorl
of the lotus. The place known as Jambdvpa is located in the
middle of that whorl. In Jambdvpa one can find a mountain
known as Sumeru, which is made of solid gold. The height
of this mountain is 84,000 yojanas, of which 16,000 yojanas are
below the earth. Its width is calculated to be 32,000 yojanas at its
summit and 16,000 yojanas at its base. This king of mountains,
Sumeru, is the support of the planet Earth. See also Yojana.
Svdhyya study of scripture; recitation or perusal of any
sacred text.
Svgata auspicious welcome.
SvargaJloka the heavenly planets, which are characterised
by material opulence, enjoyment, and duration of life far
exceeding those of the planet Earth. Svarga is attained by
strictly carrying out the pious activities recommended in the
karma'ka section of the Vedas.
Svarpa (1) form, constitutional nature, inherent identity; (2) the
eternal constitutional nature and identity of the self which is
realised at the stage of ecstatic love (bhva); (3) intrinsic form
and nature.
Svaya Bhagavn the original Supreme Personality of Godhead.
veta'varha'kalpa the first millennium in the second half of the
life of Brahm; also known as the Vrha millennium, because

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the Personality of Godhead appeared in that millennium as the

hog incarnation; also known as PadmaJkalpa.
ukt a vegetable curry with some bitterJmelon.
vetadvpa the eternal abode of r acnandana Gaurahari in
Goloka Vndvana. Within the confines of the universe there
is also a transcendental planet known as vetadvpa, which is
the abode of the Krodakay Viu. There, surrounded by
an ocean of milk, He rests on the serpent bed of Ananta ea.

T
Tmasika J of the nature of tamo'gua.
Tmbla betelJnut.
Tntrika one who is completely versed in the mystical science of
the Tantras; refers to such literatures as the Pacartra and the
Gautamya'tantra. See Tantra.
Tamo'gua the mode of ignorance; one of the three modes of material
nature; the quality of living beings which is characterized by
indolence and ignorance.
Tantras the verbal root tan means to expand, so tantra is that which
expands the meaning of the Vedas. A class of Vedic literature
dealing with a variety of spiritual topics and divided into
three branches: the gamas, Ymalas, and principal Tantras;
a class of works teaching magical and mystical formularies,
mostly in the form of dialogues between iva and Durg.
These are said to expound upon five subjects: (1) the creation;
(2) the destruction of the world; (3) the worship of the gods;
(4) the attainment of all objects, especially of six superhuman
faculties; and (5) the four methods of union with the Supreme
Spirit by meditation.
Tapa austerity; penance. See Tapasya.
Tattva truths, reality, philosophical principles; the essence or
substance of anything (e.g. the truths relating to bhakti are
known as bhakti'tattva).

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Tilaka clay markings worn on the forehead and other parts of the
body by Vaiavas, signifying their devotion to r Ka or
Viu, and consecrating the body as the Lords temple.
Trtha holy place; place of pilgrimage.
Trtha'vhana mantra in the absence of Gag water, purify
ordinary water by chanting the following mantra to invoke
the trthas: gage ca yamune caiva godvari sarasvati / narmade
sindho kveri jale smin sannidhi kuru O Gag, O Yamun,
O Godvar, O Sarasvat, O Narmad, O Sindhu, O Kver,
please become present in this water.
Tridai'bhiku a wandering mendicant carrying a tridaa, or
staff comprised of four rods; a sannys is called tridai'bhiku
because his duty is to beg alms from the homes of ghasthas
and to give them spiritual instructions.
Trida'sannys see Tridai'bhiku.
Tulas a sacred plant whose leaves and blossoms are used by
Vaiavas in the worship of r Ka; the wood is also used
for chanting beads and neck beads.

U
Upacra article of worship; According to time and place, sixteen,
twelve, ten, or five articles (upacra) are employed in the
worship of the Lord.
Upanayana the purificatory procedure of receiving a sacred thread;
one of the Vedic saskras, or purificatory ceremonies.
Upavta the sacred thread or cord worn by the first three classes of
the four varas over the left shoulder and under the right arm.
Upaniads 108 principal philosophical treatises that appear within
the Vedas.
rdhva'pura upright, straight tilaka.
rddhva'pura'tilaka the vertical clay markings of the Vaiavas
that are worn on the forehead and other parts of the body to
symbolize their devotion to Lord Ka or Viu.

215

Uttama best; first class; topmost; highest; most elevated.

Uttama'adhikr the topmost devotee, who has attained perfection
in his devotion to r Ka.
Uttama'bhakta See Uttama'adhikr.
Uttara'mms the philosophy established by Vysadeva which
is dealing with the latter division of the Vedas. After thorough
analysis of the Upaniads, which comprise the latter portion
of the Vedas, and the smti'stras which are supplements to
the Upaniads, Vysadeva summarized the philosophical
conclusions of those treatises in his Brahma'stra. This Brahma'
stra, or Vednta'stra, is also known as vednta'darana or
uttara'mms.

V
Vaidh'bhakti engagement in sdhana'bhakti is sometimes inspired
by intense greed (lobha) and sometimes by the disciplinary
statements of the scriptures. When engagement in sdhana'
bhakti is not inspired by spontaneous love but is instigated
instead by the governing directions of the scriptures, it is
called vaidh'bhakti. This vaidh'bhakti, which consists of strict
constraints outlined in the scriptures, is also called maryd'
mrga by some learned scholars (namely those coming in the
disciplic succession of r Vallabhcrya).
Vaidika that which is prescribed in Vedas. See Veda.
Vaikuha the spiritual world; the opulent realm of the spiritual
world which is predominated by Lord Nryaa or His various
expansions.
Vaiava literally means one whose nature is of Viu; in other
words, one in whose heart and mind only Viu or Ka
resides. A devotee of r Ka or Viu.
Vaiava'crya a spiritual preceptor who is a devotee of r Ka
or Viu. (See also Vaiava).
Vaiavism the example and teachings set forth by the vaiava'

216

cryas; the fundamental nature of all living beings is pure love

for Godhead, and this is exemplified in the life and teachings
of the Vaiavas.
Vaiya the third of the four varas (castes) in the varrama system;
agriculturalists or businessmen.
Vaivasvata Manu the son of SunJgod Vivasvn; the present
ruling Manu. When there was a complete inundation after
the Ckua Manu period and the whole world was deep
within water, the Lord accepted the form of a fish (matsya) and
protected Vaivasvata Manu, keeping him up on a boat.
Va one of r Kas flutes, which is about thirteen inches long
and has nine holes on its body. Ka also has a number of
other, longer vas: the mahnand, or sammohin, made of
jewels; the kari made of gold; and the nandin, technically
named the vaul, made of bamboo.
Vnaprastha a member of the third rama (stage of life) in the
varrama system; retired life which entails freedom from
family responsibilities and the acceptance of spiritual vows.
Vandan principally refers to the offering of prayers. Vandan
may also be divided into another three categories: (1) kyika,
by the body; (2) vcika, by speech; and (3) mnasika, by the
mind. Although vandanam is actually included within arcana
(worship), it has been listed as an independent aga to show
its importance. Vandanam is one of the nine primary agas of
bhakti.
VarhaJdeva the divine boar incarnation of the Lord.
Vara class, occupational division, caste; the four varas are
brhmaa, katriya, vaiya and dra.
Varrama'dharma the Vedic social system, which organizes
society into four occupational divisions and four stages of life
(varas and ramas).
Vastra a towel for drying the Lord, or a cloth offered in rati.
It should be pure cotton or pure silk.
Vsudeva the indwelling Lord of all beings, r Ka.

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Veda the four primary books of knowledge compiled by rla

Vysadeva, namely, the g Veda, Sma Veda, Atharva Veda, and
Yajur Veda.
Vednta literally means the conclusion of Vedic knowledge.
The Upaniads are the latter portion of the Vedas, and the
Vednta'stra summarises the philosophy of the Upaniads in
concise statements. Therefore, Vednta especially refers to the
Vednta'stra.
Vipralambha love in separation. Vipralambha is of many varieties,
chief of which are prva'rga, mna, and pravsa. Prva'rga is a
mutual feeling of attachment that exists between the lover and
beloved prior to their meeting. Mna refers to jealous anger in
the heroine, aroused by the unchaste behavior of the hero and
resulting in temporary separation. Pravsa refers to separation
due to living at a distant place, or in other words, when ones
beloved has traveled to another forest, town or country. There
is also a fourth distinct condition of seperation called prema'
vaicittya. This has been described in r Ujjvala'nlamai as
follows: Prema'vaicittya comes about even in the presence of
the lover by causing an unusual transformation of the heart
which produces an intense fear of impending separation.
This is a natural characteristic of pure prema.
Vipralambha'bhajana devotional service performed in a mood of
separation. See Vipralambha and Bhajana.
Vipralambha'rasa the mellow of separation.
Vir'purua the Lord in His aspect as the Universal Form.
Vir'rpa the Universal Form of the Lord; the Lords Universal
Form is the embodiment of the universe.
Viaya'vigraha the object of ones prema, r Ka. The devotees
may also become the object of Kas prema; the person who
is the object of love.
Viea'arghya special sanctified water, which is used for final
purificatory rites. See Arghya.
Viu the Supreme Lord of the cosmos who presides over the

218

material mode of goodness; the supreme amongst the five

deities worshiped by the pacopsakas.
Viu'mantra spiritual sound vibration received from a Vaiava at
the time of initiation. This mantra consists of r Vius names
and is endowed with knowledge of ones specific relationship
with a particular form of the Lord. See also Mantra.
Viu'dk initiation into the process of worship to Viu; the
process where one receives viu'mantra from the spiritual
master.
Viu'tilaka see Tilaka.
Virambha'sev service filled with mamat, intimacy, performed in
the mood of a bosom friend. rla Rpa Gosvm has indicated
virambhea guro sev as one limb of bhakti.
Vnd Dev a confidential servant of r r RdhJKa. She is
expert in making all arrangements for RdhJKas amorous
pastimes in the kujas of Vndvana. She is the predominating
goddess of the Vndvana forest, and her partial expansion is
TulasJDev. Sometimes the name VndJDev is used simply
to refer to TulasJDev.
VrajaJdhma the one hundred sixtyJeight square mile tract of land
where r Ka enacted His manifest pastimes.
Vraja'gops, vraja'devs, vraja'ramas, vraja'sundars the cowherd
women of Vraja. See Gops.
VrajaJmaala see VrajaJdhma.
Vndvana the eternal abode of r Ka; one of the twelve forests
of Vraja, also known as the forest of Vnd, where r Ka
enacted many of His enchanting lls. Vndvana is situated
approximately twelve kilometers northeast of Mathur, along
the western bank of the Yamun river.
Vrajavs a resident of Vraja.
Vyajana a peacock fan; a regular fan; in Gauya Maha temples
an additional fan is offered along with the whisk and peacock
fan, and it is generally colourful with many decorations. The
regular fan is offered at the conclusion of the rat ceremony.
Vysadeva a great sage and empowered incarnation of the Lord.

219

He is also known as KaJdvaipyana Vedavysa. His father

was Parara i and his mother was Satyavat. Vysadeva
was the father of the great sage r ukadeva, who spoke the
Bhgavata Pura to Mahrja Parkit. Vysadeva compiled
and arranged the Vedas, Vednta'stra, the Puras, the
Mahbhrata, and rmad'Bhgavatam, and he also established
the uttara'mms system of philosophy.
Vysa'pj the worship of Vysadeva; Also known as guru'pj,
or worship of the spiritual master. r'guru is a representative
of Vysadeva and the entire guru'parampar, therefore by
worshiping him, Vysa and the entire parampar is worshiped.
On the day of his birthday the spiritual master worships the
entire guru'parampar, headed by his own spiritual master.
Thereafter the disciples then worship Him in the same way.
See Guru'prim.

Y
Yamun a sacred river flowing through VrajaJmaala. She is
considered the holiest of rivers because Ka performed many
sublime lls in her waters with the gops and gopas. Yamun
is described as an expansion of Vikh Dev: Vikhorasi
y vior yasy viur jaltmani nitya nimajjati prty t
saur yamun stuma Lord Viu daily immerses Himself
and plays with great pleasure and affection in the water of
Yamun, the liquid form of Vikh Dev. Thus I offer prayers
to Yamun Dev, the daughter of Srya.
Yaja (1) a sacrifice in which Lord Viu is propitiated by the
chanting of prayers, mantras and the offering of ghee into the
sacrificial fire.
Yaja'purua the Lord of sacrifice; the presiding Deity of sacrifice;
the enjoyer and master of all sacrifices.
Yaja'rpa the embodiment of sacrifice.
Yoga (1) union, meeting, connection or combination; (2) spiritual

220

discipline to link one with the Supreme; to stabilise the mind

so that it is not disturbed by sense objects. There are many
different branches of yoga such as karma'yoga, jna'yoga, and
bhakti'yoga. Unless specified as such, the word yoga usually
refers to the aga'yoga system of Patajali. See Aga'yoga.
Yogapha r Caitanya Mahprabhus birthplace, in rdhma
Mypura; the seat of the Lords eternal transcendental
pastimes; the particular place where the Lord is in audience to
His eternal devotees. See Mypura.
Yogamy the internal potency of Bhagavn that engages in
arranging and enhancing all His pastimes.
Yog one who practises the yoga system with the goal of realization
of the Supersoul or of merging into the Lords personal body.
Yojanas a measurement calculated to be approximately eight miles.
Yuga one of the four ages described in the Vedas: SatyaJyuga,
TretJyuga, DvparaJyuga and KaliJyuga. The duration
of each yuga is said to be respectively 1,728,000; 1,296,000;
864,000; and 432,000 years. The descending numbers represent
a corresponding physical and moral deterioration of mankind
in each age.
Yuga'dharma the religion of the age; the present yuga'dharma is the
congregational chanting of the holy names of the Lord.

221

222

Index
of Quoted lokas
gaccha ayanaJsthna priybhi saha keava ........................... 122
gaccha virmaJsthna svagaai saha r guro ................... 122
aham apy apardhnm layas tyaktaJsdhana ........................... 94
jnuJlambitaJbhujau kanakvadtau ............................................ 106
ajnd athav jnd aubha yan may ktam .........................115
aklaJmtyuJharaa sarvaJvydhiJvinanam ........................... 101
nandaJllmayaJvigrahya hembhaJdivyacJchaviJsundarya ... 85
pda jnuJded varaJkanakaJnibha ...................................... 104
apardhaJsahasri kriyante harJnia may ..............................115
apavitra pavitro v sarvvasth gato pi v ............................... 34
arcye viau ilJdhr guruu naraJmatir vaiave jtiJbuddhir... 24
aeaJkleaJnieaJkraa uddhaJbhaktiJdam gaura............. 102
aeaJkleaJnieaJkraa uddhaJbhaktiJdam guro ............ 102
atimartyaJcaritrya svritn ca pline ....................................... 12
ballavJnayanmbhojaJmline ntyaJline .................................... 164
barhpbhiramya ramaykuhaJmedhase .............................. 163
bhiJre!ekJdina ntipure, prabhu advaitera ghare ....................... 134
bhiJre! acr agane kabhu, mdhavendraJpur prabhu ............. 135
bhiJre! arra avidyJjla, jaendriya the kla ............................ 133
bhaja bhakataJvatsala rJgaurahari..................................................118
bhakty vihn apardhaJlakai ...................................................... 18
bhmau skhalitaJpdn bhmir evvalambanam..................... 95
cayanodbhavaJdukha ca yad hdi tava vartate ........................... 54

223

deva prapannrttihara prasda kuru keava ................................ 43

dhyeya sad paribhavaJghna abhaJdoha ............................ 83
divylakraopeta sakhbhi pariveitam ................................ 88
dvyadJvndrayaJkalpaJdrumdha ........................................17, 83
divya rJhariJmandirhya ............................................................ 69
gage ca yamune caiva godvari sarasvati ................................ 35, 57
garbh devrinr vilayante sahasraJdh.................................. 61
gaurvirbhvaJbhmes tva nirde sajjanaJpriya .................... 15
goJgopaJgokulnanda yaodnanda vardhana ................................44
govindaJvallabhe rdhe prrthaye tvm aha sad....................... 95
gurave gauraJcandrya rdhikyai tadlaye..................................... 18
hare ka hare ka ka ka hare hare ................ 18, 77, 86, 158
he ka! karuJsindho! dnaJbandho! jagatJpate! .................. 16, 92
jaya jaya gauracndera ratika obh .............................................. 142
jaya jaya gurudeva bhakati prajna ............................................... 136
jaya jaya kpmaya jagatera ntha ..................................................... 43
jaya jaya prabhupdera rati nehr ................................................ 137
jaya jaya rdhJka yugalaJmilana............................................... 145
jaya rJkaJcaitanya prabhu nitynanda ...................................... 80
jayat suratau pagor mama mandaJmater gat .......................... 16
jayati janaJnivso devakJjanmaJvdo............................................... 31
kasaJvaaJvinya keiJcraJghtine ................................. 163
karotu svasti me ka sarva lokevarevara .............................. 159
kart sarvatra sutar magalnanta karmaa ......................... 162
keava kleaJharaa nryaa janrdana ....................................... 165
kaJmantra haite habe sasraJmocana ......................................... 7
ka karotu kalyna kasaJkujaraJkear ............................ 160
ko mamaiva sarvatra svasti kryt ry samam .................... 160
ktynyetni tu pryo ghi dhanni satm ............................... 10

224

lbhas te jayas te kutas te parbhava ........................161

lale keava dhyyen nryaam athodare ................................. 36
mdhavo mdhavo vci mdhavo mdhavo hdi .......................... 160
mdhuryojjvalaJpremhyaJrJrpnugaJbhaktidaJ .................... 14
mahJbhvaJsvarp tva kaJpriyJvaryasi ............................ 93
mahJprasde govinde nmaJbrahmai vaiave ......................... 133
mahJprasdaJjananJsarvaJsaubhgyaJvardhin .......................... 101
magala r guruJgaura magala mrati........................................ 140
magala bhagavn viur magala madhusdana ..............161
magalyatana ka govinda garuaJdhvajam................. 162
matJsamo nsti pptm npardh ca kacana.............................. 95
nha vipro na ca naraJpatir npi vaiyo na dro ....................... 68
nmaJreha manum api acJputram atra svarpa ............... 76
namo bhaktivinodya saccidnandaJnmine .................................. 14
namo gaurakiorya skdJvairgya mrtaye ............................... 14
namo mahJvadnyya kaJpremaJpradya te ...................... 16, 85
namo nama tulas kaJpreyas (namo nama)......................... 146
namo vijnaJrpaya paramanandaJrpine .................................. 163
nama kamalaJnetrya nama kamalaJmline ............................. 163
nama o viupdya cryaJsihaJrpie ................................ 12
nama ppaJpranya govardhanaJdharya ca ........................... 164
nama o viuJpdya kaJprehya bhtale ......................... 13
nama o viupdya kaJprehya bhtale .......................... 13
nama o viupdya rdhikyai priytmane ............................ 11
namas te gauraJv rJmrtaye dnaJtrie................................... 14
namas te srasvate deve gauraJvJpracrie ................................ 13
nnJpupaJlatJbaddhaJvkaJaai ca maitam.................... 87
nikalya vimohya uddhyuddhiJvairie ............................... 164
nirmit tva pur devair arcit tva sursurai ........................... 99
o ajnaJtimirndhasya jnjanaJalkay ........................ 11, 76

225

o etvan asya mahim to jyy ca purua .......................... 109

o brhmao sya mukham sd bh rjanya kta ............. 109
o candram manaso jta cako sryo ajyata ......................... 109
o govinda vallabh dev bhaktaJcaitanyaJkri ......... 53, 99
o ko vai satJcitJnandaJghana ............................................... 158
o mantraJhna kriyJhna.........................................................114
o nbhy sd antarka ro dyau samavartata .................110
o namo vivaJrpaya vivaJsthityJantaJhetave .......................... 163
o purua eveda sarva yad bhta yac ca bhavyam ........... 108
o sahasraJr purua sahasrka sahasraJpt ..................... 108
o saptsysan paridhayas tri sapta samidha kt ................110
o svasti no govinda svasti no cyutnantau .............................. 159
o tad vio parama pada sad ....................................... 41, 158
o ta yaja barhii praukan purua jtam agrata .......... 109
o tasmd av ajyanta ye ke cobhaydata............................... 109
o tasmt vir ajyata virjo adiJpurua .................................. 109
o tasmt yajt sarvaJhuta ca smni jajire ....................... 109
o tasmt yajt sarvaJhuta sambhta padJjyam.............. 109
o tripd rdhva udait purua pdo syehbhavat puna ....... 109
o tulasy amtaJjanmsi sad tva keavaJpriy .......................... 54
o vidyutJdmaJmadbhimardanaJruci .................................... 104
o vndyai tulas devyai priyyai keavasya ca ......................... 100
o yajena yajam ayajanta devs tni dharmi .......................110
o yat purua vyadadhu katidh vyakalpayan........................ 109
o yat puruea havi dev yaja atanvata ..............................110
pacaJtattvtmaka ka bhaktaJrpaJsvarpakam ............... 85
prasda paramnanda prasda paramevara .................................. 164
prta rman navadvpe dviJnetra dviJbhuja gurum............. 72
pratij tava govinda na me bhakta praayati............................116
pthiv tvay dht lok devi tva viun dht .......................... 55
puarkka govinda mdhavd ca ya smaret ................... 162
pupe pupe mahJpupe supupe pupaJsambhave .............. 52, 57

226

pta skma navmbara........................................................... 69

rdhJsammukhaJsasakti sakhJsagaJnivsinm.................... 76
rdhe vndvandhe karumtaJvhini ...................................... 96
sdhuJsaga, nmaJkrtana, bhgavatJravaa................................ 26
ail drumay lauh lepy lekhy ca saikat..................................... 23
sajtyaye snigdhe sdhau saga svato vare............................... 26
sakala sdhanaJreha ei paca aga ............................................... 26
sasraJsgarn ntha putraJmitraJghgant............................. 93
sakaraa kraaJtoyaJy .....................................................15, 105
araa v prapanno smi karuJnikarkarau .......................... 94
sarvaJvdyaJmayi ghae devaJdevasya vallabhe ........................... 62
satJpuarkaJnayana meghbha vaidyutmbaram ................ 88
satya kaliyuga vipra rJharer nma magala .........................161
so sv adabhraJkaruo bhagavn vivddhaJ .................................. 42
ravaa krtana vio smaraa pdaJsevanam ................... 25
raddh vieata prti rJmrter aghriJsevane ........................... 26
rdhara vmaJbhau tu hkea ca kandhare ......................... 36
rJkaJcaitanya prabhu nitynanda ........................................ 18, 86
rJkaJllJkathane sudakam ....................................................... 12
rJka rukmiJknta gopjanaJmanohara ................................. 165
r ka rJghanaJyma prnandaJkalevaram ................. 89
rmanJmauktikadmaJbaddhaJcikura ......................................... 80
rmn rsaJrasrambh vavaaJtaaJsthita .............................. 17
rJrdhJkaJpdodaka premaJbhaktida mud ................. 102
rJvrabhnavJdevJdayitya kpbdhaye .................................... 13
riya riye riyJvse nitya rdhara satJkte ...................... 100
sthiti sev gatir ytr smti cint stutir vaca ............................115
svaJprako mahJteja sarvatas timirpaha ................................ 63
svardhuny cruJtre sphuritam ..................................................... 79
svaJvme praamedJviu dakie gaurJakarau ................. 126
tanJmadhye ratnaJkhacita svaraJsihsana mahat .............. 87

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taptaJkcanaJgaurgi! rdhe! vndvanevari! ..................... 16, 92

tat praklanaJtoya tu vsudevya mrdhani .............................. 37
tato vndvana dhyyet paramnandaJvardhanam .................... 87
tavsmi rdhikJntha karma manas gir ................................. 94
tava ndena jmt vitrasyanti sursur ........................................ 61
tridain bhaktaJiromai ca .................................................... 12
tva gopik vsa raves tanayntike si ............................................. 75
tva pur sgarotpanno viun vidhta kare ............................ 60
tyaktv sudustyajaJsurepsitaJrjyaJlakm ................................... 84
udgyatnm aravindaJlocanana .................................................... 32
utthya vivaJvijayya ca no vida .............................................. 42
uttihottiha gaurga jahi nidr mahprabho ......................... 43
uttihottiha govinda uttiha paramevara..................................44
uttihottiha r guro tyaja nidr kpmaya .............................. 43
vanaspati rasotpanno gandhhyo gandha uttama ..................... 63
vchJkalpaJtarubhya ca kpJsindhubhya eva ca ................ 15, 77
vande ha rJguro rJyutaJpadaJkamala................................ 11
vsudeva jaganntha acyuta madhusdanam .................... 162
veuJvdanaJlya goplyhiJmardine ....................................... 164
vidagdhaJgoplaJvilsinn ............................................................ 32
vidhiJhna mantraJhna ...............................................................115
viccraaJmtrenakasya smarand dhare .........................161
viu ca dakie kukau bhau ca madhusdanam ................... 36
vndyai tulas devyai priyyai keavasya ca .............................17, 53
yadJdatta bhaktiJmtrea ...............................................................114
ya brahma vedntaJvido vadanti .................................................. 157
yo ha mamsti yatJkicid iha loke partra ca.............................. 93
yuvatn yath yni yn ca yuvatau yath ............................. 95

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