Arcana No 4

Front cover: Lord Nsihadeva Mypur, India (photo by Vndvan Lila dev ds taken during the Nsiha-caturda festival
l 2009). Inside back cover: r r Rdh-ymasundara, Ka-Balarma Mandira, Vndvana, India. Back cover: r r Rdh-Rasabihr, ISKCON Juhu, Mumbai, India (photo by Nsiha Kavaca dsa, October 2009).
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The ISKCON Deity Worship Journal
IN THIS ISSUE we present the follow deities as posters: r r Rdh-Londonvara, London, England. Paca-tattva Mypur, India (photo by Nitya-tpta dev ds taken during the installation ceremony February, 2004)
Arcana
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philisophy
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5 6 8 38 61 44
letter from the editor letters the founder-acarya deities

Deity worship - not idol worship Hari-Hara
Of Idols and Deities:

By Satyarja dsa and Vnd dev ds
training
Train up pjrs! You hear me?
by Dmodara Paita dsa
36 news 48 16 66
by Divymbar ds
New Paris Temple
by Antony Brennan
worship lecture
Vaisnava camana Gifts for the Lord
temple profile
Bhaktivedanta Manor
festivals
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by HH Bhakti Trtha Swm
The Lords Summer Pastimes in Myp ur

Interview with His Grace Jananivsa prabhu
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Caturtma dsa
Paca-tattva in Hawaii
Interview with Kua dev ds and Jayar dev ds
pjr profile:
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Eternal peace and spirits love

Poem by Bhaktivinoda hkura
Samskaras
and their need in society!
memories
64 amazing stories The Groves of Belfast

by Bhgvata dsi
2010 Issue No. 4
The passing of HG Goloka prabhu
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International Society for Krishna Consciousness
Founder-crya:
Arcana
His Divine Grace A.C. Bhaktivedanta Swami Prabhupda
- PUBLISHED BY -
ISKCON Deity Worship Ministry

- EDITOR IN CHIEF -
Jananivasa dsa
- DESIGN/LAYOUT -
Vikuntha Nitai dsa

- ASSOCIATE EDITORS -
Dmodara Paita dsa, 1pVLkKD.DYDFDGVD

- EDITING & PROOFREADING -
Anurdh Keshavi dd Aea Sdhini dd Bhakta Antony Dmodara Paita dsa Nsiha Kavaca dsa
- PHOTOGRAPHERS -
acknowledgements
- Thank you to all our supporters who purchased Arcana Journal #3. This has enabled us to print this edition of Arcana Journal. - Thanks to Tlavana prabhu, from Croatia, for the previous 3 issues of Arcana Journal and developing the Arcana Journal to the high standard you see today. Also thanks to Ka Ketra prabhu for the founding the Arcana Journal. - Thanks to those devotees who have contributed their time and Lakm to the production of this issue of Arcana Journal - Anyone wishing to donate for future issues please contact us at AMS@pamho.net. - We greatfully acknowledge the contributions of Vikuntha Nitai and Jahnu prabhus to this issue.
Aea Sdhini dd Bh. Filip Cargonja Dmodara Paita dsa Nitya-tpta dd Vndvana Ll dd Nsiha Kavaca dsa
- LIST OF CONTRIBUTORS-
Divymbar-dev ds Madhumat dev ds Symevar dev ds

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E-mail: arcana.journal@pamho.net
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statement of purpose
Three purposes for the journal: 1. To act as a forum for devotees engaged in deity worshipwhe ther in temples, nma-haa centers , or at homeand to descr ibe the challenges and problems and the glories and victories experienced in arcana-related matters. 2. To provide inspiration and stimulation for maintaining and expanding the proper worship of deities in ISKCON, based on the teachings of rla Pr abhupda. 3. To promote awareness of the importance of deity worship as an integral feature of the process of devotional service and the preaching mission of the Krishna consciousness movement.
First printing: 3000 copies.

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Copyright 2010 ISKCON Deity Worship Ministry. All rights reserved. Reproduction or use of editorial or pictorial content in any manner without permission is prohibited. Arcana Journal is a publication of ISKCON Deity Worship Ministry a non-profit organization. For list of distributers please contact us at AMS@pamho.net. Printed in India.
Arcana
letter from the editor

All Glories to rGuru Gaur ga. Although the holy name of Ka is the principal means of deliverance in this We see in temples all around the world, age we also see that deity worship is in the locations where the deity is recommended. Rpa Goswm presents being worshipped nicely, that opulence in the Bhakti-rasmta-sindhu the five automatically follows. There are principal means of devotional service. examples like the ISKCON mandira in They are chanting the holy names of Bhuvanevara. Formally the area was the Lord, hearing rmad-Bhgavatam, known as desolate, remote and notorious association of advanced devotees, living for dacoits. Now this area has developed in holy place, and serving the deity so much and is considered prime form of the Lord with great faith. Lord location. Also in Mypur, at one stage Caitanya says; Rdh-Mdhava were being worshipped in a simple thatched hut and now a The power of these five principles whole city is developing around them. is very wonderful and difficult to So there is so much evidence that Ka understand. Even without faith in is present that the deity is not just them, a person who is offenseless can a statue. Where Ka is present his awaken his dormant love of Ka opulence also manifests. simply by being a little connected with them. Caitanya-caritmta, MadhyaBhavnanda prabhu once enquired from ll, 22.133. rla Prabhupda, We are sitting in rice fields and you are asking us to build a Just like lightning in a group of clouds city here in Mypur. Where will all the I find it difficult to fix my mind on money come from? rla Prabhupda Ka in the form of his holy name. replied, Our Bhavnanda is always However seeing Ka in His arcworried where the money will come vigraha form, always visible and standing from? Here you have Rdh-Mdhava. in one place, I feel his kindness is very Mdhava means the husband of the wonderful and difficult to understand. Goddess of Fortune. You simply serve Mdhava nicely and all opulence will Hare Ka! come. Yours in the service of rla Prabhupda, Jananivs a ds a
2010 Issue No. 4
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the Founder-crya
rla Prabhupda Speaks

rmad-Bhgavatam 1.7.45-46 Vndvana, October 5, 1976
If the guru is not in his proper way according to stra Guru means he must be abiding by the rules and regulation of the stra. Sdhu-guru-stra.
on Deity Worship
also said, skd-dharitvena samastastrair uktas tath bhvyata eva sadbhi. crya, guru, is as good as God. Skd-dharitvena. crya should be respected as Ka. Therefore crya m vijnyn nvamanyeta karhicit. If somebody foolishly thinks that They are worshiping a man. Hes like me, and he has taken the seat, and hes taking worship, respect, from disciples. Sometimes they question like that. But they do not know that how crya should be respected.
Sdhu means one who is obeying the rules and regulation of str a.
stra must be the medium. Without stra nothing is acceptable. That is spoken by Ka. Tasmd stra-vidhnokta. Ya stra-vidhim utsjya vartate kma. So nobody can transgress the rules and regulation of stra, and what to speak of a guru. Guru is crya. Acinoti ya stri. One who knows the rules and regulation of the stra and he teaches his disciple according to the stra, he is called crya. So crya m vijnyn nvamanyeta karhicit. crya should be respected, as Ka says, as good as Ka. Vivantha Cakravart hkura
crya should be respected skd -dharitvena, just like God. It is not exaggeration. It is according to the str a. And crya also accepts all these respectful obeisances to carry to the Supreme Personality of Godhead. This is the process.
As we receive knowledge from the crya, similarly, our activities, the result of activities, is carried by the crya to the Supreme Personality of Godhead. crya does not accept anything on his own account. crya accepts everything on Kas account. That is the principle. And because he is representative of Ka, he is dealing on behalf of Ka. We have got in practical experience. Formerly, in British government, there was viceroy. Vice means in place of and roy means royal king. Viceroy. So this viceroy was respected as the king, as the emperor. That is the process. When hes no longer a viceroy, then hes not respected. But so long he is acting as viceroy And the rule was that whatever presentation was given to the viceroy he did not accept it personally.
Photos: rla Prabhupda in New York City during deity installation
Arcana
It was kept in the state. So these are the process. So guru, crya, being representative of the Supreme Personality of Godhead, he should be worshiped. Nvamanyeta Na martya-buddhysyeta. Never think of envying. As soon as we become envious of the crya, there is fall down, immediately. Yasyprasdn na gati kuto pi. Yasya prasdd bhagavat-prasda. This is the teaching of Vivantha Cakravart hkura. Hes also crya. cryaparampar.
So, nv amanyeta karhicit martya-buddhy . crya should not be considered as ordinary human being.
Vaiave jti-buddhir guruu naramati, arcye viau il-dhr guruu nara-mati. These are the injunction. Nrak. Everyone knows that here is vigraha, Gaura-Niti vigraha, Ka-Balarma vigraha, RdhKa vigraha. Everyone knows that it was, these vigrahas were ordered from Jaipur and it is now installed. But why people are coming in thousands to see the vigraha? They do not know that it is made of stone? Everyone knows. Maybe one or two may be coming, sentiment. In every temple Just like Jaganntha Pur everyone knows that Jaganntha is made of wood. Then why lakhs of people are going there to see? Similarly, Blaj. Everyone knows Hes made of stone. But thousands of people are going to see. So this is the system. This is not artificial. This is the system. One As the vigraha Vigraha means the form of the Lord. There are eight kinds of the forms of the Lord. They are made of stone, they are made of wood, they are made of jewels, and sometimes they are made of painting, and metal. So many. There are eight. All these vigrahas are to be worshiped. That is mentioned in the stras. Painting also. If there is painting or even if you think of the form of the Lord within the mind, that is also vigraha. Just like dhynvasthita-tad-gatena manas payanti ya yogina. The yogis, they think of Viu form within the core of the heart. That is also vigraha. Dont think that is imagination. That is also vigraha.
stall the deity. It is not idol worship. Idol worship is different.

Therefore it is warned, arcye viau il-dh. If somebody thinks that the vigraha is idol worship There are so many rascals, they think like that. They are Why you are worshiping in the temple? Amongst the Indians also, the Arya-samajis, they protest against temple worship. But who cares for them? Here in Vndvana, there is Arya-samaji temple. Nobody goes there. But this is a new temple recently started, and thousands of people are coming. Why? All of them are fools and rascals? This is exactly according to the stra. And the argument that God is everywhere, why you should go to the temple? And what is this nonsense? If God is everywhere, why not in the temple? But this is their argument, nonsense argument. God is everywhere, but not in the temple. This is their argument. So we do not care. Nobody cares. So many agitators came and gone, but the Vedic process will go on. Let the dogs bark, the caravan will pass. There is no difficulty. So on the whole, this is Vedic civilization, that the vigraha of the Supreme Personality of Godhead accepted as
So there are eight kinds of vigrahas, and each and every one of them are as good as the other. Similarly, vigraha of guru is also
Skd-dharitvena samasta-strai. This is the injunction of the stra. And May be in the stra, but it is not carried. No, it is carried. Skddharitvena samasta-strair ukta, it is said, tath bhvyata eva sadbhi. Those who are aware of the stras Just like we have installed the deity according to stra. There is nothing imaginary. It is not idol worship. Idol worship is different. Just like in the Western countries they put an idol on the street, on the park, as the resting place of the crows and passing stool on the head. That is idol worship. The socalled statues are installed and without any protection
No. Our worship is not idol worship. This is deity worship. We construct temple and spend lakhs of rupees to in-
2010 Issue No. 4
the Founder-crya
Poem by Bhaktivinoda hkura

Pioneer of the program to benedict the entire world with Ka consciousness
Alas, for those who spend their days In festive mirth and joy. The dazzling, deadly liquid forms Their hearts foreer employ. The shining bottles charm their eyes And draw their hearts embrace; The slaves of wine can never rise From what we call disgrace. Was man intended to be A brute in work and heart? Should man, the Lord of all around, From common sense depart? Mans glory is in common sense Dictating us the grace, That man is made to live and love The beauteous Heavens embrace. The flesh is not our own alas, The mortal frame a chain; The soul confined for former wrongs Should try to rise again. Why then this childish play in that Which cannot be our own; Which falls within a hundred years As if a rose ablown. Our life is but a rosy hue To go ere long for naught; The soul alone would last foreer With good or evil fraught. How deep the thought of times to be! How grave the aspect looks! And rapt in awe become, O, we, When reading Natures books. Mans life to him a problem dark, A screen both left and right; No soul hath come to tell us what Exists beyond our sight. But then a voice, how deep and soft Within ourselves is felt; Man! Man! Thou art immortal soul! Thee Death can never melt. For thee thy Sire on High has kept A store of bliss above, To end of time, thou art O! His -Who wants but purest love. O Love! Thy power and spell benign Now melt my soul to God; How can my earthly words describe That feeling soft and broad.
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He is present. We should take it that Ka Actually, this is the fact. As you have read in the Caitanya-caritmta, there was the Ski-Gopla history, and the two brhmaas, they promised before the deity, and later on there was misunderstanding, and the deity from Vndvana went to bear witness in Orissa more than thousands of miles away. And that SkiGopla, witness GoplaSk means witnessis still being worshiped in Jaganntha Pur, near. There is a station, Ski-Gopla.
given all respect as we give to the Supreme Personality of Godhead.

That is being explained by even one woman. That is Vedic culture. Draupad is explaining the importance, and she has said, sa ea bhagavn droa. Shes quite right when shes accepting Droa as bhagavn. Sa ea bhagavn droa praj-rpea vartate. And he is present by his praj. So these things should be taken very seriously instruction. Therefore rmadbhgavatam amala puram. This is prama. Prami-grantha. Pramigrantha means abda-prama. abda-prama, anumna prama, and anumna Just like a sound is going on. One who knows, thats all right. But we can Hypothesis. We can think that some machine is run-
So as the deity of the Lord, vigraha, should not be considered as made of stone, wood, similarly, guru also should not be accepted as ordinary human being. He should be
ning on. We may not know what is that machine. So this is anumna. Im not seeing the machine, what kind of machine is running, but I can think of, imagine that it may be some machine is running on. That is also another prama. Hypothesis, inductive, deductive. They are also... Analogy. There are so many processes. So here, Ka and guru, they should be accepted on the same level. Therefore Draupad has addressed Drocrya as bhagavn. Skd-dharitvena samasta-strair uktas tath bhvyata eva sadbhi. It is accepted. We should also accept.
Thank you very much. o
Enjoyment, sorrow -- what but lots To which the flesh is heir? The soul that sleeps alone concludes In them it hath a share. And then, my friends, no more enjoy Nor weep for all below; The women, wine, and flesh of beasts No love on thee bestow. But thine to love thy brother man And give thyself to God. And God doth know your wages fair -This fact is true and broad. Forget the past that sleeps and neer The future dream at all, But act in times that are with thee And progress thee shall call. But tell me not in reasoning cold, The soul is made alone, By Earths mechanic lifeless rules And to destruction prone. My God who gave us life and all Alone the soul can kill, Or give it all the joys above His promise to fulfil.
So push thy onward march, O soul, Against an evil deed, That stands with soldiers Hate and Lust A hero be indeed. Maintain thy post in spirit world As firmly as you can, Let never matter push thee down -O stand heroic man. O Saragrahi Vaisnava soul, Thou art an angel fair; Lead, lead me on to Vrindavan And spirits power declare. There rests my soul from matter free Upon my Lovers arms -Eternal peace and spirits love Are all my chanting charms. o
His Divine Grace rla Saccidnanda Bhaktivinoda hkura
2010 Issue No. 4
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philosophy
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Thinking Across Religious Boundaries,
This is the second of three installments of an article published by Ka Ketra prabhu. The previous installment focused on the Jewish charge of idolatry as representation, or the notion that any image of the Supreme Lord must necessarily be a false representation. Here we will return to the opening paragraphs (as revised for the Journal of Vaiava Studies [11, no. 1, Fall 2004], which recently published the entire article and which has kindly given permission to reprint in ARCANA), and in consideration of space limitations will omit the sections on Idolatry as Representation and Error, as well as the initial section on Idolotry as Betrayal.
by Ka Ketra dsa
And now they add sin to sin, they smelt images from their silver, idols of their own manufacture, smiths work, all of it. Sacrifice to them, they say. Men blow kisses to calves!
Hosea 13:2
You are not an idol; (rather, you are) directly the son of King Nanda (Ka). Now, for the brahmins sake, do something unprecedented.
Caitanya-caritmta 2.5.97
recent article in the New York Times, A Religious Tangle over the Hair of Pious Hindus (July 14, 2004) reminds us that the word idolatry is very much current as a blanket term for religious otherness negatively construed. According to a group of Orthodox Jewish rabbis in Israel, to wear a wig made with even one strand of hair that was ritually tonsured constitutes idolatry. And since the hair for many wigs worn by Jewish women (for religious reasons) had come from Tirupati, south India, where daily thousands of pious Hindus have their head shaved as a gesture of devotion to the temple image of Lord Venkaevara, the recent rabbinic proscription has led to public wig-burning by pious Jewish women. A salient self-defining characteristic of the major West Asian monotheisms1 has been pointed condemnation of everything construed as idolatry, the improper worship of God, or the worship of any being other than God. Indeed, preoccupation with idolatry and the necessity to spurn it eventually becomes for these traditions a key element in the conceptualization of monotheism: Where God is properly worshiped, there must be absence of idolatry, and where there is idolatry, there is failure to properly worship the one true God. This attitude and and its associated rhetoric were typically exercised by nineteenth-century Protestant Christian missionaries in India, many of whom sought to eradicate what they perceived as idolatry from the subcontinent. For them, the ubiquitous worship of sacred images in temples was the very epitome of all that was wrong about the religion of the Hindoos, only waiting to be undone by the Chris-
1 According to the Oxford English Dictionary, the term monotheism first appears in 1660. My thanks to Francis X. Clooney S.J. for pointing this out to me. See J. Z. Smith (271, 276) on the term idolatry as an early (17th c.) anthropological classification for all religion other than Christianity, Judaism, and Islam.
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tian gospel. In this atmosphere, western efforts to understand Indian worship practices or the theological reflections associated with these practices were rare. There was, so the missionaries reasoned, little or nothing to be understood about practices steeped in superstition and vicious habit, contradicting biblical prohibition of image worship (Copley, 12). Far less now than in the nineteenth century does the term idolatry enter western public discourse about non-western religious traditions. Yet as the condemned head-cover example above shows, the term has not disappeared, serving still in western, Abrahamic traditions as a shorthand marker for improper, ill-conceived, or depraved practices masking as religious practices. Indeed, the term idolatry continues to color western thinking about non-western religion, and still surfaces as a pajorative term in that context. With this state of affairs in view, here I will explore the notion of idolatry from the other side of the fence, positing a more or less generic Vaiava reflective, if somewhat apologetic, response (with a Caitanyaite Vaiava leaning). In an exploratory spirit I will invite the concept of idolatry to challenge the practice of image worship in the traditions of Vaiava temple life and associated notions of Viu/Nryaa/Kas divinity. Though hardly a dialogue, my aim points in that direction, as an invitation for further, hopefully more detailed discussion between two apparently very distant worldviews. Although historically it has been largely Protestant Christian missionaries with whom Vaiavas of north India have encountered the challenging rhetoric of idolatry, here I will focus on the notion as articulated in Judaic religious tradition, this being clearly the source for conceptions of idolatry expressed later by Christians. By juxtaposing Vaiava mrti-sev and Vaiava bhakti theology with Jewish conceptions of idolatry, I question the presumed simple antithesis between these two ways of approaching divinity or avoiding divine wrath by looking for (or perhaps better, sounding out) ranges of resonance between them. To do this I will draw on comparitist scholar Robert Nevilles threefold construal of religious truth as a fuzzy comparative category, showing that both traditions are concerned to avoid or overcome error, deceit, and failure three opposites of religious truth as proposition, expression, and cultivation.2 Following a cue from Mosche Halbertal and Avishai Margalit (1992) I will structure this sounding around five ways the concept of idolatry has been articulated in Jewish tradition as expressed in biblical texts, expanded in rabbinical writings, and interpreted by modern Jewish scholars. Betrayal, representation, error, false practice, and myth are these five ways of conceiving idolatry, circumscribing most if not all of the terms semantic horizon in Jewish thinking. I will juxtapose these themes, one after the other, with Vaiava thought and practice, largely as expressed in the Bhgavata Pura, Bhagavad-gt, and Caitanyaite Vaiava sources, to sketch some ways one might think about Vaiava image worship and bhakti practice in the face of what could be viewed as a severe indictment of it.
(For the extracted sections Idolotry as Betrayal and Idolatry as Representation and Error, please see the Journal of Vaiava Studies, 11, no. 1, Fall 2004)
Idolatry as False Practice

Halbertal and Margalit contrast Jewish philosophers such as Maimonides with the twelfthcentury Jewish thinker and poet R. Judah Halevi (ca.1075-1141). Halevi replaces Maimonides anxiety over error with an anxiety over false practice. The philosophers concern is the proper object of worship, determined by philosophical reasoning; hence there is less attention to the proper means of worship. For Halevi the problem is the opposite. In his view (addressed to his Jewish audience), since for the rabbinic Jewish tradition the Object of worship is already determined by tradition (according to the halakhah), the central concern is with establishing a model of proper worship determined in general by the intention, sincerity, and seriousness of the worshiper (Halbertal and Margalit, 189). Within Nevilles threefold scheme of religious truth, here we are dealing essentially with anxiety over failure, the opposite of successfully cultivating appropriate religious sensibilities.
2
Neville (2001b, 149-59). Religious truth was employed by the Comparative Religious Ideas Project at Boston University, conducted from 1995 to 1999 under the direction of Robert Cummings Neville, as the final of three major vague categories for comparison after extensive discussion among the Projects participants (Neville 2001a: Chs. 8 & 9; 2001b: xvi-xvii).
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Vaiava traditions also show anxiety about potential failure and concern for proper practice, centered in rituals of image worship (arcanam) but including the whole gamut of devotional activity. One evidence of this, apart from extensive detailed prescription with regard to such practices, are puric lists of worship transgressions to be avoided. These are analogous to what might be considered offensive behavior before a superior person in human society. For instance, one is warned not to be in an unclean condition in the presence of the temple image; one is urged not to display pride before the image; or one should not fail to offer seasonal fruit to the image, and so on. Worship transgressions of this sort (sevpardha) are generally considered relatively serious, but they are pardonable by sincere observance of prescribed penances.
cultivating a prayerful desire not to commit them. Overlapping with some nmpardhas and judging from degree of emphasis in texts such as the Bhgavata Pura, the most serious type of transgression would seem to be vaiavpardha, or the offending of a fellow practitioner of Ka-bhakti, either with ones body, words, or mind. The only means of reconciling such transgressions is to beg forgiveness and receive pardon from the offended person, as it is warned that even the Lord himself is not in a position to counteract them (9.4.69-71). This progression from lesser to greater weight of transgression mirrors a progression of identity with the Lord. Identity between the Lord and the image of the Lord is in some sense trumped by a greater identity between the Lord and his name, which is again trumped by the iden-
For Caitanyaite Vaiavas, more serious than sevpardha is nmpardha, transgressions in belief, attitude, words or practice in regard to the divine names of the Lord, ten of which the tradition delineates. Since the sacred names of the Lord have an equivalence with the Lord (abhinnatva non-difference or identity), negligence in the pronunciation or repetition of the names (hari-nma) reflects on ones behavior in relation to the Lord. Of these, the most serious offenses are three: disrespect (especially verbal, ninda) toward bhaktas; disobedience to the preceptor (guru) under whose guidance one is learning the practice of bhakti; and indulging in sinful practices or attitudes (ppa-buddhi) with the idea that the sin will be counteracted by further meditation on the names. It is expected that the beginning practitioner will be subject to committing nmpardhas, for which the solution is to continue the practice of chanting-meditation while simultaneously
tity between the Lord and his devotee. This last identity, for Vaiavas emphatically not an ontological identity, is viewed as all the more important for being an identity of will engendered by the devotees surrender to the Lord. As we discussed in the context of idolatry as betrayal, Viu declares in Bhgavata Pura (9.4.68) that He considers the devotees to be His very heart. My devotees do not know anything else but Me, and I do not know anyone else but them. If Halevis criteria for proper worship is determined by the intention, sincerity, and seriousness of the worshiper, certainly similar criteria find place in the Vaiava worldview where devotees of Viu, viewed by Viu as His very heart, are surely deemed to possess the right motivation. And right motivation assures that failure will not overcome Viu/Kas devotee in his or her progress toward the Lord. o
2010 Issue No. 4
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festivals
The Lords Summer Pastimes
in Mypur
The Arcana Journal spoke to Mypur Candradaya head Pjr, Jananivsa prabhu to find out all about them.
There is a big secret about Mayapur during the summer, which devotees who stay here relish in spite of the heat, and that is all the wonderful festivals the Lord has during these hot months.
rcana Journal: We have heard about the wonderful festivals observed at Mypur Candradaya Mandira during the summer months. When do these festivals take place?
Yes, it is called lagrma and Tulas jala-dan. lagrma ils of Lord Janrdana and Lord Nsihadeva, as well as Tulas dev, are placed under the pots from which water is dripping. The pot has a small hole at the bottom into which a cotton wick is put. Anything can be used, like kua grass or a Tulas stick, but with a cotton wick it is easier to adjust the flow of water. Camphor can be put inside the wick, and scented oils and flowers into the pot so that a nice scent comes through. lagrma sits in a tray, which is also filled with water and decorated with flowers, so that it too is cooling and pleasing for the Lord. Different cooling drinks like buttermilk, ghur water with ginger and flower sherbets are also offered at this time. It is generally done during the hot time of the day, from about 10:30 am until the deities take rest at 1 pm, and with Tulas it goes on all day. This festival is celebrated for the whole month of Vaikha, from one dasmi to the next. The Jala-dan festival ends, yet summer is still going on. How does the Lord keep cool then? As it gets even hotter, and summer really starts, it is not cooling enough just to sit under water. Candana-ytr starts Ka gets completely covered with candana. This overlaps with the lagrma and Tulas Jala-dan since it begins on Akaya Trtya, which is an auspicious day for beginning an activity. It is understood that any activity started on this day will be successful. Hari-bhakti-vilsa gives such a description of this festival: Candana-ytr starts on the Akaya Trtya, the third lunar day of the waxing moon of Vaikha month, and continues for twenty one days. This day is celebrated as well as the day on which Tret-yuga started. Barley, one of the main ingredients for homa, which
Jananivasa dsa: These summer festivals begin during the Bengali month Kal Vaikha (April May) which marks the beginning of summer. Kal means death or a very dangerous time (laughs). Its named such because strong storms and winds blow up suddenly, and if you are standing under a tree it can fall down on top of you! Do you remember the storm we had a few days ago? Oh, yes! And where does the inspiration to perform these various festivals come from? When rla Prabhupda was teaching me how to worship lagrma-ila, he told me that I could follow this festival. He told me: During the Vaikha month, you should hang a pot over the lagrma, which would drip water. The same instruction is also in the Hari-bhakti-vilsa: In the month of Vaikha, the Sun moves into Mea-ri, and the New Year begins according to many calendars. Keava Vrata starts for one month one should control the senses, sleep on the earth, bath twice daily in a river, worship the Lord and give cloth, sugar, sesame, rice and gold to the brhmaas. If one worships Madhusdana in this month one gains the benefit of one years worship. While Keava Vrata lasts one may hang a pot with a hole in it, fill it in with water and drip water over Tulas and lagrma. So, that is the first festival that comes with the beginning of summer?
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is the yuga-dharma for Tret-yuga, was also created on this day. One should bathe in a sacred river, give charity, perform japa and offer barley into fire, and offer barley preparations to the deity. Jaganntha gave direct instructions to King Indradyumna to perform this festival at this time. Smearing the body of the Lord with ointments is an act of devotion, and the best of ointments is sandalwood paste. Since the month of Vaikha is very hot, the cooling effect of sandalwood is very pleasing to the body of the Lord. Sandalwood paste is applied all over the body of Jaganntha leaving only His two eyes visible. One can apply candana saying: o gandha dvram dhura-dar nitya pupam kariinim svarim sarva bhutnm tmi ihopa-hvayeriyam Our following of Candana-ytr, as Gauya Vaiavas, comes from Mdhavendra Pur. Gopla told him that He is buried and to get Him out. After the installation ceremony, Gopla sent Mdhavendra Pur to Orissa for sandalwood. On the way back He instructed him to offer the sandalwood to Kra-cor-gopntha in Remu, being non-different from Himself. In r Vndvana dhma, there is an ancient tradition of covering the deity of Lord Viu in candana. It is done for one day, but they spend the whole day doing it. The temples close and they actually make His clothes, His ornaments, the garlands around His neck, the crown, the flute, everything from candana. The darana is in the evening. In South India, Varha-Nsiha is kept under plenty of candana, because He gets so angry when He is killing Hirayakaipu. As they put candana on Him the whole year round, He keeps on getting bigger and bigger and bigger. Practically you do not see the form after a while, but He is inside the candana. There is only one day per year that you can actually see the deity. On Candana-ytr they take all the candana off and start again. And what do you think Lord Nsihadevas mood is? Oh, He really likes it! And how is Candana-ytr observed in Mayapur? In r Mypur Dhma, following the standard of Jaganntha Pur where the festival goes for 21 days, small Mdhava
gets covered for 21 days. The deities at the Jaganntha Mandira also get candana for 21 days. Baladeva and Jaganntha get Their bodies completely covered, and Subhadr wears candana on her forehead. Big Mdhava is completely covered for 7 days, sometimes He gets blue, sometimes kukuma is applied to His cheeks, different decorations painted on His face, hands and calves, sometimes various nuances of glitter are applied. With small Mdhava, sometimes the effect of wearing short pants is made and trim put above His knees. Sometimes He just wears a very short dhoti. Big Mdhava often wears a short dhoti, more simple jewelry, and garlands. He is completely different because He is not reflective at all, and there is a different color so He looks really blissful having a really mild, blissful smile. He only wears candana for one week, probably because the devotees feel separation from Him, as they cannot see Him in His original form. Though the candana is taken off every evening, so you can see Him in his original form at magala-rati. Rdhrni always looks happy during this time, wearing candana on Her forehead, as well as r r Paca-tattva. Lord Nsihadeva is covered in candana on the first day of Candana-ytr and stays like that
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thin waist. Lions have thin waists. Hes springing; Hes in a pose where his legs are bent as if hes going to spring. In this position Hes just burst from the pillar and is in His angriest form as Ugra Nsiha. Hes tolerated so much from Hirayakaipu and what hes done to Prahlda - its just the last straw, and He can tolerate no longer. His anger has been building up and building up, and He just cant tolerate anymore - Hes just burst out of the pillar, dying to get Hirayakaipu - so Hes in that moment just before springing. And He still looks so beautiful, doesnt He? Yes, yes. And then the abhieka - He enjoys that also. Hes just standing there with water pouring over His gaping mouth. It appears that Hes gasping, but really Hes enjoying it. Its a big, big abhieka, with so many ingredients that the whole room becomes completely flooded. We block off the front, and it drains out the back. So, then Hes quite cool after that mah-abhieka with all those gallons of water and different substances. I think Hes quite satisfied after that. Just like the katriyas have a special herbal bath, which tones up their senses and minds so that they can be totally fit and aware on the battlefield, Nsihadeva also had His abhieka and was pretty active, going for a walk around (laughing). Too much nourishment - Hes offered milk and ghee and honey and fruit juices and all the medicinal herbs (laughing). During this time small Mdhava is wearing the dresses that are depicting His different pastimes. This also comes from the practice that is being followed in Jaganntha Pur. There is a list of Lord Jagannthas special dresses for every day of Candanaytr. In His form as Madana-Mohana, the utsava deity, on the first day of the Candana-ytr He is The Best of the Dancers wearing His Natavara
until Nsiha-caturda. He is all white with the candana on. With Mdhava, we take it off every day so you can see Him at magala-rati, but with Lord Nsihadeva, it stays on until Nsiha-caturda. Here in Mypur the candana emphasizes Lord Nsihadevas mouth. His mouth is already big, but you cant see so much when Hes all black. Yes, I just noticed that for the first time, just how big His mouth is. His mouth goes right up, with circles on the end, and so that becomes very prominent. Hes all white with the candana on, and then you can see that its dark inside His mouth. It looks like Hes laughing - He doesnt look angry at all - He likes being cool. Candana is added on and added on, just like the deity in south India! Yes, but you dont lose His features in a period of thirteen days. Nsiha-caturda must be so wonderful, because we finally get to see Him! Yes, the candana comes off that day, in the afternoon. All morning there is a big yaja, and He still has the candana on. Just as well because it gets pretty hot in there with a fire sacrifice going for a few hours in front of Him! (laughing) After His lunch, it all comes off, so when the curtains open at 4 pm, He just has a little gamcha on (laughing), ready for the abhieka. You can see His features at that time. It takes a lot of time to take the candana off because His ornaments are all part of Him, in typical south Indian style, and they have to scrub Him with brushes to get all the candana out from everywhere including His mane. Then He gets an oil bath. They sometimes use 50 or 60 liters of sesame oil that we try to make ourselves. We buy the seeds, fry them until they are golden and then take them to a mill to have them pressed. We mix the oil with others scents, with natural oils you can put it on your head afterwards to keep cool. Then Hes completely shiny and you can see all of His features - especially his
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vea; on the 2nd day He wears Ka Janma (birth) vea; on the 3rd day Rjadhirja (King of Kings) vea; on the 4th day Vanabihari (Frolicking in forest) vea; on the 5th day Vastra-hrana (Stealing of Gopis clothes) vea; on the 6th day Gomati Ka vea; on the 7th day Khata Doli vea; on the 8th day Cakra Nryna vea; on the 9th day Nauka Keli (Boat play) vea; on the 10th day Rsamaala (Circular arena of the Rasa dance) vea; on the 11th day Kandapa Ratha (Chariot of Cupid) vea; on the 12th day Aghsura (Killing of Aghsura) vea; on the 13th day Rahasa Maal vea; on the 14th day Raghuntha vea; on the 15th day Sad Bhuja (Six armed from of Lord Caitanya) vea; on the 16th day Nsiha vea; on the 17th day Govardhana pja vea; on the 18th day Giridhra vea; on the 19th day Cintmani Ka vea; on the 20th day Gaja Uddarana (Saving the Gajendra elephant) vea. There is one more list of these different dresses, coming from the Kolkata Gauya Math Panjika (Calendar). Being practically the same as Lord Jagannthas list, it only does not mention Nsiha vea. None of these two lists describe the 21st days dress. In Jaganntha Pur, the deity of Madana-mohana is daily taken to Narendra Sarovara for the boat festival, throughout the 21 days period of Candana-ytr. Lord Caitanya used to participate in this festival regularly. In Hari-bhakti-vilsa, the boat festival is explained like this: The utsava mrtis are taken on procession and placed in a boat in the temple pond. To commemorate this festival, Lord Caitanya also carried out water sports with His devotees. Is it also part of r r Rdh Mdhavas hot season festivals? In r Mypur Dhma, the boat festival is going on for the first seven days of Candana-ytr. The small r r RdhMdhava are seated on Their sihsana, and in a festive mood brought to rla Prabhupdas pukur, in the courtyard of his samdhi Mandira. Everyone is chanting and dancing, sometimes even graciously jumping and running. This procession is quite rapid in comparison to other ones it seems that Their Lordships are eager to get Their boat ride as soon as possible! On the first day of the boat festival, the procession first comes inside the samdhi, where rla Prabhupda gets the darana of r r Rdh-Mdhava and Their Lordships are being welcomed by an rati and bhoga offering. Then, everyone proceeds toward pukur. All the surroundings of the pukur are completely crowded with the devotees coming to attend the festival. On the pukur, a boat is waiting, beautifully decorated with flowers and sometimes with shapes of a fish, peacock or swan. Another rati and bhoga offering are taking place, flower garlands and incenses that devotees are bringing are being offered to Their Lordships and finally, Their boat ride starts. Krtana that is constantly going on follows the mood of the festival as the first lines of Jaya Rdhe Jaya Ka Jaya Vndvana start, everyone feels transferred to r Vndvana dhma. Children are having a parikram around the pukur follow-
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ing Their Lordships during Their circle ride on the pukur. The fountain in the middle of the pukur also adds to the cooling effect of the boat ride of Their Lordships not just by its beautiful, colorful presence, but as the Vaikuha breeze (as rla Prabhupda used to call the winds blowing in r Mypur dhma) carry its drops towards the boat, it makes a pleasant mild splash on Their Lordships. Often, by surprise, the fireworks illuminate the evening sky above the pukur. Their Lordships take a boat ride around the pukur a few times, before They stop to accept the further offerings. As the boat approaches the steps again, everyone gets up, handling the plates and boxes with their offerings for r r Rdh-Mdhava. The countless offerings of fruits, cooling drinks, ice-creams, sweets, etc. cannot fit into the boat at the same time, so Their Lordships relish several offerings. As Their boat ride continues, devotees distribute mah-prasdam to each other, sandhyarati is going on, and offering of the lamps takes place. Towards the end, the boat ride gets really dynamic the boat moves in circles and rocks back and forth, as if being pushed by a strong wind or waves. When The Lords come off, They come up the stairs, where a beautifully decorated swing, looking like a little nikuja is waiting for Them. Further rati and bhoga offering again take place. r r Rdh-Mdhava sit on a swing and all the devotees have a chance to get close and swing Them. The whole procession jubilantly gets back to the temple just before the last evening offering. Taking shelter of the cooling, merciful waters of Mother Gag is a necessary part of daily life of Mypur devotees; especially during these hot summer months. r r Rdh Mdhava also take shelter of Mother Gags cooling waters. After twelve days of Candana-ytra, it is prim and the next festival starts. It is Jala-vihara, or Salila-vihara which means water pastimes. Another name is Ka-phula-dola or Kas flower swing festival. Hari-bhakti-vilsa describes Jala-vihara like this: From the prim of the Vaikha month to the prim of the Jyeth month, in the midst of summer, on hot days, in the middle of the day, the Lord should be placed amidst cool water. In the evening he may return to the altar. On the dvda night special pj may be performed. There is a note about observing Ka-phula-dola by our cryas, in The Story of Rasknanda (the famous disciple of ymnanda Paita: My guru, ymnanda, has ordered me to collect goods for the Pacama dola (swing) festival. The ceremony will be held on the day of Vasanta prim in the month of Vaikha. I shall go there first to prepare a place and build a pavilion. You should all come there later. Five days after r r Rdh-Mdhava had Their boat festival, They continue with the cooling water pastimes. This festival is performed in the evening around six. There is a pond filled with Ganga water, and with a fountain, in front of the altar. There is a flower house inside the pond a flower bungalow. The smallest r r Rdh-Mdhava, the ones who ride on the elephant, come and sit in the house by the fountain for few hours. While Their water pastime is going on, numerous devotees and guests approach Them, each of them offering a lotus flower and one of Their 108 Names. On the dvda evening, r r Rdh-Mdhava get the special offerings. As They enter Their flower bungalow, first incenses smeared with the cooling kua oil are being offered, then the camphor lamp, followed by the variety of cooling drinks from the buttermilk to different sherbets (bakla-flower, suvara campa flower, gandha-raj flower, bel flower, jasmine flower, kua oil, sandalwood). Both, the boat festival and Jala-vihra end by distribution of mah-prasdam to devotees and guests in the temple. In the Vedic culture it is considered that without the distribution of mah-prasdam no function is complete. The water pastimes are not cooling only for Their Lordships. As r r Rdh-Mdhava get back on the altar for the last evening offering, all the devotees and guests excitedly wait to get the special gift, mah -lotuses from r r Rdh-Mdhavas pond that you personally distribute. Picking the lotuses up from the pond, while the Gag water is still pouring and dripping from them, you place the lotuses on everyones heads.
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22 The ISKCON Deity Worship Journal
festivals
(Laughing) Yes, the water pastimes culminate with the shower. On the last evening of the water pastimes, r r Rdh-Mdhava are also sitting under the shower water. They have been sitting there in front of the fountain for the whole month getting some splashes and some mist, but on this day the water comes above them as They sit under the shower for a few hours. That day falls on the prim of the Jyeth month, when another festival takes place it is Snna-ytr, when Lord Jaganntha gets His famous snna. This day is celebrated as the birthday of Lord Jaganntha. In Jaganntha Pur, the bathing ceremony is performed according to tithi, which varies. Rjapur Jaganntha, Balarma and Subhadra also get Their bath on this day. Thousands of devotees and local villagers come to bath Their Lordships. Sudarana cakra, followed by Lord Balarma, Subhadr dev and Lord Jaganntha, come to snna-vedi, while being escorted by the servants carrying the umbrellas above Them. They are dressed in silk, which is then removed and They stay in linen gamchas, ready for Their snna. For this occasion, Lord Jaganntha, Balarma and Subhadr take the mood of small children, as all three of Them are bathed together. The area is very pleasing decorated by pictures depicting the forms of different flowers and creepers, and fragrance of scented water and incense spreading around.
First the water is poured, followed by 16 upacras and full snna, as described by rla Rpa Goswmi in Ka-janmatithi-vidhi. It can be elaborated on that by bathing the Lord also in fruit juices, etc. After mah-abhieka, Lord Jaganntha, Balarma and Subhadra are dressed in the Hti vea, and capan bhoga and rati are offered. Other deities than Lord Jaganntha, Balarma and Subhadra are not getting the mah-abhieka on the Snna-ytr , but Rdh-ramaa in r Vndvana dhma is sitting under the shower of water, thus getting pleasingly cooled during this last festival in the hot season. Then the rainy season more or less begins. Two weeks after Snna-ytr it is Ratha-ytr. Then it is rainy season. They say it must rain for Ratha-ytr. If it hasnt started, then it must rain during that day. And it automatically gets cooler. There is a lot of cloud and rain. It is more humid because it is tropical but it is not hot, blazing sun. So, during the blazing hot summer months, The Lords figure out how to keep cool until the rain comes (Laughing). The stra gives us very brief descriptions of these festivals, but there is no limit how much we could expand. It should be done beautifully, tastefully and gorgeously for the pleasure of The Lord. Thank you very much! Hare Ka! o
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lagrm
practices
lagrma il
by His Holiness Bhanu Swami
rla Prabhupda encouraged the worship of lagrma-il by ISKCON devotees who can perform the service steadily and carefully.
The lagrma-il should be worshiped with tulas where a sufficient quantity of tulas leaves are available. lagrma-il is the form of the Lords mercy. To worship the deity with the sixty-four items mentioned may be a difficult job, but the Lord has become so small that anyone in any temple can carefully handle deity worship simply by performing the same activities with lagrma-il [Caitanya-caritmta, Madhya-ll 24.336, purport]. The Lord resides permanently and eternally in the lagrma-il, and therefore no installation ceremony is required. The Skanda Pura states: There is no pratih [installation] ceremony necessary for worshiping a lagrma-il. One should simply perform a special, elaborate worship when one begins worshiping the lagrma. [Skanda Pura, quoted in the Hari-bhakti-vilsa] The Skanda Pura further discloses the special glory of the lagrma-il, The Lord resides in many worshipable forms, but of all forms the lagrma-il is the best [Skanda Puraa, quoted in the Hari-bhaktivilsa]. Though a lagrma-il may be identified by markings (especially cakras) as a particular form of Viu, you may also worship Him as your chosen form of the Lord, for all forms reside in the lagrma-il. You may worship the lagrma-il separately or
Worship of
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2010 Issue No. 4
along with mrti forms. You may also offer the morning bathing ceremony to the lagrmail on behalf of the temple deities while offering garments, ornaments, etc., to the deities.
A devotee with two l agrma -ils should worship Them separately to avoid becoming distracted.
Worshiping two lagrma-ils at once will cause disturbance in the mind. [Mantra-tantra-praka, quoted in the Hari-bhakti-vilsa]. However, if a devotee has three or more lagrma-ils, he may worship them simultaneously. In such a case he should offer full worship to only one il, known as the pradhna-il; all the others he should simply bathe together with the pradhna-il and offer Them tulas, candana, and flowers.
Some devotees worship the lagrma-il in the late morning, after worshiping their other deities. In that case one should complete the worship at least by noon. Also, one should not eat before performing the worship. The stra warns that a person who eats before performing his morning lagrma-il pj is condemned to live as a cala for the rest of this day of Brahm.
The worship of the l agrma -il follows the same basic procedure as that for worshiping the deity form of the Lord.
However, you may expand many of the basic sixteen upacras to include additional upacras. These optional procedures allow for more elaborate worship according to the list of sixtyfour upacras. The temple lagrma-il can thus receive full worship on behalf of the main deities in the temple. Generally one offers the optional upacras by substitution, either with flower petals or with samnya-arghya water. When offering each of the main sixteen upacras to lagrma-il, you may chant a verse from the Purua-sukt. The Purua-sukt is a Vedic hymn which is chanted when worshiping Lord Viu, in which the Lord is described
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r Padyval
A tulas leaf offered to the lotus feet of the Nsiha lagrma-il destroys the sin of murder. Water that has washed the lotus feet of the Nsiha lagrma-il destroys the sin of theft. Foodstuff offered to the Nsiha lagrma-il destroys the sin of drinking liquor. Sincere surrender to the Nsiha lagrma-il destroys the sin of adultery with the wife of the spiritual master. Association with the devotees of the Nsiha lagrma-il destroys the sin of offenses to the devotees. This is the extraordinary glory of the Nsiha lagrma-il.
r Agama
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as the personification of the process of sacrifice. Ideally, the Purua-sukt is chanted with svara and sma, or proper pitch and rhythm. This must be learned from an expert. In simplified lagrma-il pj, you may simply chant the first verse of Purua-sukt. In worshiping a temple lagrma-il, you may use either the mla-mantra used for the main deity, or the gopla-mantra (the sixth of the seven guru-given mantras), or the mla-mantra for Vsudeva (o namo bhagavate vsudevya or o namo nryaya).
l agrma -ils are direct forms of the Lord who appear in the Kli-g aak River, in the Himalayas of present-day Nepal.
The ils most often chosen for worship are the small, round, black, lustrous ones with a pha, a flat surface that serves as a base. These are most suited to decoration with a crown and tilaka and are most satisfying for darana. But if such a lagrma-il is not available, then you may worship any genuine lagrma-il.
The lagrma-il should be worshiped with tulas where a sufficient quantity of tulas leaves are available. Worship of lagrma-il should be introduced in all ISKCON temples. lagrma-il is the form of the Lords mercy. To worship the deity with the sixty-four items mentioned may be a difficult job, but the Lord has become so small that anyone in any temple can carefully handle deity worship simply by performing the same activities with the lagrma-il.
[Caitanya-caritmta, Madh ya-ll 24.336]
Because the Lord is directly present in all lagrma-ils, it is offensive to buy or sell Them or consider Them to have faults. One who puts a price on a lagrma-il, one who sells that lagrma-il, and one who agrees to buy the lagrma-il for that price, as well as one who inspects a lagrma-il for good qualities or faultsall go to hell until the final devastation [Viu-dharmottara, quoted in the Hari-bhakti-vilsa]. Though a lagrma-il may be broken, cracked, or chipped, one should consider it faultless. Thinking of lagrma-ils as perfect or less than perfect is for persons worshiping with fruitive motives [Brahm Pura, quoted in the Hari-bhakti-vilsa]. o
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Train up Train up P j rs!P Yo

training
Mypur Academy: Creating a brahminical vision and a spiritual future

By D modara Pa ita d sa
Fulfilling a spiritual instruction

In 1972 rla Prabhupda instructed Jananivsa dsa, to train up pjrs. This is an instruction that Jananivsa dsa has meditated on and implemented for the last 35 years. However he still felt that there was room to improve and expand his service. Although many devotees have worked in the Mypur Deity Department he still felt the need to systematically train larger groups of devotees.
Creating a brahminical vision and a spiritual future

Following the success of a course ran annually during the Mypur Festival on deity worship, Jananivsa turned to Nsiha Kavaca and inquired, so when are we opening a school? Thus the idea of creating a school in Mypur that provided extensive brahminical training was conceived. From that point onwards Nsiha Kavaca dsa began planning the school.
Opening ceremony
After years of planning, curriculum writing and construction, the Mypur Academy was formally opened on the 7th December 2007. Amongst the guests were His Holiness Jayapatka Swami and His Holiness Jaydvaita Swami who both formally cut the opening ribbon together. Jayapatka Swami praised the Mypur Academy saying This is like a dream come true. when he inspected the facility and heard of the course breakdown. He added, It was Prabhupdas desire that devotees get trained in the pcartrika system here in Mypur. Pakajghri prabhu added, This is a very unique school; probably there is not another school anywhere in the world that teaches all aspects of deity worship on this scale. His Holiness Jaydvaita Swami expressed that, Devotees should be pure hearted and enthusiastic but also know what they are doing. Hari auri dsa (whose daughter Rsar Priya ds enrolled in the course) explained how, Prabhupda wanted a unified standard of deity worship in ISKCON and he wanted devotees to come to Mypur to be trained. During the opening ceremony Jananivsa dsa said, In the Caitanya-caritmta, Madhya-ll, Chapter 24, rla Prabhupda establishes the standard of deity worship we should follow. It is actually a very high standard where he suggests the deity should be worshiped with 64 upacras. So this is quite a responsibility to attain this standard and we hope the leaders of our society will also feel this responsibility. We hope that they will send their students from the temples and let them be trained. This is a nice facility and opportunity to train pjrs as rla Prabhupda wanted and thus the whole world can be benefited.
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ou hear me?
The facility
The Mypur Academy campus is located on the second floor of the Caitanya Bhavan a few minutes walk from the Rdh Mdhava Temple in Mypur. The brand new rooms have been tailor made for teaching. We have a kitchen lab with 12 gas cooking stations in one room for our cooking classes says Nsiha Kavaca dsa. There is a lecture room, a lab for arcana and practice room for learning how to dress the deity expertly. Then there is the new library which already has an amazing collection of books in many languages and is expanding. The Mypur Academy, which is a co-operative effort between the Mypur Deity Department and ISKCON Deity Worship Ministry, was established with the help of many patrons and sponsors. His Holiness Jayapataka Swami was very generous in helping with the construction of our classroom says Nsiha Kavaca dsa. I also want to thank Bhakticru Mahrja and Rdhnatha Mahrja who have been very supportive patrons. Overall the support has been fabulous and we sincerely thank all those sponsors and patrons who have helped. Their support is now reaping great benefits.
jr s!
The teachers
Heading the teaching staff are Jananivsa dsa and Pakajghri dsa. They offer spiritual leadership to all students and teach the unit on Festivals. Nsiha Kavaca dsa the facilitator for the Temple Worship unit says, We have a dedicated teaching staff who are not only experts in their particular fields but embody the qualities and values we hope the students will imbibe. Our aim is that students and teachers work towards clear learning objectives using a variety of teaching methods. The carefully written curriculum covers a wide range of topics.
Top to botton: 1) Jayapatka Swami and Jaydvaita Swami cutting the ribbon at the opening of the Mypur Academy 2) Offering coconut lamps at the opening ceremony 3) Jananivsa dsa talks with Hari auri dsa, auri dsa and Sakaraa dsa during the opening ceremony 4) Jayapatka Swami and Jaydvaita Swami inspect the new Mypur Academy facility
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training
Who is the school for

The school is designed to provide detailed training for initiated devotees who wish to advance brahminical skills and pjr training. The school is open to men and women who feel that they would like to pursue a life as a pjr or extend their brahminical knowledge. As rla Prabhupda said, I have come to train a class of brahmins. The 3 month Diploma in Arcana aims to equip devotees with the knowledge, skills and values that are needed to worship the deity of Ka nicely and function as a brhmaa within Vaiava communities. The course runs from November to February annually.
The curriculum units

The Mypur Academy curriculum has been carefully designed to cover all aspects of deity worship and brahminical culture. The first year subjects include, Brahminical Culture and Ethics, Dressing the Deity, Cooking for the Deity, Saskras, Worshiping Tulas, Vaiava Festivals, Dress Making and Temple Worship. There is a high values content in all subjects, which imbibes in students a need to develop devotional understanding and qualities whilst
Above: Kurma Caitanya dsa demonstrates turban making as Jananivsa dsa looks on
cultivating knowledge and skills. We have already begun expanding the current units and adding more courses in all areas of brahminical pursuits, says Nsiha Kavaca dsa, so students can return to expand their knowledge in all the brahminical arts. We will also be running short courses during the Gaura Prim Festival and courses in other languages, such as Bengali, during the year.
We hope that temples from all over the world will send devotees for this training opportunity, says Jananivsa dsa. The Academy intends on expanding current units and adding new subjects in future years. Courses will also run throughout the year in different languages such as Bengali and Russian. The curriculum has been designed to accommodate students who wish to return for more in-depth study of topics and teacher training options, explains Nsiha Kavaca dsa, We need the support of temples all over the world. Simply send devotees for 3 short months and they will return surcharged. The training is systematic, academic and devotional. The place is the beautiful Mypur Candradaya Mandira and the results are already proven. Devotees who have attended the Mypur Academy are especially thankful to Jananivsa dsa who carries the vision to fulfil the instructions he received from rla Prabhupda over 35 years ago, To train up pjrs.
The future
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Student profiles
Rmacandra Kavirja dsa
(Alachua, Florida USA): I came to Mypur to become a temple pjr but I did know that there was a course that actually taught that. I was excited to hear of the Mypur Academy and enrolled immediately. Jananivsa and Pakajghri prabhus were extremely merciful in encouraging me to take the course. (Mypur, India):
Caitanya Cintmai dev ds
My mother told me of the course some time ago and I really wanted to do it. I have really enjoyed the course and I have begun to practically apply skills I have learnt at home.
Above: Rmacandra Kavirja during cooking class
Rsar Priya ds
(Mypur, India): I have always wanted to be a pjr, but I did know how that was possible. Then I heard about this course the day it was due to start and I told my mother that I had to do it. I am so glad that I did enrol, as the course has been wonderful. I have even learnt how to cook and my mother really loves that.
Above: Caitanya Cintmai cooking
Above: Rsar Priya looks on as beads are sewn on to a deity dress
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training
Anurdh Keav dev ds
(Atlanta, USA): Every tiny bit, every moment is a lot of fun, from staying late to finishing sewing to hearing the wonderful realizations of Pakajghri and Jananivsa prabhus. In this course you not only learn so many wonderful things but also get so much opportunity to do sev in Mypur dhma. I am fortunate to be here learning how to serve Ka under the guidance of all the wonderful Mypur vss.
Rucira Rudanti ds
(Ghana, West Africa): I particularly enjoyed the deity worship course. It has given me the opportunity to learn and upgrade my skills and knowledge of the deity worship process. I am hoping this will help with my pj standard back at our temple back in Accra.
Above: Anurdh Keav participating in the Cooking for
the Deity course
Kavi-karapra dsa
(Lagos, Nigeria): Wonderful! How wonderful the Mypur Academy is cannot be expressed in words. You just have to come and experience it for yourself. Allowing devotees to learn from the most advanced and experienced pjrs in ISKCON. It is also wonderful as I am now fulfilling the order of my spiritual master to learn pj.
Above: Rucira Rudanti practices making a turban
Above: Kavi-karapra learns the art of making turbans
To find out more about the Mypur Academy...
Email: Mayapuracademy@pamho.net Website: www.Mayapuracademy.org

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WELCOME
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testemonial
Inconceivable experiences:
A testimonial of Mypur Academy
inconceivable: not conceivable: as a: impossible to comprehend b: unbelievable
s the evening sets in Mayapur, I take in the sights and sounds of the holy dhma. The buzz of pilgrims, the hustle of various brahmacrs doing their service, the sweetness of the holy name wafting from the temple room, the cool evening air - every object and every moment in Mayapur has that tinge of mercy and sweetness that is almost tangible. I walk into the temple room, offer obeisances, take darana of Their sweet personalities and sit down next to a pillar where I can gaze at them to my hearts content. Taking out my notebook and pencil, I start noting down the principles and elements of art that I can see in their beautiful dressing. The way Mdhavas sash emphasizes the charming curve of his hip, the way Rdhrs exquisite gop dots emphasizes her lotus eyes, the way Mdhavas swinging garland combined with their glowing transcendence makes it appear like they have been caught in the middle of their dancing and will resume any minute - all the tiny details that Krma Caitanya prabhu talked about in class
that morning were jumping out at me. Is there any school, any college that can assign a better homework than gazing at Rdh-Mdhava and trying to classify their indescribable beauty? But, but, but I am just trying to search for my calf! Mother Jail!! said Subala. No, No go away from here You and that Ka are always up to no good! With a glow in his eyes, Jananivsa prabhu narrated the pastime of Gopam to all of us sitting mesmerized. His animated demeanor, the extra zing in his voicewe all delighted in getting a glimpse of the spiritual world through him. As I sat absorbed in the pastime, I wondered is there anyone more fortunate than us right then listening to Kas sweet pastimes from one of his most dear servants? I do not know if the above two instances adeptly capture my experience. They are among a thousand memories that I have of Mypur and the Academy. Cooking at the gurukula, learning to
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The The ISKCON ISKCON Deity Deity Worship Worship Journal Journal
make tulas garlands for Jaganntha at the Jaganntha Mandira, decorating a makeshift bed for r r Paca-tattva, all the pastimes we heard from Pakajghri prabhu and Jananivsa prabhu and the list can go on! The organizers of Mayapur Academy probably do not realize how invaluable and priceless the service they are rendering is. Can you beat living in the dhma aka the spiritual world, associating with the sweetest devotees of Mahprabhu 24/7, and learning personally from some of his very own dear servants the best way to serve Ka? sdh u-sag a, sdh u-sag asa rva-str e kaya lava-mtr a sdh u-sag e sarva-siddhi haya The verdict of all revealed scriptures is that by even a moments association with a pure devotee, one can attain all success.
[Caitanya-caritmta, Madh ya-ll, 22.54]
A moments association? We had quite a blissful three months of association. By such valuable association we got a sense of how personal deity worship is. In every aspect of the topics that we covered, we saw how Ka is a person from the dos and donts of treating Kas paraphernalia (expansion of Balarmaj) to waking up the Lord and performing an rati. To me, it was not a course. The verses, mantras and procedures were more of a side small thing that we learnt. But that which I am going to cherish for eternity is the attitude, values and actions of a pjr i.e. a brhmaa that I learnt or rather experienced. The mercy, experience, and association I got? Inconceivable. o
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News
r r Rdh -P arisv ara were installed in Paris
PARIS
new
TEMPLE
on August 9, 1973. The installation began with rla Prabhupda looking on from his vyssana, giving directions. As the installation progressed rla Prabhupda bathed the deities, taking the substances in his own hands and smearing them over the lotus like face of rmat Rdhr. After the deities were installed, rla Prabhupda offered the rati. Later in his room, rla Prabhupda sat back in his chair and said that the deities will be known as Rdh-Parisvara. He said that in India people look to England for education and to Paris for sense gratification. He began to laugh and said that Ka has come to Paris in order to get some gops, some French girls, because the faces of the women in Paris are considered the most beautiful. Rdhr is so beautiful, Prabhupda said, Just like a Paris girl. And Ka has come here to find out this most beautiful of all the gops. So He is Parisvara. Since then Rdh-Parisvara have had a variety of homes in Paris.
Above: rla Prabhupda in Paris with devotees Right: rla Prabhupda worshiping r r Rdh-Parisvara Facing page: The new temple
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On August 1st, 2009, r r Rdh Parisvara, r r Gaura Niti, r r Jaganntha, Baladeva and Subhadr Maharani were moved from Noisyle-Grand to their new home in Sarcelles, which is owned by ISKCON. In his report on the relocation, Hdaya Caitanya dsa thanked the members of the Renouveau du Yatra Francais, especially ivarma Swami, for making the relocation possible. The devotees, headed by temple president Niti Gaurasundara prabhu, and Pitavasa prabhu, worked hard for many days preparing the deity kitchen, altar and the rooms where
the deities dresses and jewellery are stored, to make them ready for the arrival of Rdh Parisvara. Early in the morning on the day of the relocation heavy rain fell, cleansing the streets of Paris. When rla Prabhupda, Gaura-Niti and Jaganntha, Baladeva and Subhadr were ready to leave the house at 6.00 am only a few drops of light rain were falling. An auspicious beginning. In a second trip Rdh Parisvara were brought to Their new home. The deities were situated on the altar and dressed in time for the lunch offering. o
r r Rdh arisv P ara ki jaya!
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Harideities
Many devotees are mystified by the amazing form of Hari-Hara. In the following interview with Pakajghri prabhu, the truth about Hari-Hara is revealed.
Who is Hari-Hara? Lord Ka manifested Himself in the form of Hari-Hara to show how dear Lord iva is to Him. He appears as half Ka, or Hari (black side), and half iva, or Hara (white side). In Nrada Pura it is stated, Then Ka split Himself into two. The left half was Mahdeva and the right half was the Lord of the cowherd lasses. Also in the Navadvpa-dhma-mhtmya, it is said by Lord Ntynanda In Hari-Hara Ketra, a beautiful deity will be discovered there in the future amidst a lovely forest. Please tell us some of the history of the Hari-Hara deity. Mahrja Kacandra established the temple r Hari-Hara in 1776. He was a Vaiava king and he installed this particular deity of half Viu, half iva in order to resolve a conflict between the ktas and the Vaiavas. I read in one history book that this fact is inscribed at the bottom of the deity, but I never saw the inscription. I heard some thieves stole the deity? Yes, the deity was stolen from the temple on the 5th of June 1997. The same day the local people reported to the police. The next day, a fox came to some children who were playing near the temple. Usually foxes never show themselves at daytime. Yet this fox kept coming to the children, walking away, and then coming back to them. Finally, they decided to follow the fox and were led to a jute field, and there the Lord was!
Half Ka
-Hara Form of the Lord

And how did r Hari-Hara end up in prison? Upon discovering the deity, the local people informed the police who took Him to the police station because now He is a stolen property. During the investigations, they discovered that the deity is made of a very valuable stone (the kind used for testing gold) and it is extremely heavy (it is hard to lift that deity, although He is quite small). The policemen said, You cannot take this deity back to the temple because the temple is run-down, and in the middle of nowhere, without security. For the next few days the villagers kept coming along to do krtana around the police station proclaiming that they wanted the deity back. Yet the policemen were not giving Him back. They would release Him only upon getting permission from the sub-divisional judicial magistrate. Did you have darana of r Hari-Hara at the police station? Yes, once in 1997 and once in 1998. When I went in 1997, the deity was sitting in a wooden chair behind the door at the police stations godownalong with other stolen property and piles of files. The room was dirty and Hari-Hara was covered with dust. He had an I.D. tag tied around His upraised forefinger, which usually holds His cakra. We were told that an old lady is coming every morning to offer simple pj. Well, we were happy to see Him, but not in that condition.
Half iva
deities
In 1998, we went together with Mahnidhi Mahrja, Subhaga Mahrja and other devotees to see Him again at the police station. This time Lord Hari-Hara was sitting on a chair in the District Commissioners office, next to the cells where they keep local criminals. The policemen allowed us to worship the deity. We offered some sweets, performed rati with incense and flowers. During the rati, the devotees split in two groups: half of us stood on Lord ivas side, reciting nice prayers for Lord iva, and the other half stood on Lord Vius side singing the Purua-skta. We were chanting, at the same
timeit was quite moving. Then we distributed prasdam to the policemen and also to the prisoners who were demanding, sticking their hands out through the bars. Seems that the policemen were quite favorable towards the ISKCON devotees. Yes, somehow the policemen did not mind our pj and chanting. They told us that we ISKCON devotees should do something to take Hari-Hara back. They did not like it that He was in the police station. But how is it that the deity stayed in the police for three and a half years? The problem was that this temple is the property of the descendants of King Kacandra. It is managed by a local committee headed by Mr. Bipin Bishwash. Although he is the superintendent, he has to obey the law. In such cases one should go through the lawyer appointed by the family dynasty of Mahrja Kacandra. Indeed, the family lawyer was insisting that only he could handle the case, but for some reason, he would never show up for the hearings at the court. And
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this dragged for years. We were asking Mr. Bishwas, sihsana and also for some weapons (cakra, Why is the lawyer not coming? Probably he want- etc.). ed money but was ashamed to ask for it. Mr. Bishwas said he would try to change the lawyer and complete the case. The Lord arranged it in such a way. I heard that you wanted to take the deity and worship Him at ISKCON Mypur. We were quite concerned to see the Lord imprisoned and were thinking of different solutions. We asked the local people to arrange nice security gates around the temple, which were sponsored by The Bhaktivedanta Charity Trust. While that was being constructed, I suggested that we bring the deity to ISKCON Mypur to worship Him, and in the meantime we could make another replica from clay for Him, but my authorities said, No, HariHara Ketra is His place and He should be back in a month or so. Fortunately, this story has a happy ending? Would you tell us more about Hari-Hara Ketra? Yes. Around the 25th of January 2001, Mr. Bishwas How to reach the temple there, and what time is called us and said, Hari-Hara is back! and he asked good for darana? us if we could perform the abhieka for the propitiaHari-Hara Ketra is situated in Godrumadvpa. tion of the deity. From Mypur you should go through mghta. By providence, that very same day we had already You can have darana during the day; there are no arranged to take a group of devotees from London regular times. If the temple is closed, you can ask on parikramto Nsihapall and Hari-Hara the local villagers for the pjr. Ketra. So we took some big pots of Ganges water with us and Bipin Bishwas kindly arranged to let us It is said in Navadvpa-dhma-mhtmya that bathe the deity. Everyone took it as a rare bestowal Hari-Hara Ketra is non-different from Gay. You can go there and offer pia (a special offering of mercy and a highlight of the parikram. of food to departed ancestors). Not many people About a week later, we went back and we were al- know this. As in Gay, there is also a large footlowed to perform the mah-abhieka. It was a big fes- print of Lord Gaddhara (Viu) on stone inside tival for welcoming Hari-Hara back; everyone came the temple. It is also called Mah Prayga. On one and everyone had the chance to bathe the Lord. We side of the Alakanand river is Mah Prayga, and on the other is Mah Vras, which is even distributed prasdam to about 3,000 people. more potent than the well-known Vras. Amazing! Now r Hari-Hara is back, repainted and taken care of; the temple has security gates. Is there ak ajg hri prabhu is a disciple of rla anything else to be done? Prabhupdaand for the last 25 years has been to r r Rdh-Mdha va and Now there has to be made new deities of Lakm serving as p jr r r Prahlda Nsihadeva at r Candrodaya and Prvat who stand on each side. The devotees r Dhma. o from London donated money for a carved wooden Mandira in Mypu
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memories
n March 24, 2004, rmn Goloka prabhu, the head pjr of the German Rdh-Madanamohana temple, left his body after a car accident. He proceeded to a new life in the auspicious service at the lotus feet of r r Rdh and Ka.
Goloka prabhu was an example of steadiness and punctuality. His standard service schedule covered 10 hours daily, without fail or complaint. Indeed, he often worked 14 hours or more if necessary. He would always be friendly and balanced, expressing his eagerness to serve and to do whatever would Goloka prabhu, a disciple of His Holiness Bhakti- be needed to satisfy Their Lordships. bhaa Mahrja, together with his dedicated wife, rmat Majull ds, served r r Rdh- In spite of severe pain and stiffness in his legs, Madana-mohana in an exemplary way for many Goloka prabhu would each day rise at 2 am, chant years. his rounds and then start his long service day. He was always there for the devotees, friendly, apor r Rdh-Madana-mohana are the principal litical, and a loving distributor of r r RdhRdh Krishna deities for Germany, Switzerland Madana-mohanas mah-prasda. Goloka prabhu and Austria. Attracted by Their incomparable was an example and inspiration for all devotees beauty and sweetness, many other devotees from that were living with him. neighboring countries regularly visit Them. On March 24, 2004 while on his way back to the This supreme attraction of Their Lordships is temple, Goloka was driving around a slight left to the credit of Goloka and Manjulalis selfless hand bend. Suddenly another car appeared before and dedicated service. Goloka prabhu would in- him on the wrong side of the road. It was trying cessantly act and meditate with the one aim: to to overtake four cars on the curve. Goloka prabhu please r r Rdh-Madana-mohana. had no chance of avoiding the collision. It is said in the scriptures that a place where 12 lagrma-ils are worshipped daily is purified to a radius of 50 kilometers. Goloka prabhu died about 10 km away from Goloka-dhma where with utmost care and devotion he personally worshipped 18 lagrma-ils on the altar. He would daily offer Them abhieka and a fire yaja. Goloka prabhu was listening to a lecture by rla Prabhupda whilst he was driving.
Goloka prabhu O
The passing of His Grace
Left: Goloka prabhu with Kurma prabhu Right: r r Rdh-Madana-mohana, Germany 42
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Gaura-iromai dsa, a good friend of Goloka dsa, described the funeral preparations. We bathed the body with waters from all holy rivers. Then we dressed him in a new silk dhoti and cdar that he had just received from a friend coming from Mypur. We applied tilaka on all places with the required mantras, and recited the Garua Pura. We performed a Vaiava homa, installing a small copper yantra of r Sudarana cakra. We decorated him with his bead bag, the Sudarana yantra, flowers offered to r r Rdh-Madana-mohana, and other items, and we put some holy water, morsels of mah-prasda and a Tulas leaf in his mouth. Then we circumambulated him seven times, praying for his safe journey back to Ka, and also for forgiveness of our offenses against him. Then we bowed down chanting vch-kalpa prayers and finally we put him into the coffin that would take him to the crematorium. It was the personal desire of rmn Goloka prabhu for his ashes to be poured into the holy Gag. His mother, Ntynanda-priya ds, a dedicated Vaiavi, and disciple of acnandana Mahrja, and Golokas wife Majull ds fulfilled his wishes by taking his ashes to the Gag in India and offering him the last rites there. o
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Gifts for the Lord

The following is an excerpt from a lecture given by
We hear
about Kas generosity, His accessibility, His amazing opulence kas tu bhagavn svayam. We also hear how often we do not have the desire to hear about the Supreme Personality of Godhead, di-purua, param vara. This is the nature of material consciousness, material existence. We are always excited when we hear about birthdays and especially about our own birthday because we think about the gifts people might bring to us. When we think of the greatest birthday, we think of Kas birthday. If you honor etiquette you will try to be present as much as possible during the birthday of a person you care about. Maybe you will bring a present. So today we want to give Ka a present. But how do we give a present to someone who has everything? Ka is tmrma. He does not need anything. As we go on and on in devotional service, one of the things we find out is that the things that we do for Ka are really for ourselves. We feed Ka, we dress Him, but does He need us to sing for Him, to pray to Him, to look upon Him? Not really. We are the ones who need that. By doing these things with care, attention and affection, we begin to develop love. Service is very powerful. When we serve another, a natural attachment develops. A connection begins to happen. And so, as we serve and try to do it more carefully, much of our consciousness and existence go in that direction, and because Kas reciprocation is based on our approaching Him, we experience more Ka. These holidays, birthdays, disappearance days, and other types of anniversaries are very special times. It is just like the time some commodity is put on sale. Normally it is quite expensive, but while on sale it is being made more accessible by a lower price. Price is there, but it is a little cheaper. This is a very auspicious time for making leaps in our advancement; to give more attention to hearing, reading and
HH Bhakti Trtha Swm

at the Summer Camp in Pula, Croatia, on Janmam ugust (A 23), 2000.
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reflecting. But most importantly, attention should he has given you your fathers, your uncles, your be given to our lives; this day should be like a new aunties. You are blessed; he has given you this international society. And we are all blessed; he has chapter in them. given us Ka and His divine consort. Some of you sometimes lament that you did not meet rla Today and tomorrow are very Prabhupda. But some of you may be more a part special times. It is the appear- of rla Prabhupdas mission than some of us who did meet him. When Ka appears, things ance of Ka, and it is no acci- happen before Him, things happen with Him and dent that our rla Prabhupda some things happen after to bring closure to that particular pastime. Likewise, some of you have appeared at a similar time. He just as an important, or a more important, responsibility to carry out your particular mission as one is Kas special agent. who comes after Prabhupda. We all have a treThe devotee of the Lord does not come to per- mendous calling of responsibility. form but to give mercy, to benedict and to reclaim. When Ka comes, He does not come to perform. We all have a wonderful opHe is engaged in the most festive activities in Vraportunity while in the mateja. He is coming for the love of His devotees. So when He comes, He never comes alone.
rial body, and in the material world, to be able to access a part of the spiritual world.
Three important things have been made available for us: the nitya-siddhas, great cryas such as rla Prabhupda, rla Bhaktisiddhnta, rla Bhaktivinoda etc.; Tulas dev, a pure devotee who is always in our presence; and the arc-vigraha. And, after Prabhupda left, we can say the fourth is the mrti of rla Prabhupda.
One of our Godsisters, Malat ds, left the Society sometime back. After Prabhupda had left, some of his close associates blooped or left. Then one day she came to New Vndvana. She had heard there was a clinic there and was coming mainly for free medical care. And so, when she walked into the templeand she had been gone for ten, twelve yearsshe had no idea that Prabhupdas mrti was now in the temples. When she was around there was no mrti, only a picture, and when rla Prabhupda came he would sit on the vyssana. So she came into the temple, saw the mrti, and literally became transformed. Most of you did not have a chance to meet rla She looked at the mrti and distinctly heard him Prabhupda. You have read his books. You are speak to her: Yes, now you have come. Stay here. blessed; he is your grandfather. You are blessed; Come back. Be with me.
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This is not just a statue any more than the deity is a statue! This is a very powerful manifestation of Kas mercy that is always available for us. Ka is playing on His lovely flute right there on the altar, Rdh-Kujabihr. The deity is so important. munity, even more than most services, and these are the cooking and the pjr departments. The mentality of the cook affects the general environment. When we have people who are not cooking in the mood of doing it for the deity and devotees, there will be general stagnation, more quarrels and in-house fighting, etc. We should remind ourselves this is the Lord who has come in the arc-vigraha form so that we can learn personalism and reciprocity to understand that as we give, we can receive. We can understand there is a personal activity and exchange that we could be able to participate in.
Many of you have altars in your homes and you have deities. Dont make the deity a statue; dont make the deity a doll; dont make the deity a burHe also warned us that by concoction, misuse, den! Let it remind us that Ka has appeared in abuse (these are my own words) or minimization our own home. And now that Ka has appeared of the deity, we can bring great disaster and prob- in our home, the things that go on in our house lems to the Society. When Prabhupda would must be of such a nature that they are honorable come to the temples; as he came to greet the de- and offerable to Ka. If we remind ourselves ity he would pray, begging Him to forgive all the that now Ka is in our home, we will want a offenses, insensibility and impersonalism that we certain kind of conversation, we will want to eat were presenting. Prabhupda had invited the deity in a certain way, to mate in a certain way we to be amongst us so we could be able to focus more will want to engage in certain things that we can and centre our lives around the Lord, because this directly be able to offer to Ka. is the consciousness of Vndvana. Everything is centered around the Lord. When there is strong devotion and deity consciousness in a healthy sense, there will naturally be strong sdhu-saga, strong remembrance of what we are trying to become and we will move faster and faster towards those goals. When we treat the deity like a burdenwhen we are just struggling to do the offering, the dressing and nobody wants to do the servicethe temple will experience gradual deterioration. Sometimes, by improper service to the deity we lose our temples. Sometimes our temples catch on fire, get robbed or attacked. Sometimes we are not able to pay the mortgages. Many times when these things happen, if we study it closely, we will particularly see that people who were touching the deity or doing the deity service were not following the principles. Two services act as amplifiers in the devotee com-
rla Prabhupda particularly warned us that we cannot be disturbed by outside attacks, but by inside confusion we can stagnate and hurt the movement.
Think of what we can offer as a gift to Ka. We know our weaknesses and therefore the best thing we can offer to Ka is ourselves.
The best thing we can offer is a vow. We all have some improper habits, different things, which vary for each person. We know that there are some areas in which we are slacking. So what better time, when things are a bit cheaper, to make a prayer, to make an offering to our Lord? And it will be heard! However, we must be careful not to offer Ka something and then try to take it back. If you offer someone something and later you say, No, no, no; I think I want it back, it would be considered improper etiquette. The greater the person is, the more you must be careful about what you offer.
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So we make these leaps ahead in our spiritual life by applying a little pressure. We should never get too comfortable. There should always be a pushing, because when we are feeling too comfortable, we are no longer protecting ourselves from my. My is running, grabbing and pulling us. Therefore, we must be constantly advancing in order to avoid my grabbing us. As we go on and on in our devotion, we need deeper prayers, a deeper following of the principles to keep moving ahead. Think about the gift we can offer to the Lord, and we should keep reminding ourselves that Ka, the same Ka in Vndvana, has appeared before us. Many years ago I was constantly trying to become more serious. I used to write a diary to Prabhupda every day and make some prayers as a way to have to come before my guru to give a report, and in this way look closer at what I did, at what I didnt do, etc. I would write something to the Lord to be more conscious of what I said, to be more mindful in each moment. The more we are more mindful, the more we become Ka conscious. Ka conscious is being more conscious of Ka, in all things, at all times. One time I was thinking more and more how I could do this and then I had a dream. Prabhupda told me, So, get a certain kind of deity of Rdh and Ka and worship Them. And so I started worshiping the deity, and seeing some growth and some internal feeling based on trying to focus more on the deity. On some projects (I had in other places) I would personally do the mag ala-r ati offering every morning. I wanted the devotees to see guru is the servant of deity; you honor guru because he honors his guru; because guru is honoring the deity. It is not about hero worship. Its about the idea that guru is a servant and therefore he is to enthuse you in your service, especially in relation to his guru and Ka.
Please, we should not think these things happen only in history. As we look closer and closer at our lives we will become more like the residents in the book, and then the things we read about begin to happen in our lives. And if they are not happening we have to look closer to see where we are cheating, where we are slowing down, what Ka wants to give us. So on this wonderful day let us think in that sense about a gift. Let us think about a gift we can share with the Lord. o
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Bhaktivedanta
Manor
S
ituated in the parish of Aldenham in Hertfordshire, England, the estate of Bhaktivednta Manor is ISKCONs largest property in the UK, and one of the most frequently visited Rdh Ka temples in Europe. The Manor is surrounded by 70 acres of landscaped grounds, consisting of lawns, flower gardens, a childrens playground, and an artificial lake that attracts many waterfowl.
Temple profile
In 1973 the estate, which at that time included 17 acres of land, was owned by St. Bartholomews
Above: ri ri Rdh-Gokulananda Below: Bhaktivednta Manor Far right: George Harrison with rla Prabhupda
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Nursing College who placed the property on the market. It was sold to George Harrison of the Beatles. Harrison bought the property not for his private use but as a gift to the International Society for Ka Consciousness (ISKCON). Piggots Manor was renamed Bhaktivednta Manor after the Societys founder, A.C. Bhaktivednta Swami Prabhupda. Harrison had a close relationship with rla Prabhupda and met with him on a number of occasions.
ples. Amazingly they soon gained the attention of one of the Beatles, George Harrison, who had encountered the Hare Ka devotees in America. In an incredible chain of events, no doubt guided by Ka, Harrison and the devotees, along with John Lennon and Paul McCartney, also of music group the Beatles, recorded a single of the Mah mantra which got them onto a famous English television show, Top of the Pops. Funds from sales of the record enabled the devotees to rent a building in Bury Place, near the British Museum, Harrison is quoted as saying he envisaged the Man- and convert it into a temple. As the devotee comor would be showplace for Ka Consciousness munity grew larger it became obvious that a new and A place where people could get a taste of the building was required. splendour of devotional service to the Supreme Lord. When Bhaktivednta Manor was donated, By 1972, ISKCON was growing very rapidly around rla Prabhupda said of George, Because he has the world. Realising the London temple at Bury given shelter to Ka by providing this temple, Place was much too small, George Harrison asked Ka will surely provide shelter for him. Dhanajaya dsa, to locate a large property not too far from London. Several properties were inThe first members of ISKCON to enter Britain vestigated, but finally they settled on the building arrived in 1969. Not having any financial support we know today as Bhaktivednta Manor. o made life a struggle for the three American cou-
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Recipe
Manor
Milk-sweets
Milk
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Corner
Making Milk-sweets at the Manor

Devotee Profile:
Kulgan dev ds
Originally from Poland, Kulgan dev ds joined ISKCON in 1972 at Bury Place,
London. She served r r Rdh-Londonvara at Their temple in Soho Street, London for many years. Mother Kulgan (as she is affectionately known) also spent three years, from 1989 to 1991, in New Vndvana, West Virginia, where she learned the art of making milk sweets. Apparently Rdhnatha Mahrja developed the particular milk sweet style she uses. Since then she has developed her own unique technique of making the sweets that have become renowned throughout our worldwide society. Currently she serves r r Rdh-Gokulnanda at Bhaktivednta Manor.
Recipe Intro
Bhaktivednta Manor milk sweets are well known throughout ISCKON. This is largely due to the devotion and skill of Mother Kulgan. The sweets at Bhaktivednta Manor are made from fresh cows milk from the Manors gol. One of the reasons for this is burfi especially depends a lot on the quality of the milk. Milk directly from the cow has many wonderful qualities however milk bought from shops is quite processed and the result is that the sweets made from such milk are not as good. Lack of creaminess, poor texture and even the quality of the taste is minimized. Having said that, in the absence of raw cows milk fresh cream may be added to pasteurized milk to give a similar result.
Sandea
is made fresh everyday at the Manor. To make good curd use lemon juice and yogurt. The curd shouldnt be too dry it needs to be slightly moist. At Bhaktivednta Manor a food processor used for the next part of the process. Place the curd pieces into a food processor and blend until smooth. Transfer smooth paneer into a bowl. Return 3 measuring cups of smooth curd back to the food processor. To this, add 1 cup of sugar and blend until completely smooth. Take this mixture, place into a stainless steel pan and stir over a low flame until mixture rolls away from the sides of the pot. Flavorings may be added at this stage to the final sandea only use natural flavoring i.e. Real vanilla, saffron, carob powder, orange peel, lemon peel etc. If you would like to make Royal Sandea which rla Prabhupda liked very much then at this stage add cup of khoya to 3 cups of curd. Remove cooked sandea from the flame and place into a bowl. Now shape the sandea using wooden molds. At this stage, sweets may also be painted using permitted colors (free of all animal products). These permitted colors may be used for decoration purpose only. o
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2010 Issue No. 4
SAMS
(
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he living entities appearance in this material world is fraught with struggle and difficulty. This is why the material world is described in Bhagavad-gt as dukhlayam avatam, a temporary place that is full of misery. The living entity struggles in the different species of life gradually advancing to the human form. Thus there is a natural process of elevation of consciousness. This does not stop in the human being. In the human species there are 400,000 different types. Only a fraction of these are considered by Vedic estimation to be civilized. One difference between civilized and uncivilized society is the ability to understand the need for purification. This allows human beings the ability to regulate their activities. Such regulation will lead to purification and progressive advancement toward a higher purpose in life. rla Prabhupda has explained many times that without such discrimination the human being will simply eat, sleep, mate and defend just like the lower species.
...and their need in society!

this importance given, such saskras are considered secondary for two reasons. First of all, they are generally not performed upon the Lord or upon oneself, but upon family members. Secondly, they are not eternal. They are discarded upon passing from the material body or from society. However in the r Ka-janma-tithividhi, rla Rpa Goswm includes the saskras up to the upanayana that can be performed for Ka. In Mypur Candradaya Mandira these saskras are observed on r Janmam, so it is a part of the deity worship. One may question the need to perform saskras at all. They are important though, as they sanctify and purify the body and mind for the primary activities of devotional service. Although there is no qualification for taking to devotional service other than faith, one who has undergone the various saskras will have an advantage in the execution of sdhana-bhakti. To this end rla Prabhupda has noted in the purport to the rmad-Bhgavatam 1.12.13,
When Lord Caitanya Mahprabhu appeared He desired the welfare of all living beings. He gave this ultimate welfare in the form of the chanting of the holy names of r Ka.
In addition, to further assist human society, he instructed His immediate followers the six Gosvms, to write literature that would help to elevate the consciousness of humanity at large. To this goal, Santana Gosvm and Gopla Bhaa Gosvm produced the Hari-bhakti-vilsa. Gopla Bhaa Gosvm also wrote the Satkriy-sra-dpik. This Sat-kriy-sra-dpik contains the details of performing saskras. These Vedic saskras are for the sanctification of the living being through the different stages of life. According to scriptures, anyone who is born and anyone who desires to be civilized should execute these saskras. Yet even with
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SKARAS
There is a need for a good and intelligent class of brhmaas who are expert in performing the purificatory processes prescribed in the system of varrama-dharma. Unless such purificatory processes are performed, there is no possibility of good population. One purpose of these saskras is to assist in producing healthy, intelligent, and mentally stable children who will achieve the shelter of the Supreme Personality of Godhead and execute devotional service to Him. Additionally, they assist the husband and wife in avoiding falling prey to unwanted desires and thus execute their spiritual duties in married life more peacefully. Generally speaking these saskras are aimed at the establishment of a comfortable material life with resultant karmic benefits for material enjoyment. For this reason acknowledgement and worship of the demigods is given. However, rla Gopla Bhaa Gosvm has compiled the Satkriy-sra-dpik with the Vaiavas in mind. He has understood that the majority of devotees will be in the household rama and will need to execute purificatory activities. Therefore on the strength of the Padma Pura, he has adjusted the saskras to worship Lord Viu, His expansions, and His associates instead of demigods and ancestors. Thus the performance of such activities can and does tie in directly with the development of devotional service to Lord Ka. In household life there are many activities that can sidetrack ones single-minded devotion to the Lord. This is a known factor of household life but performance of saskras offers a safer option than false or premature renunciation and the havoc such renunciation
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Caturtma dsa
The following is a list of the saskr as that can be observed in ones life:
Garbhdhna conception Pusa vanainviting a son Smanton nayanaparting the wifes hair Soyant-h omasafe delivery of child Jta -karmabirth ceremony Nik rmaa childs first outing Nma -karaa naming the child Anna-prana giving first grains Kara-vedhapiercing the ears Ca-karaa the hair cutting ceremony Vidyr ambhaentering school UpanayanaGyatr initiation Samv artanagraduation Vivha marriage Antyei funeral rites
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Samskaras
brings on society. Therefore it is natural to observe certain landmarks in the progressive growth and development of a child and the family surrounding the child. If we then add to these activities a Ka conscious focus, then the result is beneficial for all participants. We can see how many of these different saskras are already observed by society but with no process of purification taking place and no offering of prayers or sacrifices for the Lords pleasure. Garbhdhna is the first saskra. So many children take birth but Vedic culture teaches that the mentality of the parents even at the time of conception is crucial to the childs development. It is commonly understood that how a child is raised and what type of environment the child is surrounded with will affect his mental and psychological development. As the child grows, there is natural development and need for solid foods. As this will be the source of strength and substances to aid in the childs growth, it is a very important saskra. It is called anna-prana. Bhagavad-gt teaches that all food should be offered as sacrifice unto Viu. Indeed, a Vaiava will not eat food that has not been offered to Lord Ka. Therefore to establish at the time the first grains are offered to the child such a foundation will secure a life purified by prasdam, the Lords mercy. rla Prabhupda has noted that rice and dl offered to the Lord do not remain the same rice and dl, but become the mercy of the Lord and elevate those who partake of them. Otherwise, one is entangled in sinful reaction when taking ones daily food. It has become a very common thing nowadays for young and old men to have their ears pierced. It is seen as acceptable in many different sections of society and a wide variety of persons now commonly have this done. This also has its roots in the Vedic saskras. At the end of the performance of anna-prana one may also perform kara-vedha or piercing of the ears. Thus, having ones ears pierced, becomes an action connected with the Supreme Lord and the process of purification, not just another bodily decoration. The final saskra performed in this life is called antyei, the funeral rites. As we in ISKCON now witness the natural aging of so many of our senior members, this will have more impact on our life. It is a very important saskra as it assists the soul in its onward journey back to the spiritual realm. Properly purifying the body, dressing the body, placement
(
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Vedic culture teaches that even the point of conception affects the childs development. Therefore the act of conception is a ceremony that is planned, celebrated, and glorified.
The proper attitude, surroundings, and purification are considered by the parents. This is a very important factor in eliminating vara-sakara or unwanted population. The children produced from such garbhdhna union are not only wanted but their future benefit is planned from their very beginning. Another example is nma-karaa, giving the child a name. Instead of just randomly picking a name that has very little meaning, nma-karaa is done according to specific influences connected to the childs birth. The name may be picked according to the presiding deity of the constellation the child was born under. The name may also be chosen according to the presiding deity of the month the child was born. The name may also be chosen according to the nakatra, the division of the day the child is born in. Many Vaiavas will pick a name according to the family Deity or presiding Deity where the child is born, or according to a particular form of the Lord that is dear to them. Ultimately, the idea is to choose a name that will allow the child and family members to hear the sounds of Kas names and pastimes.
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of sacred articles on the body and performance of ceremonial functions are ways to assist our Godbrothers and Godsisters as they return back to the abode of the Supreme Lord r Ka. The way to properly perform this saskra is currently one of the least understood of the saskras. Yet we have a great need to learn it as we all approach old age. These are just a few of the listed saskras that can be observed. Here in the West we have the
these saskras are by no means the be all and end all of this process, they do allow otherwise common activities of our household life to become wonderful occasions for the glorification of Ka and His devotees. I would like to acknowledge the work of the following devotees that have been used as reference material for this article: H.H. Bhnu Swami, H.H. Bhaktividy Pra Swami, H.G. Gaura Keava dsa, and H.G. Ka Svarpa dsa. It is with
unique circumstance of living a culture within a gratitude and appreciation that I thank these culture as we practice Ka consciousness out- devotees for their efforts to make this information side of India. As we live with the ever-present available to the devotees of ISKCON. o forces of western culture, which is not focused on service to Ka, it is therefore essential to have activities that can transform the basic functions of living in this world into a spiritual activity that will help us remember Ka. Thus we progress back home, back to Godhead in this life. While
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philosophy
OF IDOLS AND DEITIES:

Coming to Grips with a Misunderstood Form of Worship
By Satyarja dsa and Vnd dev ds alk into any Hare Ka temple, and you will invariably see a deity of Ka, a visible statuelike form that for most people is clearly a graven image. The deity is a form of God made of material elements, of stone, marble, or metal. For most Westerners, this is both disturbing and sublime. It is disturbing because we know that God is not a material object; He is more than a mere statue. This is simple logic and clearly delineated in the religious scriptures, which tell us not to worship such images. And yet those who see the deity generally find the beauty of His form, the elegance of His dress, and the enthusiasm with which He is worshiped as fundamentally alluring; it is sublime in the most direct sense of the word. Just what does deity worship mean? In what sense can this visible form be God? Why would rational people worship a material object as if it were divine? And where does this form of worship originate? These are the questions we will address in this article.
In the form of multifarious avatras (literally, descents) He appears in the world of three dimensions, and the Vedic scriptures give much information about such appearances. Still another form of Gods immanence, and one that is unique to Vaiavism, is the form of the deity (Sanskrit: mrti). God becomes manifest not only in incarnations but in images.
Thus, Vaiavism sees the deity as the iconic incarnation of the Lord.
During the colonization of India, the British, steeped in the Judeo-Christian tradition, found deity worship peculiar and even abhorrent. Indeed, they referred to Lord Jaganntha, a deity form of Ka found in Eastern India, as that Indian Moloch, seeing Him as a graven image or an idol, against which there were clear taboos in the Bible.
The Western world has thus always frowned upon deity worship, viewing worshipers of idols as people who are fond of bowing down to mere sticks and stones. The problem with such a negative view, however, is that those who are worshipers of sticks and stones clearly do not think of themselves as such. No one would readily identify The Lord exists in His spiritual abode (transcen- himself as an idol worshiper. Clearly, then, idoladence) and is likewise present in the hearts of try is an outsiders term for the symbols and viall individuals (immanence). Another aspect of sual images of a culture that is foreign to them. Gods immanence is His incarnational feature. Aware of this fact, novelist Theodore Roszak (in
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Vaiavism, the religious tradition at the base of the Hare Ka movement, views God as having both transcendental and immanent aspects.
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his book Where the Wasteland Ends) identifies the only proper location of idolatry: in the eye of the beholder. The Vedic literature itself maintains a sharp distinction between idol and deity. As Harvard scholar Diana Eck has written in Darshan: Seeing the Divine Image in India: Just as the term icon conveys the sense of a likeness, so do the Sanskrit words pratikriti and pratim suggest the likeness of the image to the deity it represents. The common word for such images, however, is mrti, which is defined in Sanskrit as anything which has definite shape and limits, a form, body, figure, an embodiment, incarnation, manifestation. Thus, the mrti is more than a likeness; it is the deity itself taken form. ...The uses of the word mrti in the Upanishads and the Bhagavad-gt suggest that the form is its essence. The flame is the mrti of fire, [etc.]... The deity is thus more than a likeness but is God Himself. How is that possible? To answer this, His Divine Grace A.C. Bhaktivednta Swami Prabhupda, ISKCONs founder-crya, explains Kas all-pervading nature in relation to deity worship: the Lord in His arc-mrti, or form made of material elements, is not material, for those elements, although separated from the Lord, are also a part of the Lords energy, as stated in Bhagavad-gt. Because the elements are the Lords own energy and because there is no difference between the energy and the energetic, the Lord can appear
2010 Issue No. 4
through any element. Just as the sun can act through the sunshine and thus distribute its heat and light, so Ka, by His inconceivable power, can appear in His original spiritual form in any material element, including stone, wood, paint, gold, silver, and jewels The list of material elements Prabhupda furnishes here is taken from the rmad-Bhgavatam (11.27.12):
The deity form of the Lord is said to appear in eight varietiesstone, wood, metal, earth, paint, sand, the mind, or jewels.
Scriptures such as the Bhgavatam give elaborate details on how such elements are transformed into divine substance, i.e., how their original spiritual nature is brought out. These scriptures also explain the theology behind the deity, and minutiae connected to its worship.
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The Sanskrit texts called Shilpashastras give exact prescriptions for the fashioning of deities. There are specifications for the proper stance of the deities, their hand gestures, bodily proportions, etc., so that the image is not merely a function of the imagination of the artist. Trained in scriptural specifications for divine forms, the shilpins (as the artists who create the images are called) enter into moods of deep yogic meditation, thus fashioning images not in accordance with fancy but in accordance with scriptural canon. When the deity is ready to be worshiped and is placed in the temple, worshipers can come and have darshan (seeing)they see the deity and the deity sees them. Vaiavas basically view the deity in two ways. Primarily, the image is seen as an embodiment of the divine. The figure is infused with the presence of God. This makes it not simply a statue but the abode of the Lord, no different from His essential nature. Secondarily, the image is a focal point for concentration. As Eck says, the image is a kind of yantra, literally a device for harnessing the eye and the mind so that the one-pointedness of thought (ekagrata), which is fundamental to meditation, can be attained. Ultimately, the image incarnation of the Lord is a divine descent by which the Lord entrusts Himself to human caretaking. The deity is a divine guest and He must be treated as such. Therefore He is offered incense, flowers, lights, hymns, foodall of this is pleasing not only to the
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devotees senses, but also to the deitys. Moreover, this interaction establishes a loving exchange between devotee and God. [Vaiava] worship, Eck writes, ...is certainly not an occasion for yogic withdrawing of the senses... but it is rather an occasion for awakening the senses and directing them toward the divine. Entering the temple, a worshiper clangs a big overhead bell. The energy of the senses is harnessed to the apprehension of God. Thus, it is not only vision that is refined by darshan, but the other senses as well are focused, ever more sharply, on God. As Eck says, The image, which may be seen, bathed, adorned, touched, and honored, does not stand between the worshiper and the Lord, somehow receiving the honor properly due to the Supreme Lord. Rather, because the image is a form of the Supreme Lord, it is precisely the image that facilitates and enhances the close relationship of the worshiper and God and makes possible the deepest outpouring of emotions in worship.
It may be said that Gods willingness to incarnate in deity form constitutes the ultimate expression of His love for humanity.
This was beautifully expressed by Pillai Lokacharya, a great teacher in the Ramanujite tradition of Vaiavism: This is the greatest grace of the Lord, that being free He becomes bound; being independent He becomes dependent for all His service on the devotee... In other forms, man belonged to God. But behold the supreme sacrifice of Ishvara [Ka] in the form of the murti, for here the almighty becomes the property of the devotee.... He carries the Lord about, fans Him, feeds Him, plays with Him-yes, the Infinite has become finite, that the child soul may grasp, understand, and love Him. So the next time you go to a Hare Ka temple and see the deity of Ka, be aware that there is more here than meets the eye. o
BIO: Satyarja dsa (Steven J. Rosen) is a disciple of rla Prabhupda and author of many books, including Gita on the Green: The Mystical Tradition Behind Bagger Vance (New York: Continuum, 2000). Vnd (Barbara Berasi-Rosen) is his wife, a graphic designer for HBO who regularly dresses the Rdh-Ka deities at ISKCONs Brooklyn temple.
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Pjr Profile:
Caturtma dsa
aturtma dsa joined ISKCON in St. Louis Missouri in 1973. He received brahminical initiation from rla Prabhupda in June of 1974. He was immediately engaged in the worship of the temple deity, which was at the time, a painting of Paca-tattva. In August of 1974, the devotees in St. Louis under the direction of H.H. Satsvarpa dsa Goswm and Makanlal dsa, the temple president, installed r r Niti Gauranatarja. At that time Caturtma started with his training in the deity program. By the years end he was engaged as the fulltime pujri for ri ri Niti-Gauranatarja. Since leaving St. Louis in 1976, he has served as head pjr in Dallas, Houston and Chicago and on two of the Rdh Dmodara buses. He has served as an assistant in the deity program in all three New York temples; 55th St, 7th Avenue, and Brooklyn. Currently he is serving on the deity management board for Rdh ymasundara in Alachua, Florida. He also is a regular contributor to the Deity Worship Conference. While Caturtmas basic training came from his early years of service in St. Louis, he has furthered his understanding and knowledge of deity service, yajas and saskras from a variety of sources. Jananivsa prabhu, H.H. Bhaktividy Pra Mahrja, Gaura Keava prabhu, Sri Vivambhara Goswm and Padmanbha Goswm both of the Rdh-Ramana temple in Vndvana, are all amongst the teachers he has learned from over the years. He resides in Alachua, Florida with his wife, Pupati and two children Nmnanda and Manjula. o
2010 Issue No. 4 5959
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Photo Archive
From our
photo archive
AROUND THE GLOBE
Jaganntha, Baladeva, and Subhadr Melbourne, Australia
Prahlda-Nsihadeva Sihcalam, Germany
Kujabihr Dallas, Texas, USA
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Rdh-vallabha Melbourne, Australia
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worship
Sipping Water for
Purification
(camana)
I
n rmad-Bhgavatam we find this statement:
The gopsfirst executed the process of c amana, drinking a sip of water from the right hand. They purified their bodies and hands with the ny samantra and then applied the same mantra upon the body of the child.
camana, or sipping water, is a means of purification. Immersing the body in water brings about physical and subtle cleansing. Taking water infused with mantras into the body by sipping brings about subtle and spiritual cleansing. When purification is required but it is not possible to bathe, camana is prescribed. The general process of camana is as follows: While sitting on an sana, take some water in your right hand, and while looking into the water cupped in your right hand, chant a mantra directed into that water and then sip the water. Then, as you recite more mantras, purify your senses by touching different parts of the upper body. The basic procedure is the same in all types of camana. The difference lies in the mantras that are chanted while sipping the water. There are Vaidic, Puric, aivite, tantric, and Vaiava camanas. In giving the rules for Vaiava camana, the Hari-bhakti-vilsa quotes from the Ki-khaa, the Yjavalkyasmti, the Bharadvja-smti, the Krma Pura, and the Viu Pura. These rules are summarized as follows:
2010 Issue No. 4
A devotee performs c amana to achieve subtle and spiritual purity before performing spiritual activities such as applying tilaka, chanting Gyatrand japa, performing pj and homa, observing a vrata, taking prasda,reading or reciting str a or mantras, and meditating.
It is also recommended to perform camana after sleeping or rising from bed, bathing, dressing, touching the lips, eating, drinking, going to an impure place, spitting, coughing, sneezing, speaking improper words, touching something impure, returning from a journey, walking on a road, urinating, passing stool, and talking to calas and mlecchas. One should also perform camana before eating, studying stra, or performing any religious activity. One should perform camana twice before performing a homa, chanting Gyatr, worshiping, eating, and giving in charity, as well as after going to cremation grounds, touching the lips, and talking to a cala. Gauya Vaiavas commonly perform camana before performing spiritual ac61
worship
tivities, as described above. It is less common for them to perform camana after the bodily activities mentioned, unless one intends to perform some spiritual activity shortly. Devotees who worship the deity should know these rules so they can maintain the principle of cleanliness. The place where a devotee performs camana should be purefree from hair, bones, ash, or any other impure item. stra recommends facing east or north in padmaor svastika-sana. Contrary to custom in Bengal, you should not take your upavta thread in your hand or wrap it around your thumb when performing camana, as your lips will contaminate it.
Sipping Water for Purification (vaia va-c amana)
The water should be cool, fresh, without bubbles, Always perform camana before entering the dewithout foul odor or taste, and untouched by fin- ity room to worship the Lord. gernails, hair, or other impure items. While sitting on a proper sitting place (sana), with an camana cup (paca-ptra) filled with Rainwater, being in the mode of passion, should fresh water, clean both hands by sprinkling them not be used. with water from the spoon; then, holding the caOut of respect for a spiritual activity, you should mana spoon in your left hand, pour a few drops not perform camana with your head or throat into the right palm. While looking at the water covered, without wearing the sacred thread (for chant the appropriate mantra and then silently men), with your ikh untied, without having sip the water from the base of the right thumb your kaupna or cloth tucked in at the back, with- (the brhma-trtha). out first cleaning your hands and feet, with shoes The procedure for basic camana consists of the on, while standing, while sitting on shoes, or sit- first three steps below. If time and circumstances ting with your knees or feet showing. permit, perform the complete camana:
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Vaiava camana
Chant o kea vya nama and sip water from the brhma-trtha of your right hand. Chant o nryaya nama and sip water from the brhma-trtha of your right hand. Chant o mdha vya nama and sip water from the brhma-trtha of your right hand. Chant o govindya namaand sprinkle water on your right hand. Chant o viave nama and sprinkle water on your left hand. Chant o madh usdanya namaand touch your right cheek with the fingers of your right hand. Chant o trivik ramya nama and touch your left cheek with the fingers of your right hand. Chant o vmanya nama and wipe above your upper lip with the base of your right thumb. Chant o rdha rya nama and wipe below your lower lip with the base of your right thumb. Chant o hk eya nama and sprinkle water on both hands. Chant o pad manbhya nama and sprinkle water on your feet. Chant o dmoda rya nama and sprinkle water on the top of your head. While chanting the following mantras, perform the hand motions: Chant o vsudevya nama and touch your upper and lower lips with the tips of the fingers of your right hand. Chant o sakaraya nama and touch your right nostril with your right thumb and forefinger. Chant o pr adyumnya nama and touch your left nostril with your right thumb and forefinger. Chant om aniruddhya nama and touch your right eye with your right thumb and ring finger. Chant o pu ruottamya nama and touch your left eye with your right thumb and ring finger. Chant om adhokajya nama and touch your right ear with your right thumb and forefinger. Chant o nsihya namaand touch your left ear with your right thumb and forefinger. Chant om acyutya nama and touch your navel with your right thumb and little finger. Chant o janr danya nama and touch your heart with the palm of your right hand. Chant o up endrya nama and touch your head with all the finger tips of your right hand. Chant o ha raye nama and touch your right upper arm with the fingertips of your left hand. Chant o kya nama and touch your left upper arm with the fingertips of your right hand. Now chant the following mantra from the g Veda Sahit (1.22.20) while showing the pramamudr (palms together in front of your heart): (o) tad vio parama pada sad payanti sr aya divv a caku r-tatam tad viprso vipan yavo jgv a sa samindhate vior yat pa rama padam 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. Because those highly praiseworthy and spiritually awake brhmaas can see that abode, they can also reveal it to others. o
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The Groves of Belfast

ne Sunday I was cooking the Sunday Feast in the Belfast temple kitchen. I was absorbed in my work and paid little attention to a loud crashing noise accompanied by a big blue flash just outside the kitchen window. Such occurrences are a standard issue in Belfast. Helicopters are always whirring overhead. Sirens wailing, numerous armed police in military style jeeps and burning vehicles are commonplace.
by Bhgvata Dsi
The policeman had disappeared to shepherd other residents out of their homes and move them away to a safe distance. He reappeared and was impatient to find the devotees still in the house. He ushered us out, reminding us that at any secI gawked at him in disbelief. He asserted himself ond the explosion could come. It was a surreal yet strongly and told us that a joy rider had smashed urgent moment. Bhakta Zigel and I moved down his ill-gotten vehicle into the mains gas terminal the street. and the electricity cable box. He said there was so much gas escaping that the whole area was being Niti acnandana and Nsiha cordoned off in expectation of a mighty exploCaitanya took r r Rdh sion that would bring down the whole house, if not neighboring houses as well. Mdhava to the end of the garden Thoughts flashed through my mind, But this is dron tree with low slung, sturdy Kas house. You cant blow it up. If I die at least I was engaged in devotional service. What about branches. all the Sunday Feast guests, theyll all be cordoned off from visiting the temple! They figured that the distance from the house, about 50 yards, and the shelter of the tree would But there was nothing to do but comply with the afford enough protection from the blast. They constables instructions. He meant well and was thought it a better option than wandering down trying to save our lives, even if we were Hare the street, carrying Their Lordships, who are very Kas. That was decent enough of him. heavy, with nowhere particular to set them down. So r r Rdh Mdhava sat on the branch of I quickly switched off all the burners on the stove the most blessed rhododendron tree. That tree and went to exit the house with the few others blossoms beautifully each year with abundant hot
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Within a few minutes of my disregarding the crash and flash, a fully uniformed policeman, boots and all, burst into the deity kitchen. Evacuate the building now, theres going to be an explosion.
who had been rounded up by the dutiful policeman. On the way out the door I had a thought and spoke out loud, If the house is going to explode it will smash down on top of r r Rdh Mdhava. We cant leave them under a pile of rubble. Niti acnandana dsa and Nsiha Caitanya dsa quickly conferred, and decided to take the risk of offending their Lordships, and remove them from the altar! Better to risk an offense of moving them in a not-so-immaculately clean condition, than to risk having Their whole temple building demolished as They stood there inside it.
where there is a big rhododen-
Arcana
pink flowers that are offered to Ka. But this was now its most incredible service opportunity yet.
suming the cooking of the feast was problematic to say the least, as the mains gas was off. So with the help of a rickety old gas bottle cooker and some wax candles I put together an offering and Bhakta Zigel and I found ourselves invited into the pj went on. Everyone was grateful to be safe a neighbors house. I felt strange dressed in my and sound. o old kitchen sari and kitchen headscarf. Bhakta Zigel was obviously uncomfortable in the carefully preened, luxurious comfort of the neighbors sitting room. We listened to the news. It was announced that the whole area had been cordoned off indefinitely. The gas mains had to be repaired before anyone could safely return to their homes or use the nearby road. A policeman called to the door to tell us to keep to the back of the house, as the explosion would damage the front of the house. Time ticked away. We conversed and I preached to the people in a polite, low-key way as we discussed the local problems of vandalism and Godlessness. After an hour and a half I decided to ask to use the kindly neighbors phone to ring a couple of congregational members to cancel the Sunday Feast.
Just as I was saying, I think well have to cancel there was another burly knock on the door. All clear now, all clear. You can resume normal activities.
As we all trooped back into the house with the deities, one Russian brahmacr was amazed to see us all. But not as amazed, and puzzled, as he had been half an hour earlier when he had woken from a sound sleep to find not only the rama deserted, the kitchen devoid of woks but also the deities gone! What was happening? He hadnt heard any of the commotion and had been oblivious of his near death experience. I was thankful to return to the temple and see their Lordships restored to their altar. They looked a little disheveled and as if they might be cold. It was January and not the weather to be loitering outdoors. The altar lights were out because the power had been turned off for repair work. Re2010 Issue No. 4 65
in Hawaii
A s the Ka conscious movement spread all over the world, rla Prabhupda instructed his
graphed and the photos sent to rla Prabhupda. It was like Ta-ra, Gaura-Niti are complete and disciples to install deities in many temples. The ready to be installed. They looked beautiful, decstory of how Paca-tattva first appeared in Ha- orated with crowns and ornaments in the garden. waii is certainly a fascinating pastime. The Ar- As soon as rla Prabhupda got them, he wrote cana Journal interviewed Kua dev ds and Jaya- back and said, Now make Paca-tattva. r dev ds, who were present in the early days. AJ: What were Paca-tattva made of? Arcana Journal: So initially you had Gaura-Niti in Hawaii and then later Prabhupda told you to get Kua dd:They were made of papier-mch . Paca-tattva? Jayar dd: First, we made Them with clay and Kuadd: The deities of Gaura-Niti were com- then from those clay forms, molds were made. pleted but not worshipped when they were photo- Then we got newspaper, soaked it in water, put it
Paca-tattva
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TheISKCON ISKCONDeity DeityWorship WorshipJournal Journal The
in a blender with more water and blended it. We then squeezed out the water and pressed the mush into the mold. Kuadd: Before that, we had buttered the mold with olio that we had collected door to door. We would ask for olio or newspapers and if they didnt have any, we would ask for flowers from their gardens or anything. Wed always be given something. AJ: Did Prabhupdatell you to make Them from papier-mch? Kua dd:No. It was all we had, all we could afford. AJ: But he knew They were made from papier-m ch? Kuadd: Yes. We made Them for different temples. Govinda ds went to the University of Hawaii sculpting department and convinced the professor who was in charge of the whole sculpting department to come and help make molds. He eventually became a devotee and his name is Vi. He made some adjustments to the original deity. That was a really interesting process because they were baked in the oven the plain old oven in the kitchen they would take the door off it. Do you remember that? Jayar dd: Oh, yes I remember that. Kua dd: I remember very well because the moulds were big and it wasnt in two pieces like the deities. Youd have one arm and then another arm and then they were joined in different parts. So Vi was doing all this and then he became a devotee. He did the whole thing himself. Pacatattva brought Their people and initiated them into Their worship. It was really fascinating. And Jayar was scrambling because she now had to match the cloths. We had all the sets made up seven sets. I remember a pink set, a white set and a multicolored set. There was a whole slew of beautiful gorgeous sets. Jayar dd: They were made out of satin each with a little embroidery and trims just simple trim.
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Paca-tattva in Hawaii AJ: And where did the inspiration for some of these outfits come from? Kua:Prabhupda. Each Deity had Their color. I think Lord Caitanya was yellow, Balarma was blue. They each had a particular color. The white set had matching yellow embroidery on it. AJ: So Prabhupda described o hw to make this set. Kuadd: He had described. It was made up of krtas, cdars and dhots. AJ: And what was it made from? Kuadd: Cdars one was white cotton, another was polyester, yet another was satin high-gloss satin and some crepe satin too. AJ: r la Prabhupda asked for it to be made in cotton with simple embroidery on it? Kuadd: The white cotton one, yes. He said They are to be worshipped as householders in opulence not like sannyss Jayar dd: But it was nothing opulent. The white outfit was just white cotton, thin, light, like muslin. Kua dd:Like dhot cloth AJ: But he specified dhoti and everything. Kua dd:Dhot, krta, yes. Jayar dd: Then rla Prabhupda came. We had a fire sacrifice and he personally installed Them. AJ: So how did he do the installation with papiermch deities? Jayar dd: He just did a regular fire sacrifice. Kua dd:But he also bathed the picture and that picture got wrecked because it was in a frame and wasnt waterproof. The deities were I think about 4 ft with Their arms stretched.
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Jayar dd: We had an altar built and Paca-tattva stood right across it. The fire sacrifice was in front. AJ: When was this? Kua dd:Late 71 or early 72. AJ: And what are the instructions that Prabhupda gave at that time in relation to the worship? Jayar dd: We had put peacock feathers on both Lord Caitanya and Lord Ntynanda. I was the first head pjr for Paca-tattva, so Govinda ds came to me the next day and told me that Prabhupda said Lord Ntynanda does not wear a peacock feather. AJ: What about Lord Caitanya? Jayar dd: He said Lord Caitanya can wear a peacock feather but Lord Ntynanda doesnt. So we would always put peacock feather on Lord Caitanya. o
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Front cover: Lord Nsihadeva Mypur, India (photo by Vndvan Lila dev ds taken during the Nsiha-caturda festival

letter from the editor letters the founder-acarya deities

Of Idols and Deities:

Train up pjrs! You hear me?

by Dmodara Paita dsa

New Paris Temple

Vaisnava camana Gifts for the Lord

by HH Bhakti Trtha Swm

The Lords Summer Pastimes in Myp ur

Eternal peace and spirits love

and their need in society!

64 amazing stories The Groves of Belfast

The passing of HG Goloka prabhu

The ISKCON Deity Worship Journal

ISKCON Deity Worship Ministry

Vikuntha Nitai dsa

Dmodara Paita dsa, 1pVLkKD.DYDFDGVD

Divymbar-dev ds Madhumat dev ds Symevar dev ds

First printing: 3000 copies.

CDC Printer Calcutta

The ISKCON Deity Worship Journal

letter from the editor

2010 Issue No. 4

rla Prabhupda Speaks

Photos: rla Prabhupda in New York City during deity installation

The ISKCON Deity Worship Journal

stall the deity. It is not idol worship. Idol worship is different.

2010 Issue No. 4

Poem by Bhaktivinoda hkura

The ISKCON Deity Worship Journal

given all respect as we give to the Supreme Personality of Godhead.

Thank you very much. o

His Divine Grace rla Saccidnanda Bhaktivinoda hkura

2010 Issue No. 4

The ISKCON Deity Worship Journal

The ISKCON Deity Worship Journal

2009 Issue Issue No. No. 4 4 2010

Idolatry as False Practice

The ISKCON Deity Worship Journal

2010 Issue No. 4

The Lords Summer Pastimes

The ISKCON Deity Worship Journal

2010 Issue No. 4

The ISKCON Deity Worship Journal

The ISKCON Deity Worship Journal

2010 Issue No. 4

The ISKCON Deity Worship Journal

2010 Issue No. 4

The ISKCON Deity Worship Journal

22 The ISKCON Deity Worship Journal

2010 Issue No. 4

The ISKCON Deity Worship Journal

The ISKCON Deity Worship Journal

The ISKCON Deity Worship Journal

2010 Issue No. 4

Train up Train up P j rs!P Yo

Mypur Academy: Creating a brahminical vision and a spiritual future

Fulfilling a spiritual instruction

Creating a brahminical vision and a spiritual future

The ISKCON Deity Worship Journal

2010 Issue No. 4

Who is the school for

The curriculum units

Dmodara Paita dsa, 1pVLkKD.DYDFDGVD