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Arcana Dipika 2ed 2009
Arcana Dipika 2ed 2009
www.purebhakti.tv harikatha@harikatha.com www.bhaktistore.com www.gvpbookdistribution.com 2009 Gaudiya Vedanta Publications all rights reserved. ISBN 978-1-935428-12-1
Original Bengali version: rla Bhaktivednta Vmana Gosvm Mahrja Hindi translation: rla Bhaktivednta Nryaa Gosvm Mahrja First edition English translation: Amala-ka dsa and Prema-vilsa dsa First edition editors: Gaura-priya ds and Majar ds Revised translation: rpad B.V. Dmodara Mahrja Editor: Giridhr dsa Editorial advisor: rpad B.V. Vaikhanasa Mahrja Layout: Jnak ds Proofreading: ymar ds, Kundalat ds, Damayant ds Other assistance: rpad B.V. Mdhava Mahrja, rpad B.V. Bhgavata Mahrja, Prema-rasa dsa, rnidhi-syma dsa, Anita ds
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Contents
Foreword for the English edition....................................................1 Introduction by rla B.V. Vmana Gosvm Mahrja. ..............3 Magalcaraam (auspicious invocation)................................... 10
Chapter Two Activities Performed During the Early Morning Period (Nitya-Ktya)
Brhma-muhrta. ............................................................................. 31 Brushing the teeth............................................................................ 33 Bathing............................................................................................... 33 Tying the ikh................................................................................. 34 Putting on ones cloth. ..................................................................... 35 Applying tilaka. ................................................................................ 35 camana............................................................................................ 38 Chanting mantras given by the guru (sandhy-upsan). ......... 41 Awakening the Lord........................................................................ 42 Washing the mouth. ......................................................................... 44 Cleaning procedures (nirmlypasraa).................................... 46 Procedure of magala-rati............................................................ 46 Offering foodstuffs after magala-rati (blya-bhoga).............. 48 Cleaning the temple......................................................................... 51 Picking flowers and tulas leaves .................................................. 51 Special considerations for tulas.................................................... 52
Tulas prama-mantra................................................................... 53 Tulas bathing-mantra..................................................................... 53 Tulas leaf picking-mantra.............................................................. 54 Tulas mantra for begging forgiveness......................................... 54
Mantras for worshiping (pj-mantra).......................................100 Obeisances (prama)...................................................................100 Prayers (stuti)..................................................................................101 Mantras for honouring caramta.............................................101
Chapter Nine
Offenses to the holy name (nma-apardha)..............................130 Offenses to the holy dhma (dhma-apardha).........................131
Addendum
The Upadeval of r rmad Bhakti Prajna Keava Gosvm Mahrja..........................................................................167 The Upadeval of rla Bhaktisiddhnta Sarasvat Gosvm Prabhupda.....................................................................168
Foreword
For the English Edition
The title of this book, Arcana-dpik, means the lamp that illuminates arcana. The term arcana signifies honor or worship. It is one of the nine processes of devotional service, and refers to worshiping the Deity form of the Lord. Arcanadpik teaches us exactly how this service is performed and how to please the Lord through this process of worship. By the mercy of r Caitanya Mahprabhu, the Six Gosvms and other contemporary followers of rman Mahprabhu, and more recently, rla A.C. Bhaktivednta Svm Mahrja, the process of Deity worship, which is the authentic method of approaching r Bhagavn, has been successfully introduced to the entire world. Arcana-dpik was originally presented in Bengali by rla Bhaktivednta Vmana Gosvm Mahrja and then translated into Hindi by rla Bhaktivednta Nryaa Gosvm Mahrja. Those versions were written for a readership already familiar with some of the methods and procedures of arcana. In this translation, the English edition, we have included supplementary explanations for the understanding of those who are unfamiliar with the Vedic culture and the traditional methodology used in the process of arcana. Additionally, because the Vedic system is orthodox and may appear extremely rigid from the perspective of people of other backgrounds, as far as possible we have tried to organize and simplify the procedures while preserving the original method. Here, we must include a word of caution. Although Arcanadpik teaches the process of worshiping the Deity, arcana cannot
be practiced by merely following this book. In order to practice arcana in its pure form, in such a way that it awakens bhakti, one needs to be initiated by a bona fide spiritual master. It is by the grace of such a pure devotee that a person in the conditioned state is able to obtain the qualification to worship the Deity of the Lord. It is a privilege to be admitted into the circle of those who have established a relationship with r Bhagavn and who daily offer their worship to Him. This process of arcana is a prescribed method to easily develop prema-bhakti, the innate propensity of the jva to love God. By engaging in this process under the inspiration and guidance of r-guru, there is a gradual awakening of affection in the heart for ones worshipable object, and the blossoming of hope to attain uddha-bhakti, unalloyed devotion to Ka. Those new to the process of Deity worship may find this book somewhat challenging. There are many details to the worship and new words that could be intimidating at first glance. We recommend that you read the book through once and get an overview of the entire system. To make the book more user friendly, we have added our footnotes for further clarity, and there is a glossary to help you learn the different terms. We have also included separate, laminated reference cards in the back of the book. These cards will help by giving you step-by-step procedures for different aspects of the worship without having to constantly refer to the book. As you begin to perform the worship regularly, most of the procedures will quickly become second nature to you. We pray that this edition of Arcana-dpik meets the standard of worship shown in the original Hindi edition and is accessible for the English speaking devotees who use it.
The Editors 2
Introduction
It is enjoined in the stras, sampradya-vihn ye mantrs te viphal mat Mantras which are not received from a guruparampar, or bona fide disciplic succession, yield no result. The chanting of such inauthentic mantras does not lead to perfection. Therefore, r Bhagavn, the Supreme Personality of Godhead, the embodiment of all auspiciousness, has displayed unlimited compassion towards the jvas of Kali-yuga by introducing the topmost process of sdhana-bhajana. In this age of Kali, our sole object of consideration for the benefit of the r Gauya Vaiava community in the line of Madhvcrya is the process of worship, especially the rules and regulations recommended by the original Supreme Personality of Godhead r Caitanya Mahprabhu, the saviour of the fallen souls. These teachings of rman Mahprabhu have been presented to us in the form of authorized stras through the medium of rla Rpa Gosvm, Santana Gosvm, Jva Gosvm, Goplabhaa Gosvm and other Vaiava cryas. r Bhagavn Himself is the only worshipable object of the Vaiavas. Only those who are initiated into the viu-mantras, in other words, who have received viu-dk, and who engage in the worship of Viu are Vaiavas. Therefore, the acceptance of viu-dk and the consequent engagement in the worship of Viu is the primary symptom of Vaiavism. It is imperative for an initiated person to embrace and relish the prescribed conduct and obligatory duties of the Vaiavas, which have been presented upon the merciful order of r Caitanya Mahprabhu by the Vaiava cryas in the form of fresh butter churned from the astra-ocean. It is mentioned in various astras that all 3
people from the four varas and ramas have the right to become Vaiavas by accepting the viu-mantras and then engaging in the worship of Viu. All the fruitive endeavors of an uninitiated person are meaningless. Due to not having received viu-dk, such a person has not established a relationship with r Bhagavn and therefore cannot be acknowledged as a bona fide Vaiava. Only when sambandha-jna, or knowledge of ones relationship with the Lord, awakens after undergoing the regulative principle of initiation (dk-saskra) and receiving the viu-mantras in accordance with the stric injunctions is one genuinely established as a true Vaiava. The chanting of the mahmantra does not depend upon any rule or regulation related to the formal acceptance of initiation. If we can attain perfection simply by chanting the names of r Bhagavn, what, then, is the need of accepting formal initiation? Many people have the misconception that there is no need. The process of dk awakens in the heart of the jva as a particular relationship with r Bhagavn. By the influence of that relationship, ignorance of ones constitutional identity (avidy) and other unwanted habits and thoughts (anarthas) vanish in sequence. Without undergoing upanayana, the purificatory procedure (saskra) of receiving a sacred thread, the son of a brhmaa does not possess the eligibility to study the Vedas. It is only after receiving this reformatory process of accepting dk initiation (upanayana) that he obtains the necessary eligibility. Similarly, an uninitiated person does not possess the necessary qualification to perform the worship of r Bhagavn. Only after accepting dk does he obtain the eligibility. Transcendental knowledge awakens in ones heart by the effect of receiving dk, and he truly becomes a human being. Dk-saskra enlightens one in transcendental knowledge (dvya-jnam) and destroys ones accumulation of unlimited sins (ppa-sak). Therefore, those who know the truth call this process dk. As a chemical reaction turns bronze into gold, by receiving dk a person 4
attains the status of being twice-born. Hence, it is imperative to accept initiation and thus establish a particular relationship with r Bhagavn. By destroying the sins and sufferings of a weakhearted jva and by purifying and enlightening him, the process of dk first elevates him to the material mode of goodness (sattva-gua) and ultimately establishes him in the stage of transcendence. Guru-pdrayas tasmt ka-dkdi ikaam it is ones foremost duty to take shelter of the lotus feet of a sad-guru, who is thoroughly established in a bona fide disciplic succession, and then accept initiation from him. The guru is non-different from a manifestation of r Hari. Bhagavn r Hari Himself is the guru of all jvas. If the guru is pleased with someone, r Bhagavn will also be pleased with that person. If Bhagavn is displeased with someone, he can still be protected by a sad-guru, but if the guru is displeased with someone, then even r Bhagavn cannot protect him. Guru-kp, or the mercy of the guru, is the exclusive hope for a person who has taken shelter of him. Gurus can be classified into three categories: ravaa-guru, dk-guru, and ik-guru. r guru, the worshipable Deity (Bhagavn), and the mantra serve the same purpose. One who considers them to be separate will not attain perfection. Hence, by understanding guru-tattva in truth and thus accepting shelter of the gurus lotus feet as recommended in the stras, one is sure to be liberated from the bondage of material existence. By taking shelter of the lotus feet of a sad-guru, a jva can achieve the topmost goal (parama-pururtha). Those who have taken shelter of the lotus feet of a sad-guru and received dk from him realise that r Bhagavn is the Supreme Lord and everyones worshipable Deity. Amongst the sixty-four limbs of bhakti, the nine-fold limbs of devotion (navadhbhakti) and the five-fold limbs of devotion (pacga-bhakti), devotion constantly accompanied by the performance of krtana (krtankhy-bhakti) is described as being the topmost. Yadyapy any-bhakti kalau kartavy, tad krtankhy bhakti-samyogenaiva 5
this statement shows the supremacy of krtankhy-bhakti in the age of Kali. Still, in order to remove the weakness of heart and mundane conceptions of a kaniha-adhikr, or neophyte devotee, who is initiated into the viu-mantra, arcana is specifically required. Therefore, for the convenience and benefit of devotees engaged in arcana, this Arcana-dpik is being published. It considers the distinctions and special characteristics of the births known as aukra (birth from semen), svitrya (receiving the sacred thread from a brhmaa) and daikya (initiation into the viu-mantras by a bona fide guru). It also establishes through stric evidence and reasoning that only those who are initiated into the viu-mantras have the eligibility to perform arcana of Bhagavn and that their arcana becomes complete and perfect only when accompanied by the performance of krtana of the mah-mantra. A jva can never achieve liberation from the entanglement of the material energy if he disregards the loving devotional service of Bhagavn. Therefore, the process for performing arcana of r Bhagavn has been established on the basis of r Nrada-pacartra and other Smtis. The rmad-Bhgavatam recommends that after receiving the viu-mantras from a sadguru and learning the procedure of arcana from him, one should worship his favourite Deity of Bhagavn r Hari. The consciousness of the conditioned soul is very flickering and similar to that of an ignorant child. Only by the mercy of the crya does he develop a reverential attitude towards the transcendental Deity and become fortunate to receive instruction on the worship of r Viu, who is non-dual, or one without a second (advaya). Those who are adverse to service to r Hari disregard the path of arcana and instead engage in the activities of karma and the cultivation of jna. On the other hand, those who perform arcana according to the rules of pcartrika know bhakti-yoga to be the topmost. Impurity exists in any endeavour devoid of the worship of r Bhagavn. In the absence of a proper relationship with Bhagavn, one tends to worship many 6
demigods. In such consciousness, one cannot properly perform the arcana of r Hari. Those attached to household life have envious natures and agitated minds. Due to this, they become entangled in various types of imaginary paths and disrespect the arcana process. When the jva becomes free from the influence of his material ego and accepts his eternal occupation of servitude, then his worshipable r Bhagavn manifests before him in the form of a Deity to accept his service. Yena janma-atai prva vsudeva samarcita, tan-mukhe hari-nmni sad tihanti bhrata. The exalted devotees of r Bhagavn have commented on this verse as follows: To achieve the eligibility to genuinely enter nma-bhajana, the jva must first be elevated from the kanihaadhikr stage to the madhyama-adhikr stage by rendering service to the Deity form of Bhagavn (arcvatra). The process of Deity worship has been mentioned in both the Pacartra and the Bhgavatam. Therefore, the Supreme Personality of Godhead r Caitanya Mahprabhu has said:
ka-mantra haite habe sasra-mocana ka-nma haite pbe kera caraa
r Caitanya-caritmta (di-ll 7.73) One can obtain freedom from material existence simply by chanting the ka-mantra. Indeed, by chanting ka-nma one obtains Kas lotus feet.
As long as a devotee remains a kaniha-adhikr, he cannot realise the supramundane or transcendental position of Bhagavns eternal devotees. By faithfully worshiping the Deity of Vsudeva [r Ka] with the help of various items, he gradually realises the intrinsic nature of the transcendental name and mantra, which consequently diminishes his mundane conceptions. Apart from the arc-vigraha, the Deity of Bhagavn, the jva maintains an intense enjoying tendency towards all other perceivable objects. Therefore, in order to enhance his 7
reverential attitude towards r Bhagavn, the neophyte devotee is recommended to perform all of his endeavours for Bhagavns pleasure while simultaneously completely renouncing other activities. While performing arcana, one must focus his attention on the arc-vigraha and the process of arcana itself. By advancing in the process of arcana, one enters into the realm of bhajana (spontaneous devotional meditation). Although the process of arcana is not the priority in bhajana, still, bhajana is not opposed to the reverential service attitude required for arcana. In fact, the arc-vigraha is a special incarnation of Bhagavn. Bhagavns incarnations appear in this world at certain times, but both the Supersoul and the arc-vigraha can be realised at all times by the process of loving devotional service. There is a basic difference between arcana and bhajana. While arcana is an activity performed with a reverential attitude, bhajana may appear to transgress such a reverential path. Still, by taking complete shelter of the chanting of hari-nma, bhajana is in itself a complete process of exclusive devotional service to Bhagavn. By performing arcana of Bhagavn, one soon feels immense pleasure within oneself, which is the cause of all varieties of perfections and auspiciousness. Without performing arcana, it is not possible for a person attached to material enjoyment to break free from bad association and so forth. r Bhagavn Himself instructs us on the process of His arcana through the guidelines given in the astras. Moreover, great sages like Brahm, iva, Nrada, Vysa, and others have recommended this process as the most beneficial for the supreme welfare of all individuals situated within the varrama system, including women and dras. Arcana is classified under three categories vaidika, or that which is prescribed in Vedas, the tntrika, or that which is taught in the Tantras, and mira, or mixed. The altar or sacrificial arena, fire, the sun, water, and the heart are either places of arcana or objects of arcana. The Deity can be of eight kinds: carved from stone, carved from wood, made of clay, paint, sand, jewels, gold or other alloys, or mentally conceived. Furthermore, the Deity 8
can also be either moveable or stationary. Bathing the Deity with mantras, worshipping the Deity at the different sandhys (intervals), cleansing the Deity, changing the Deitys clothes and decorating the Deity with ornaments, sprinkling purified water on the different instruments and ingredients employed in arcana, offering pdya (ingredients used for bathing the Deitys feet), arghya-camanya (ingredients used for washing the mouth), incense, scents, a lamp, flowers, food, worshipping the Deitys eternal devotees in the guru-parampar, chanting the mla-mantra, the recitation of hymns, offering prostrated obeisances, reciting prayers and honouring the garlands, candana (sandalwood paste), flowers, and other items offered to the Deity are limbs of arcana. Constructing a temple for the proper installation of the Deity, organizing processions, and observing festivals related to the Deity are also integral limbs of arcana. Thus, by performing arcana unto r Hari with single-minded pure devotion (bhaktiyoga), one attains loving devotional service to His lotus feet. Being a special avatra of Bhagavn, the Deity captivates the faith of the arcaka, the devotee who performs arcana, and bestows auspiciousness upon him. Those who consider the arc-vigraha to be composed of certain structural ingredients and maintain an enjoying mentality towards Him have no faith in Bhagavn r Viu. If anyone considers Bhagavn to be an object of his enjoyment and pretentiously engages in arcana, then certainly he possesses either very weak faith or no faith at all. With great faith one should perform the worship of the Deity of Bhagavn with sixteen varieties of paraphernalia. Sincere household devotees should worship r Bhagavn with the best ingredients. The uttama-adhikrs or prem-bhaktas, those who have developed great love for Bhagavn, are beyond the rules and regulations of varrama. Being immersed in their mood of intense devotion, they perform worship endowed with ecstatic emotions (bhvasev), with easily attainable ingredients. On the other hand, wealthy household-devotees should worship the Deity with the best ingredients and observe various devotional festivals 9
according to their capacity. Behaving in a miserly fashion in this regard makes one wicked, and consequently his service-attitude begins to deteriorate. It is stated in the r Hari-bhakti-vilsa:
ktynyetni tu pryo ghi dhanni satm likhitni na tu tyakta-parigraha-mahtmanm
Mentioned herein are obligatory duties concerning the process of arcana which are recommended for wealthy, virtuous householders. They do not pertain to fully renounced sages.
Lastly, I would like to submit that although I am completely unworthy, I am being presented as the editor of this volume, but in fact the Hindi edition of this volume published by r Gauya Vednta Samiti has been released only by the exclusive persistence and service-attitude of my godbrother, Pjyapda Tridai Svm rmad Bhaktivednta Nryaa Gosvm Mahrja. For proofreading and various other associated activities the services of Tridai Svm rmad Bhaktivednta Padmanbha Mahrja, rman ubhnanda Brahmacr, rman Navna-ka Brahmacr, and other devotees are highly appreciated. There may be some printing mistakes in this book, due to its being published in a short period of time. We shall feel blessed if the honorable Vaiavas study the contents with the sole purpose of grasping the essence.
Foundation day of r Gauya Vednta Samiti Akaya Tty, 18 Madhusdana, 500 Gaurbda, 28 Vaikha, 1908 Bhratybda, 12th May 1986. r Guru-vaiava-dsnudsa (Tridai-bhiku) r Bhaktivednta Vmana 10
. -caranam Mangala .
vande ha r-guro r-yuta-pada-kamala r-gurn vaiav ca r-rpa sgrajta saha-gaa-raghunthnvita ta sa-jvam sdvaita svadhta parijana-sahita ka-caitanya-deva r-rdh-ka-pdn saha-gaa-lalit-r-vikhnvit ca
I offer prama unto the lotus feet of r-gurudeva. This includes the dk-guru, the bhajana-ik-guru, the superlative succession of gurus, meaning the succession predominated by r Madhvcrya and r Mdhavendra Pur, and the Vaiavas of all four yugas, to r Rpa Gosvm, his elder brother r Santana Gosvm, r Raghuntha dsa Gosvm, r Jva Gosvm, and their associates, to r Advaita Acrya, r Nitynanda Prabhu, r Caitanya Mahprabhu, and all of His associates, and to r Rdh and Ka, accompanied by all of Their sakhs and majars, headed by r Lalit and Vikh.
r Guru prama
o ajna-timirndhasya jnjana-alkay cakur unmlita yena tasmai r-gurave nama
I offer my most humble daavat-prama unto r guru who has opened my eyes, which were blinded by the darkness of ignorance, with the torchlight of knowledge.
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I offer prama to o viupda aottara-ata r rmad Bhaktivednta Nryaa Gosvm Mahrja, who is very dear to rmat Rdhik.
r-ka-ll-kathane sudakam audrya-mdhurya-guai ca yuktam vara vareya purua mahnta nryaa tv iras nammi (2)
rla Nryaa Gosvm Mahrja is expert in describing ka-ll. He is endowed with the qualities of magnanimity and sweetness, and he is the best of the great souls. Because he is always relishing Kas sweetness, he is able to freely distribute that sweetness to others. I bow down and place my head at his lotus feet.
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Gosvm Mahrja, who is a thoroughly transcendental personality, who nurtures with great affection those who have taken shelter of him, who is always sad to see the sufferings of souls inimical to Ka, and who bestows love for the holy name.
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an ocean of mercy, and who appeared on this Earth as o viupda r rmad Bhaktisiddhnta Sarasvat Gosvm Prabhupda.
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I offer prama unto Saccidnanda r Bhaktivinoda, who is the foremost of rpnuga devotees and the embodiment of r Caitanya Mahprabhus akti.
r Vaiava vandan
vch-kalpa-tarubhya ca kp-sindhubhya eva ca patitn pvanebhyo vaiavebhyo namo nama
I offer prama to the Vaiavas, who, just like desire trees, can fulfil the desires of everyone and who are full of compassion for conditioned souls.
r Nitynanda prama
sakaraa kraa-toya-y garbhoda-y ca payobdhi-y ea ca yasya-kal sa nitynandkhya-rma araa mamstu
Sakaraa, ea Nga, and the Vius who lie on the Kraa Ocean, Garbha Ocean, and Kra Ocean are the plenary portions and portions of the plenary portions of r Nitynanda Rma. May He give me shelter.
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r Gaurga prama
namo mah-vadnyya ka-prema-pradya te kya ka-caitanya-nmne gaura-tvie nama
I offer prama unto r Caitanya Mahprabhu, who is Ka Himself. He has assumed the golden hue of rmat Rdhik and is munificently distributing ka-prema.
r Ka prama
he ka! karu-sindho! dna-bandho! jagat-pate! gopea! gopik-knta! rdh-knta! namo stu te
I offer prama unto r Ka, who is an ocean of mercy, the friend of the distressed, and the source of creation. He is the master of the gopas and the lover of the gops headed by rmat Rdhik.
r Rdh prama
tapta-kcana-gaurgi! rdhe! vndvanevari! vabhnu-sute! devi! praammi hari-priye!
I offer prama unto rmat Rdhik, whose complexion is like molten gold, and who is the queen of Vndvana. She is the daughter of Vabhnu Mahrja, and She is very dear to r Ka.
r Sambandhdhideva prama
jayat suratau pagor mama manda-mater gat mat-sarvasva-padmbhojau rdh-madana-mohanau
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All glories to the supremely merciful r Rdh Madanamohana! Although I am lame and foolish, They are my refuge, and Their lotus feet are everything to me.
r Abhidheydhideva prama
dvyad-vndraya-kalpa-drumdha rmad-ratngra-sihsana-sthau r-r-rdh-rla-govinda-devau prehlbhi sevyamnau smarmi
I meditate upon rmat Rdhik and rman Govindadeva, who are seated on an effulgent throne beneath a desire tree in a temple composed of jewels in the supremely beautiful land of r Vndvana, accepting service from Their beloved sakhs, headed by Lalit and Vikh.
r Prayojandhideva prama
rmn-rsa-rasrambh vavaa-taa-sthita karan veu-svanair gopr gopntha riye stu na
May that r Gopntha, who originated the transcendental mellow of the rsa-ll and who stands at Vavaa, attracting the gops with the melody of His flute, bestow His benediction upon me.
r Tulas prama
vndyai tulas devyai priyyai keavasya ca ka-bhakti-prade devi! satyavatyai namo nama
I offer prama time and again unto rmat Tulas-dev, also known as Vnd and Satyavat, who is very dear to r Ka and who bestows ka-bhakti.
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bhakty vihn apardha-lakai kipt ca kmdi-taraga-madhye kpmayi! tv araa prapann vnde! numas te cararavindam
Devoid of devotion and guilty of committing unlimited offences, I am being tossed about in the ocean of material existence by the turbulent waves of lust, anger, greed, and so forth. Therefore, O merciful Vnd-dev! I take shelter of you and offer prama unto your lotus feet.
r Paca-tattva prama
r-ka-caitanya prabhu nitynanda r-advaita gaddhara rvsdi-gaura-bhakta-vnda
[All glories to] r Caitanya Mahprabhu, r Nitynanda Prabhu, r Advaita Prabhu, r Gaddhara Prabhu, rvsa hkura, and all the devotees of Gaura.
Samai-gata prama
gurave gauracandrya rdhikyai tadlaye kya ka-bhaktya tad-bhaktya namo nama
I offer prama to r-gurudeva, r Gauracandra, rmat Rdhik and Her associates, r Ka and His devotees, and to all Vaiavas.
Mah-mantra
hare ka hare ka ka ka hare hare hare rma hare rma rma rma hare hare
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Jaya-dhvani
r r Guru-Gaurga-Gndharvik-Giridhr-RdhVinoda-bihrj k jaya! O viupda paramahasa parivrjakcrya aottaraata r rmad Bhaktivednta Nryaa Gosvm Mahrja k jaya! Nitya-ll-pravia o viupda aottara-ata r rmad Bhaktivednta Vmana Gosvm Mahrja k jaya! Nitya-ll-pravia o viupda aottara-ata r rmad Bhaktivednta Swami Mahrja k jaya! Nitya-ll-pravia o viupda aottara-ata r rmad Bhakti Prajna Keava Gosvm Mahrja k jaya! Nitya-ll-pravia o viupda aottara-ata r rla Bhaktisiddhnta Sarasvat Gosvm Prabhupda k jaya! Nitya-ll-pravia o viupda paramahasa bbj r rla Gaurakiora dsa Gosvm Mahrja k jaya! Nitya-ll-pravia o viupda saccidnanda rla Bhaktivinoda hkura k jaya! Nitya-ll-pravia o viupda vaiava-srvabhauma rla Jaganntha dsa Bbj Mahrja k jaya! r-gauya-vedntcrya rla Baladeva Vidybhaa Prabhu k jaya! rla Vivantha Cakravart hkura k jaya! rla Narottama-rnivsa-ymnanda prabhu-traya k jaya! rla Kadsa Kavirja Gosvm Prabhu k jaya! r rpnuga-gauya-guru-varga k jaya!
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r Rpa, Santana, Bhaa Raghuntha, r Jva, Goplabhaa, Dsa Raghuntha a-gosvm-prabhu k jaya! r varpa Dmodara-Rya Rmnanddi r-gauraprada-vnda k jaya! Nmcrya rla Haridsa hkura k jaya! Prema se kaho r Ka Caitanya Prabhu Nitynanda r Advaita Gaddhara rvsdi Gaura-bhakta-vnda k jaya! r Antardvpa Mypura, Smantadvpa, Godrumadvpa, Madhyadvpa, Koladvpa, tudvpa, Jahnudvpa, Modradrumadvpa, Rudradvptmaka r Navadvpadhma k jaya! r r Rdh-Ka gopa-gop-go-govardhana-dvdaa vantmaka r Vraja-maala k jaya! r yma-kua-Rdh-kua-Yamun-Gag-TulasBhaktidev k jaya! r Jaganntha-Baladeva-Subhadr-Sudaranaj k jaya! Sarva-vighna-vinakr r Nsihadeva k jaya! Bhakta-pravara r Prahlda Mahrja k jaya! Cro dhma, sampradya, crya vnda k jaya! kara maha-rja r Caitanya Maha k jaya! r r Keavaj Gauya Maha aura anynya kh maha samha k jaya! r-harinma-sakrtana k jaya! Ananta-koi vaiava-vnda k jaya! Samgata bhakta-vnda k jaya! r-gaura-premnande! hari hari bol!
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Translation of keywords:
nitya-ll-praviaone who has entered nitya-ll, the eternal pastimes of the Lord aottara-ataliterally means one hundred and eight; it is an honorific that indicates auspiousness and the exalted nature of the devotee prabhu-traya k jaya!all glories to the three masters prema se kahowith great love call out r r Rdh-Ka gopa-gop-go-govardhana-dvdaa vantmaka r Vraja-maala k jayaall glories to r Vraja-maala, which is consisting of r r RdhKa, the gopas, gops, cows (go), Govardhana and the twelve forests (dvdaa vana) sarva-vighna-vinakrone who destroys all obstacles bhakta-pravarathe foremost devotee cro dhma, sampradya, crya vnda k jayaall glories to the four dhmas, sampradyas, and cryas kara maha-rja r Caitanya Maha k jayaall glories to r Caitanya Maha, the monarch and birthplace of all other Gauya Mahs r r Keavaj Gauya Maha aura anynya kh maha samha k jaya!all glories to r r Keavaj Gauya Mah and to the multitude of all of its branching Mahs ananta-koi vaiava-vnda k jayaall glories to all the countless Vaiavas samgata bhakta-vnda k jayaall glories to the assembled devotees
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Chapter One
The Deity and the Process of Worship
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It is a great offense to consider the Deity of r Bhagavn to be a mundane idol, doll, or puppet. Atheistic concepts such as thinking that the Deity is made out of stone, wood, or any other alloy and then assigned the identity of Bhagavn, or that the spiritual Absolute Truth has appeared in this material form, or that this material form has been transformed into a transcendental object, comprise the road leading to hell. The scriptures describe those who maintain such ideas as nrak, or destined for residence in hell.
arcye viau il-dhr guruu nara-matir vaiave jti-buddhir vior v vaiavn kali-mala-mathane pda-trthe mbu-buddhi r-vior nmni mantre sakala-kaluahe abda-smnya-buddhir viau sarvevaree tad-itara-sama-dhr yasya v nrak sa
Padma Pura A person is destined for residence in hell who considers the Deity to be made out of wood, stone, or any alloy, who considers the guru, who is an eternal devotee of Bhagavn, to be an ordinary human who is subject to death, who considers a Vaiava to belong to a particular caste or creed, who considers caramta, water which has washed the feet of r Viu and the Vaiavas, to be ordinary water, though in reality it destroys the evils of the age of Kali, who considers the holy name and the mantra of r Viu, which destroy all types of sinful reaction, to be ordinary material sound vibrations, and who considers the supreme controller r Viu to be equal to the many demigods.
When with a reverential attitude one performs the worship of the Deity form with various articles according to the guidelines of the Pacartra, this is called arcana. Though externally the arcana performed by the neophyte devotees (kaniha-adhikr) and the loving service of the Deity performed by the highest class of devotees like r Raghuntha dsa Gosvm appear similar, they can never be the same in excellence. In the arcana 24
performed by a neophyte devotee, there exists the conception of I and Mine towards his gross and subtle bodies. In the loving service (bhva-sev) of devotees following the path of rgnugabhakti, there is a direct service relationship between the pure soul and Bhagavn, who is beyond the reach of the mundane senses and the material elements found within the creation. Constitutionally the jva is an eternal servant of Bhagavn, but due to becoming adverse to Bhagavn, he identifies himself with the material body. Since time immemorial he wanders throughout the universe, suffering the threefold miseries in higher and lower species of life. As long as the jva remains opposed to Bhagavn, he will not achieve Bhagavn and he will remain imprisoned in the jailhouse of the illusory energy. When in his heart a fortunate jva becomes inclined towards serving Bhagavn, only then is he able to attain r Kas eternal association. Hence, the inclination to serve Bhagavn by performing bhagavad-bhakti is the only means to attain Him. This is the irrefutable conclusion unanimously accepted by the rutis, Smtis, Upaniads, Puras, Pacartra and all other scriptures. Arcana is counted as one of the ninefold limbs of devotion mentioned in rmad-Bhgavatam:
ravaa krtana vio smaraa pda-sevanam arcana vandana dsya sakhyam tma-nivedanam
rmad-Bhgavatam (7.5.23) The nine activities of hearing, chanting, and remembering the transcendental names, forms, qualities and pastimes of r Viu, serving His lotus feet, worshipping Him, offering prayers to Him, becoming His servant, considering Him ones best friend, and surrendering ones very soul unto Him, are accepted as pure devotional service.
Arcana is also one of the fivefold limbs of devotion mentioned in both Bhakti-rasmta-sindhu and Caitanya-caritmta: 25
raddh vieata prti r-mrter aghri-sevane rmad-bhgavatrthnm svdo rasikai saha sajtyaye snigdhe sdhau saga svato vare nma-sakrtana rman-mathur-maale sthiti
Bhakti-rasmta-sindhu (2.86.61) One should lovingly worship the lotus feet of the Deity with full faith, one should taste the meaning of the rmadBhgavatam in the association of rasika Vaiavas, one should associate with devotees who are more advanced than oneself, who possess similar sentiments for Bhagavn and who are affectionately disposed towards oneself, one should chant harinma in the association of devotees, and one should reside within the jurisdiction of Mathur.
sdhu-saga, nma-krtana, bhgavat-ravaa mathur-vsa, r-mrtira raddhya sevana sakala sdhana-reha ei paca aga ka-prema janmya ei pcera alpa-saga
r Caitanya-caritmta (Madhya-ll 22.128, 129) One should remain in the association of advanced devotees, chant harinma in their association, hear rmadBhgavatam from them, reside in Mathur, and worship the Deity with faith and devotion. These five limbs of bhakti are the topmost because even a slight execution of them causes the awakening of ka-prema.
r-nma-sakrtana alone is the religious process of this age (yuga-dharma). One can achieve the ultimate perfection of kaprema only through the performance of unnalloyed cultivation of the holy name (r-nma-bhajana). Cultivatation of the holy name does not even require any formal initiation into mantras and so forth. However, to minimise the self-degrading tendencies of those who possess covetous natures and agitated minds due
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to their conditioning in subtle and gross bodies, r Nrada and other great sages have in different scriptures prescribed regulations for the acceptance of initiation (dk) and special guidelines for the performance of Deity worship (arcana). There are also rules for atonement in cases where initiated devotees have either disregarded or transgressed the vows taken at the time of dk and the guidelines for performing arcana. Thus, in all Vaiava sampradyas there are provisions to eradicate the covetous natures and agitated minds of devotees who have received initiation and are therefore qualified to perform arcana. These provisions are none other than the particular systematic arrangements for those who have accepted r-mah-mantra initiation and dk to perform arcana. During the process of arcana, Bhagavns holy name always remains the prime factor. The performance of krtana of the holy names of the Lord is the life and soul of arcana. Deity worship which is devoid of nma-sakrtana does not yield any result. Especially in Kali-yuga, it is prescribed that one perform not only arcana but all limbs of bhakti with the support of krtana. Therefore, from the time of waking the Deity until the time one offers Him flowers before He goes to sleep at night, in all of the activities of arcana one must perform r-nma-sakrtana. All revealed scriptures and saintly persons unanimously proclaim that upon receiving formal initiation (pacartrikadk) from a bona fide spiritual master, whether one is a brhmaa, katriya, vaiya, dra, or even from the sakara and antyaja castes (untouchables, both male and female), one obtains the eligibility to perform arcana of r-lagrma-il and all other Deity forms of Bhagavn. An uninitiated person does not possess the eligibility to perform arcana. By accepting formal initiation from a bona fide spiritual master, ones spiritual qualification to worship the transcendental Supreme Personality of Godhead is established. This is the unanimous conclusion of all revealed scriptures. Such an initiated person alone is factually qualified
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to worship and serve r Viu. It is the duty of an initiated householder (ghastha) to faithfully perform arcana of the rvigraha. Otherwise, there remains every possibility of falling down from spiritual life due to being covetous or miserly. Arcana is of two types: japga-arcana and bhaktyagaarcana. Arcana performed with the purpose of attaining perfection in the chanting of mantras is called japga-arcana. This japga-arcana is included within the category of karma or fruitive activity. The arcana performed by the mundane ritualistic followers of the Vedas (smrtas) who desire to enjoy the fruits of their activities is japga-arcana and is not a limb of bhakti. Arcana lovingly performed solely for Bhagavns pleasure and for the enhancement of ones devotion is a limb of bhakti and direct service to Bhagavn. The arcana performed by unalloyed pure devotees in the line of rla Rpa Gosvm (rpnugas) is bhaktyaga-arcana. It is improper to employ the processes of japga, pryma (breath control), nysa (mental assignment of different parts of the body to various deities), mudr (particular positions of intertwining the fingers) and so forth in that arcana of Bhagavn which is included within nine-fold (navadh) and five-fold (pacadh) bhakti. This is because the Deity being worshiped by a pure devotee is directly Bhagavn Himself and is perpetually manifest. The above-mentioned bhaktyaga-arcana is also of two kinds: (1) the worship of r-lagrma-il, r-govardhana-il or any other Deity form of Bhagavn performed by householders in their homes, and (2) the worship of formally installed Deities of Bhagavn, either ancient or modern, in separate temples for the purpose of performing or preaching the glories of bhagavatsev. The first kind is simple worship that depends on the availability of paraphernalia according to ones means, whereas the second kind is rja-sev or a royal standard of worship. In the royal standard, the worship must be performed daily without fail. Any irregularity makes the worship faulty and offensive.
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The worship of the Deity should be performed solely for the pleasure of Bhagavn. Neophyte devotees perform arcana as an obligatory duty. In rja-sev, one must learn to tolerate the various hardships to be faced while executing the rules and regulations of arcana. With resolute determination one must not allow the hardships born of following the rules and regulations according to time, place, and circumstance to deviate him from the faithful execution of his service. While performing rja-sev, both sannyss as well as ghasthas can vary the quantity of bhoga offerings to the Deity depending on the requirements of family, Vaiavas, guests, and visitors. Even on fasting days one must offer grains to the Deity, but must not accept those offered grains oneself. Those grains can be taken the next day or given to someone who is not fasting. One should perform worship favourably according to the different seasons and should also offer the Deity of Bhagavn seasonal fruits, grains, sweets, and so on. It is obligatory to remain extremely careful not to commit any sev-apardha.
Yoga-bhta-uddhi: meditating on oneself as a purely spiritual eternal servant of r Ka in the transcendental realm of Vraja, beyond the material body and mind. Svdhyya: meditating on the meaning of harinma and the mantras received at the time of dk while chanting them, performing krtana, reciting verses and prayers, performing congregational chanting, studying and following the scriptures such as rmad-Bhgavatam, Caitanya-caritmta, and other bhakti-astras that are endowed with true siddhnta. Ijy: serving ones worshipable Deity in various ways. This pacga-arcana is not a temporary, mundane activity, but an eternal, supremely pure limb of bhakti which helps one to attain the lotus feet of r Bhagavn. For the benefit of Vaiavas who accept the conclusions of rmad-Bhgavatam, this Arcanadpik, which is in complete accordance with the teachings of rla Rpa Gosvms followers (rpnugas), has been compiled in summary form from rla Santana Gosvms vaiavasmti r Hari-bhakti-vilsa, and from the literature, essays, and instructions of various saintly mahjanas.
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Chapter Two
Activities performed during the early morning period (Brhma-muhrta-ktya / Nitya-Ktya)
Brhma-muhrta
One daa comprises twenty four minutes and two daas, or forty eight minutes, comprise one muhrta. In one complete day of twenty-four hours, there are thirty muhrtas. In the last part of the night, the segment of time consisting of the two muhrtas (one hour and thirty-six minutes) before sunrise, is called aruodaya, or dawn. The first of these two muhrtas is called the brhma-muhrta. This brhma-muhrta is the most beneficial time of the day for the cultivation of spiritual life. In this muhrta one should leave the bed saying, r r Guru Gaurga r r Rdh Vinodabihrj k jaya! and chanting the paca-tattva-mantra and the mah-mantra. Then one should brush the teeth, wash ones mouth, face, hands, and feet, and then bathe after passing stool. In the case of emergency, such as sickness, when one cannot bathe, one should at least change into fresh clothes. Afterward, while meditating on the lotus feet of rgurudeva, one must glorify him by chanting r Guru-vandan, r gurvaaka, etc. Then, with heartfelt devotion one should chant ka-nma and recite the following prayers:
jayati jana-nivso devak-janma-vdo yadu-vara-pariad svai dorbhir asyann adharmam sthira-cara-vjina-ghna su-smita-r-mukhena vraja-pura-vanitn vardhayan kmadevam (1)
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There are doubts concerning His being born from the womb of Devak. All glories to that Yaod-nandana, who resides within the hearts of all! His assembly is decorated with the presence of the exalted Ydavas, and He destroys irreligion with His own might and the help of His devotees. Despite the controversy concerning His birth, the chanting of His name removes inauspiciousness from all living entities, both moving and stationary. All glories to Vrajendranandana r Ka, whose softly smiling lotus face always enhances the transcendental lust of the vraja-gops.
vidagdha-gopla-vilsinn sambhoga-cihnkita-sarva-gtram pavitram mnya girm agamya brahma prapadye navanta-cauram (2)
I take shelter of that topmost relisher of rasa, the supreme Absolute Truth Gopla r Ka, who on different parts of His body bears the signs of conjugal union with the expert gops, who steals butter, and who is incomprehensible through Vedic statements.
udgyatnm aravinda-locanana vrajgann divam aspad dhvani daghna ca nirmanthana-abda-mirito nirasyate yena dim amagalam (3)
When mixed with the sound of churning yoghurt, the vraja-gops loud singing of sweet and melodious songs that glorify the name, form, qualities and pastimes of lotus-eyed r Ka pervades the entire atmosphere and removes inauspiciousness in all directions.
One can also recite various other appropriate verses and prayers at this time. Afterward, one should offer prostrated
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Bathing (snna)
Those who are able should bathe with cold water in the early morning. If one cant bathe with cold water, he can bathe with luke-warm water. Before bathing one should complete the activities of passing urine and stool.1 For bathing, well-water is good, pond-water is better, and river-water is best. The topmost form of bathing is performing krtana of Kas holy names, and remembering Ka. This is also known as mnasa-snna, or
1 After passing stool, one should not touch anything with the left hand (door, tap, towel, soap, etc.). One should wash his hands with earth or soap, taking the soap in the right hand, making it soapy, putting the soap down and then rubbing ones right hand with the left. This should be done a minimum two to three times. One should not bathe naked nor in impure water. Also, using oil after bathing is considered impure. One should apply oil to ones hair or body before taking bath. One should not brush ones teeth, shave, or cut ones nails after bathing. While passing urine one should not stand but should squat down and pass in such a manner as to not contaminate ones cloth. After passing urine one should purify oneself by first washing ones genital, hands, and feet with water, and then by rinsing ones mouth.
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mental bath. After bathing in water, every person must perform mnasa-snna. The supremacy of the mnasa-snna is confirmed in the scriptures:
apavitra pavitro v sarvvasth gato pi v ya smaret puarkka sa bhybhyantara-uci
Garua-pura Whether one is contaminated, pure, or has passed through all conditions and stages of life, if one remembers the lotus-eyed Lord, Puarkka, r Ka, one becomes pure both externally and internally.
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arcana, because there is always the possibility of woolen fibres falling on the arcana paraphernalia.
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O Gag, O Yamun, O Godvar, O Sarasvat, O Narmad, O Sindhu, O Kver, please become present in this water.
Use this water and gop-candana to form a paste in the left hand. Then, with twelve mantras beginning with o keavya nama, apply tilaka by forming the rdhva-pura, the temple of r Hari (two upwardly raised lines) on twelve different parts of the body, starting with the forehead.6 There must be a clean space in the middle of the rdhva-pura. The centre of the eyebrows extending three-quarters of the way down the nose is called the nsmla. Starting from the centre of the eyebrows, form the rdhva-pura on the forehead reaching up to the beginning of the hairline. The mantra to invoke remembrance of the twelve names of the Lord that are to be chanted while applying the tilaka is as follows:
lale keava dhyyen nryaam athodare vaka-sthale mdhava tu govinda kaha-kpake viu ca dakie kukau bhau ca madhusdaam trivikrama kandhare tu vmana vma-prvake rdhara vma-bhau tu hkea ca kandhare phe tu padmanbha ca kay dmodara nyaset
6 Do not apply tilaka in the bathroom. The tilaka marking should not be too big, making it look clumsy, or so small that you cannot see it. It shouldnt be crooked, or off-centred. The ball of tilaka should not be dirty and it should not be kept in a box as a wet paste. The tilaka paste should be feshly made and applied every day while sitting, not standing.
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In accordance with the above lokas, chant the following mantras while touching the different parts of the body:7 on the forehead o keavya nama on the belly o nryaya nama on the chest o mdhavya nama on the hollow of the neck o govindya nama on the right side of the abdomen o viave nama on the right arm o madhusdanya nama on the right shoulder o trivikramya nama on the left side of the abdomen o vmanya nama on the left arm o rdharya nama on the left shoulder o hkeya nama on the upper back o padmanbhya nama on the lower back o dmodarya nama Finally, after purifying the hand, the remaining water, mixed with gop-candana, should be wiped upon the top of the head while chanting o vsudevya nama.
camana
After applying tilaka, one should perform camana. Vaiava camana is of two kinds: ordinary (sdhraa) and specific (viea). Before any devotional activity, performing ordinary camana will suffice. However, at the time of bathing the Deity or at the time of pj, one must perform viea-camana.
7 One may first apply the tilaka to the different parts of the body, and after finishing applying all the tilakas, one should chant the below mentioned mantras while touching each of the tilakas. In other words, after you apply tilaka to all the parts, then you go back and touch all those parts again. Alternatively, one may chant the below mentioned mantras as he applies the tilaka to the different parts of the body.
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Sdhraa-camana: Men should wrap their brhmaa thread8 three times around the thumb of the right hand. Taking in the left hand one camana spoon with water in it, place a little water in the palm of the right hand; and after chanting o keavya nama, sip a little water9 and throw the rest to the side. After purifying the hand with a new spoon of water, repeat the above process of camana while chanting o nryaya nama and o mdhavya nama. Viea-camana: Taking the camana spoon, purify the hands with water. Then chant:
8 Upavta (using the brhmaa thread). The brhmaa thread is actually composed of three different threads, each comprised of nine twisted strands. It is received from r-guru at the time of the upanayana-saskra. Only men should wear the brhmaa thread. The brhmaa thread represents the guruparampar, and therefore, this thread is sacred and should not get contaminated. While passing water or stool, one should wrap the sacred thread around the right ear three times. It is described in the scriptures that since all the holy trthas reside in the right ear, the thread remains pure in that position even as the rest of the body becomes impure. While doing camana, chanting gyatr, performing arcana, and offering bhoga, etc., one should perform the worship with the thread wrapped around the thumb of the right hand three times. If the brhmaa thread is too short, then wrapping it around the thumb once will suffice. The brhmaa thread should never come below the navel, touch the ground, or touch ones feet. If the brhmaa thread gets contaminated or dirty, then one may clean it with soap. If the thread gets cut or breaks, one should change it with a new brhmaa thread. One may also change the thread if it gets too old, dirty or contaminated. Auspicious days to change the thread are Ekda, Gauraprim, Guru-prim, etc. To change the thread, one should get a bona fide brhmaa thread (made by someone initiated by a sad-guru), wash it, and dry it. Afterward, it should be given to the pjr who will offer it to the lotus feet of r Gaurga, with a small amount of candana applied to it. After receiving it one should put on the thread before chanting ones gyatr and perform the gyatr with both the old and new threads wrapped around the thumb of the right hand. After finishing the gyatr, one should carefully take off the old thread, passing by the feet without touching them. One should then discharge the old thread by putting it into a sacred river or pond. 9 While sipping water, one should not make a slurping sound. Also, one should not contaminate the brhmaa thread by touching it to the mouth.
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o keavya nama place water in right hand and sip; purify hand with water o nryaa nama place water in right hand and sip; purify hand with water o mdhavya nama place water in right hand and sip; purify hand with water o govindya nama purify the right hand with water o viave nama wash the left hand with water o madhusdanya nama wash the upper lip with water applied to your right fore finger o trivikramya nama wash the lower lip with water applied to your right fore finger o vmanya nama wash the space beneath the nose and above the upper lip with water applied to your right fore finger o rdharya nama wash the space beneath the lower lip and the chin with water applied to your right fore finger o hkesya nama wash both hands with water o padmanbhya nama wash both feet with water o dmodarya nama wash (sprinkle) the forehead with water (then leave the spoon of the paca-ptra) o vsudevya nama touch the mouth with the right thumb touching the upper and lower lips o sakaraya nama touch the right nostril with the right thumb o pradyumnya nama touch the left nostril with the right thumb o aniruddhya nama touch the right eye with the right thumb o puruottamya nama touch the left eye with the right thumb o adhoksajya nama touch the right ear with the right thumb
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o nsihya nama touch the left ear with the right thumb o acyutya nama touch the navel with the right thumb o janrdanya nama touch the heart with the right thumb o upendrya nama touch the forehead with the right thumb o haraye nama touch the right arm with the right thumb o kya nama touch the left arm with the right thumb Finally, recite the following mantra:
o tad vio parama pada sad payanti sraya divva cakur tatam
g Veda Sahit Just as those with ordinary vision see the suns rays in the sky, so the wise and learned devotees always see the supreme abode of Lord Viu.
In a situation where one is unable to perform viea-camana, ordinary camana will serve the purpose.
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chanted after taking ones bath, putting on clean cloth, and during the proper time. Sitting on a clean sana, preferably made out of wool, silk, or kua grass, one should apply tilaka and perform camana. Then, facing the proper direction, one should perform bhta-uddhi, the process of identifying oneself as the servant of the servant of Ka (see Chapter Three, Purification of Oneself), and proceed to chant hnika. One may also face the Deities while chanting ones hnika. hnika should not be chanted in a contaminated condition or place. The brahma-gyatr must be chanted during the three sandhys of the day, otherwise it will not bear fruit. 11 The bell that is hanging on the roof of the temple. If there is no temple bell, one may ring a hand-held bell or clap ones hands.
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jaya jaya kpmaya jagatera ntha sarva jagatere kara ubha di-pt
O Bhagavn! All glories, all glories unto You, the merciful Lord of the universe! Please cast Your auspicious glance upon all the worlds.
Upon reciting these prayers, clap three times and enter the Deity room. Afterward, light the oil lamp12 and sit down on the sana. Perform ordinary camana and, while ringing the bell, proceed to the place where r-gurudeva is resting. Awaken him by touching his feet and chanting:
uttihottiha r guro tyaja nidr kpmaya
O most merciful gurudeva, please arise, please arise and give up your sleep.
12 Generally an oil or ghee lamp is kept on the altar, which is used for providing light for the Deities, and also for lighting incense, ghee wicks, etc. If one doesnt have an oil lamp, one can provide light by using a candle or an electric lantern. One should be careful not to touch or perform worship of the Deities in the dark.
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Next, while touching the lotus feet of r r RdhGovinda, awaken Them by chanting:13
go-gopa-gokulnanda yaodnanda vardhana uttiha rdhay srddha prtar sj jagat-pate
O joy of Gokula, the cowherd boys, and the cows! O increaser of Mother Yaods bliss! O Lord of the universe! Please arise along with r Rdh, for it is almost morning.
Afterward, meditate that these personalities have risen and taken their seat on the altar. Physically place the Deities on the altar if they were removed to a separate bed the previous night.
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Offer the guru and Deities camana to rinse their mouths while reciting the following mantras: ida camanya ai gurave nama offer camana into the throw-out pot ida camanya kl gaurya nama offer camana into the throw-out pot ida camanya r kl rdh-kbhy nama offer camana into the throw-out pot Offer danta-kha by placing a twig on a small tray in front of the Lord while reciting the following mantras: ea danta-kha ai gurave nama ea danta-kha kl gaurya nama ea danta-kha r kl rdh-kbhy nama Now offer camana again while reciting the following mantras: ida camanya ai gurave nama offer camana into the throw-out pot twelve times ida camanya kl gaurya nama offer camana into the throw-out pot twelve times ida camanya r kl rdh-kbhy nama offer camana into the throw-out pot twelve times
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and flowers. Afterward, purify the hands with water from the paca-ptra and offer one tulas leaf at the feet of each Deity,17 while chanting Their appropriate mla-mantra. For example, to offer to r Gauraga, say: etat tulas-ptram kl gaurya svh. Decorate each Deity with the appropriate crown, flute, ornaments, and so on, and then perform magala-rati.
Procedure of magala-rati
Sitting on an sana and ringing the bell, offer flowers (pupjali) to the feet of each Deity and chant Their respective mla-mantras. Offer flowers first to r-guru, Gaurga, and then to Rdh-Ka. For example, to offer flowers to r-gurudeva, chant, ea pupjali ai gurave nama. Still ringing the bell, the pjr should open the doors or screen of the Deity room. Afterward, offer the articles in the following order: incense (dhpa), ghee lamp (dpa), conch with water (akha), cloth (vastra), flowers (pupa), whisk (cmara) and peacock fan (pakha). Each article should be offered while chanting the mla-mantra for each Deity.18 For example, to offer incense to r Gaurga chant, ea dhpa kl gaurya svh. Before each article is offered, purify the right hand with a little water from the paca-ptra, and then purify the article once with a drop of water. The peacock fan should only be offered to Ka.19
17 For r-gurudeva and rmat Rdhrn, put the tulas leaf on their hand. 18 For incense chant, ea dhpa (and mla-mantra); for ghee lamp chant, ea dipa (and mla-mantra); for water in the conch chant, ida arghyam (and mlamantra); for cloth chant, ida vastram (and mla-mantra); for flowers chant, etni pupni (and mla-mantra); for whisk chant, ea cmara sev (and mla-mantra); for peacock fan chant, ea vyajana sev (and mla-mantra); for general fan chant, ea vyajana sev (and mla-mantra). These mantras are chanted when the pjr offers the articles to the Deity during the rati song. 19 Only Ka in Vndvana, who wears a peacock feather, should be offered the peacock fan. Thus, even Dvrakadhia or Mathurea Ka should not be offered the peacock fan.
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The cmara and the peacock fan should not be used from the beginning of the month of Krttika until the day of iva-rtri, unless the climate is hot, in which case they can be used. To perform madhyhna-rati with camphor is superb. First of all, one should light the incense and the lamp and offer the presented articles in sequence. One should offer the five-wick lamp (paca-pradpa) four times to the lotus feet, twice to the navel, one time to the face, and seven times to all the limbs of the body (e.g., a circle is made around the body of the Deity seven times). The water in the conchshell should be rotated three times over the heads of the Deities. For offering the other articles there are no fixed rules regarding the number of times they have to be rotated. The incense holder should not be lifted above the Lords navel. Flowers should be offered by rotating them around the feet only. The offered or prasd lamp should be rotated as an offering to tulas, Garua, the demigods, and the devotees.20 After completing the rati, one should come out of the Deity room, blow the conch three times (each blow for a long period), and then rinse it in an appropriate place.21 Sprinkle the assembled devotees with the water remaining from the offering in the small conchshell. After chanting the jaya-dhvani of r Guru-Gaurga-Rdh-Vinodabihrj and others, the pjr should offer prostrated obeisances (sga daavat-prama)22 four times. With full faith, the assembled devotees should observe the rati being performed, and sing the rati-krtana as well as the paca-tattva mantra and mah-mantra
20 One should offer the articles to tulas before the guru-parampar and other Vaiavas. 21 When the conchshell is blown, it becomes contaminated by saliva. Therefore, it should be taken out of the Deity room and washed in a separate container or clean place. One should not wash the conchshell in contaminated places like the bathroom and toilet, or in places where the Deity paraphernelia is used, like the kitchen. 22 Men may perform either type of prama, but women traditionally perform only pacga-prama, since their breasts should not touch the earth.
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with sweet voices, accompanied by instruments such as mdanga, karatla, gong, etc. The pjr should finish the worship in time with the rati-kirtana. After the rati, the assembled devotees should perform circumbulation of the temple and tulas four times.
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Ringing the bell, one should chant: ea pupjali r kl rdh-kbhy nama offer pupjali, a few flower petals, at the lotus feet of each Deity ida sana r kl rdh-kbhy nama offer the sana by putting a few flower petals on each sitting place (If there is no sana, then offer flowers on the ground in front of the Deity, or in absence, offer water into the throw-out pot.) etat pdya r kl rdh-kbhy nama offer water into the throw-out pot ida camanya r kl rdh-kbhy nama offer water into the throw-out pot ida minna-pnydikam r kl rdh-kbhy nama place a tulas leaf on each preparation. Sprinkle a few drops of water from the conchshell onto each preparation.24 One can offer bhoga to the Deity by using the mla-mantra for each Deity, such as ai gurave nama for the spiritual master, or kl gaurya svv for Gaurga. One may offer to r r Rdh and Ka together by the mantra, r kl rdha-kabhym namah, or one may offer separately first to r Ka with the mantra, kl kya namah, and then offer His prasda to rmat Rdhik with the mantra, r rdhikyai nama. One can then offer to r-gurudeva the prasda of r Gaurga, r Ka, or r Rdh-Ka. In this mood one can also offer unoffered bhoga to him, and r-gurudeva will honor the prasda after offering it to his worshipful Deity. In special cases, where there is a separate altar for r-gurudeva, or at his samdhi-mandira, there is no fault in offering the unoffered bhoga to him in this mood. Keeping
an example of how to offer the following articles first to r-gurudeva etc., please see Card 3. 24 While using the conchshell, be careful not to pour excessive water onto the bhoga, making it wet. Instead one may also use water from the camana cup.
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ones right hand, with the brhmaa thread wrapped around the thumb three times, covered by the left hand, above the bhoga plate, one should chant the mla-mantra or gopla-mantra eight times.25 Closing the curtains, one should come out of the Deity room, close the door, and chant the kma-gyatr and then the gaura-gyatr ten times, followed by the paca-tattva mantra and mah-mantra, both ten times. Then wait for the Lord to eat (e.g., 10 to 15 minutes). Again enter the Deity room and offer camana to the Deity by chanting:
ida camanya rm kl rdh-kbhy nama
Then offer tmbla, or in absence offer water into the throwout pot, while chanting:
ida tmbla r kl rdh-kbhy nama
Then offer this prasda to r-gurudeva and all the sakhs in the following sequence: ida mah-prasda ai r gurave nama ida mah-prasda o sarva-sakhbhyo nama ida mah-prasda o pauramsyai nama ida mah-prasda o tulasyai nama ida mah-prasda o sarva-vaiavebhyo nama ida mah-prasda o sarva-vaiavbhyo nama ida mah-prasda o sarva vrajavsbhyo nama
After offering the prasda to r-gurudeva and his assosciates,26 one should go outside the Deity room and chant
25 One may also chant the gaura-mantra eight times along with the goplamantra. 26 One offers the remnants of r Rdh-Ka first to r-gurudeva, who then takes the remnants and distributes them to all the sakhs and other associates. After this, one meditates on r-gurudeva partaking in the remnants.
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the guru-mantra and guru-gyatr ten times each, followed by the paca-tattva mantra and mah-mantra both ten times. Then, clapping ones hands, one should re-enter the Deity room and wash his mouth in the following manner by chanting:
ida camanya ai gurave nama
Then one can take the plate outside and wash the floor where it was placed. Replace the Deities flute and crowns, and re-open the door or curtains.
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which are in the budding stage, unfragrant flowers, flowers having a pungent smell, unsanctified flowers, flowers already smelt or offered, and flowers grown in impure places like the crematorium, are unfit for the worship of r Bhagavn. In the absence of flowers, one can offer flowers in meditation and offer tulas leaves or water. Flowers should not be washed with water. Flowers should be sanctified for the arcana of r Bhagavn by sprinkling candana or Gag water on them, while chanting the following mantra:
pupe pupe mah-pupe supupe pupa-sambhave pupa-cayvakre ca hu pha svh
O flowers, O great and auspicious flowers who have appeared from budding creepers, may you be purified.
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though, picking tulas is only probhited on the day of dvda. Picking tulas at night time is also prohibited. Rather, one may use unoffered tulas leaves that are dried or picked many days previously. It is forbidden to put tulas on the feet of r-gurudeva. One may put tulas into the hand of r-gurudeva. One should pick tulas leaves only with the intention of using them in the service of Bhagavn, and no one else.
28 When bathing tulas, one generally offers her three spoons of water from the camana cup, and recites the above-mentioned snna-mantra.
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Chapter Three
Forenoon Duties (Prvhna-ktya)
On the order of r-gurudeva [Meditating that I am performing this worhip on the order of r-gurudeva and under his guidance.], chant r r Guru-Gaurga r r Rdh Vinodabihrj k jaya, offer prostrated obeisances, and enter into the room for Their worship. Then, sanctify the sana, or sitting place. Before beginning, gather all necessary paraphernalia for performing the arcana of the Lord.
Then sprinkle some water on the sana, and offer the sana fragrant flowers. 55
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Before establishing each article, draw two intersecting triangles on the place where the article is to be established, chanting the mantra, o astrya pha. Then rinse and place the article in its place.
After washing the tulas leaves, place them in the ptra. Flowers should not be washed with water. Purify them by chanting the pupa-uddhi-mantra.
pupe pupe mah-pupe supupe pupa-sambhave pupa-cayvakre ca hu pha svh
O flowers, O great and auspicious flowers who have appeared from budding creepers, may you be purified.
In the absence of Gag water, purify ordinary water by chanting the previously mentioned mantra to invoke the trthas.
gage ca yamune caiva godvari sarasvati narmade sindho kveri jale smin sannidhi kuru
O Gag, O Yamun, O Godvar, O Sarasvat, O Narmad, O Sindhu, O Kver, please become present in this water.
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same triangular design on the place where the conchshell stand will sit. Chanting o astrya pha, one should pour some water from the waterpot into his hand and sprinkle it on the conchshell stand to wash it. After this, one should chant o dhra-aktaye nama, and taking one petal dipped in candana, place it in the triangular design. Then one should place the conchshell stand on the triangular design. Again, chanting o astrya pha, one should wash the conchshell in the same way and place it on the stand. While chanting o hdayya nama, one should place gandha (a mixture of candana, camphor, and musk)29, flowers, and tulas leaves into the conchshell. Chanting o irase svh, one should fill the conchshell with water from the waterpot. Next, taking a tulas leaf and a flower petal dipped in gandha, one should worship the conchshell stand by offering the flower petal to the conchshell stand, in rati fashion, with the mantra, o ma vahni-maalya daa-kaltmane nama. Then one should attach the flower petal with candana and the tulas leaf to the conchshell stand. Next one should take another flower petal dipped in candana and a tulas leaf, and perform the worship of the conchshell by offering them to the conchshell and uttering the mantra, o a arka-maalya dvdaa-kaltmane nama. Then one should press the the flower petal and tulas leaf onto the outside of the conchshell. After this, one should take another flower petal dipped in candana and a tulas leaf, and perform the worship of the water in the conchshell by offering them to the water while chanting the mantra, o u soma-maalya oaakaltmane nama. One should put the flower petal and tulas leaf into the water inside the conchshell. Summon all the holy waters into the water inside the conchshell by chanting the trthvhanamantra, while using the akua-mudr (see diagram on next page).
29 The three items, candana (sandalwood), karpra (camphor), and aguru (scented aguru wood), mixed in a particular ratio, comprise gandha. If all these ingredients are not available, simple sandalwood paste is sufficient. Camphor should not be used in the winter. Synthetic camphor should not be used, for it gives a burning sensation.
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Touch and cover the water in the conchshell with the right hand, covered by the left hand, and chant the mla-mantra or goplamantra eight times. One should be careful not to touch the water with ones fingernail.30 One should put a little water from the conch into the proksa-ptra (a pot meant for contaning this special water called viea-arghya). Then pour a little water from the conchshell into ones right hand, and sprinkle the water from the conchshell three times onto the items and area of worship, and ones body. Pour the remaining water in the throw-out pot.31 Fill the conch again with water while chanting o irase svh, and place it in front of you. Now that the bathing conchshell has been established, [meaning that it has been purified and the presence of all the holy waters, as well as the Lord, have been invoked into the conchshell] one should chant the prayers to the conchshell (sakha-stuti).
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garbh devri-nr vilayante sahasradh tava ndena ptle pcajanya namo stu te
O Pcajanya, I offer prama unto you. Your roaring sound shatters into thousands of pieces the wombs of the demons wives in the lower planetary systems.
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the purua-skta-mantra. Alternatively, chanting the mantra, ida snnyodaka o namo nryaya nama, while bathing the Deity, can serve the purpose. The water contained in the conchshell is as good as Gag water.
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After reciting the above mantra, offer pupjali, or flowers, to the lamp while chanting o nama dhpevarya.
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which some fragrant flowers have been soaked or to which rosewater has been added. Candana can be also added. Pdya is placed in the bowl called pdya-ptra, and is offered to the Lord with a spoon, by pouring it over His lotus feet. Only at the time of bathing does one physically pour it over the Deities feet. At other times one shows the spoon to the Lord and offers it by meditation. Afterwards, one discharges it into the throw-out pot.
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Lord, while the pjr meditates that he is offering it to the Lord for His satisfaction. The liquid is then poured into the bathing receptacle, called the throw-out pot (snna-ptra).
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milk: o ida dugdha snnyam (or o ida kra snniyam) yogurt: o ida dadhi snnyam ghee: o ida ghta snnyam honey: o ida madhu snnyam sugar: o ida ita snnyam (or o ida arkar snnyam) For example, while bathing Gaurga with milk from the conch shell, one should chant o ida dugdha snnyam kl gaurya svh. One may use these mantras for bathing rgurudeva as well, such as on his vysa-pj.
Scent (gandha)
The three items candana (sandalwood), karpra (camphor), and aguru (scented aguru wood), mixed in a particular ratio, comprise gandha.
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(ingredients for bathing), vastra (clothes), upavta (sacred thread), bhaa (ornaments), gandha (a special scent), pupa (flowers), dhpa (incense), dpa (ghee lamp), naivedya (foodstuffs), mlya (garland), and vandan (prayers). twelve articles (dvdaopacra) The twelve items for offering are: sana, pdya, arghya, camanya, madhuparka, snna, vastra, gandha, pupa, dhpa, dpa, and naivedya. ten articles (daopacra) The ten items for offering are: sana, pdya, arghya, camanya, madhuparka, gandha, pupa, dhpa, dpa, and naivedya. five articles (pacopacra) The five items for offering are gandha, pupa, dhpa, dpa, and naivedya.
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I am not a brhmaa, katriya, vaiya or dra, nor a brahmacr, ghastha, vnaprastha or sannys. Being transcendental to this gross and subtle body, I am the servant of the servant of the servant of the lotus feet of the master of the gops, r Ka, who is the ultimate shelter of everyone, full of transcendental bliss, and an ocean of unlimited nectar.
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Chapter Four
r Guru-pj
r Gaurasundara is sitting on a jewel-studded altar at the Yogapha in Mypura, which is part of the transcendental realm of r Navadvpa-dhma. r Nitynanda Prabhu is standing at His right side, r Gaddhara at His left, r Advaita Prabhu is standing before Him with folded hands, and rnivsa Paita is standing behind Him, holding an umbrella. Just below the jewelled altar of r Gaurasundara there is another altar, on which r-gurudeva is sitting. Keeping this conception within the heart, one should worship r-gurudeva, according to ones capacity, with sixteen, twelve, ten, or five articles.
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Arcana of r Gurudeva
After reciting this mantra, utter the name of ones rgurudeva and chant his jaya-dhvani three times. For example, nitya-ll-pravia o viupda aottara-ata r rmad Bhakti Prajna Keava Gosvm Mahrja k jaya! First worship r-gurudeva mentally,33 and pray to him for his mercy. Then worship him with external items, while reciting the guru-mantra, received at the time of dk. Next, call upon rgurudeva with the feeling, I am bathing him in the snna-ptra. While ringing the bell, one should chant the following mantras and offer him an sana, pdya, etc. ida sana ai gurave nama offer flowers dipped in candana into the snna-ptra for the purpose of making an sana for r-gurudeva
33 One should offer to r-gurudeva all the sixteen articles mentioned below in sequence, first in ones mind and then physically. At this point, if one has a Deity of r-gurudeva and wants to bathe him, then one should place him into the bathing pot (snna-ptra). If one doesnt have a Deity, one may place a picture of r-gurudeva in front of the bathing pot, and showing the articles to the picture, discharge them into the bathing pot. If a bathing pot is not used, then they should be discharged into the throw-out pot. Also, if a Deity is made out of wood and one doesnt want to get him wet, then one may place a mirror in the bathing pot, and bathe the Deitys reflection by pouring the substances onto the mirror.
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prabho! kpay svgata kuru ai gurave nama with folded hands, invite him on the sana situated in the snna-ptra etat pdya ai gurave nama offer water at his lotus feet into the snna-ptra ida arghya ai gurave nama offer arghya (gandha, flowers, and water) into the snna-ptra ida camanya ai gurave nama discharge water into the throw-out pot ea madhuparka ai gurave nama offer madhuparka into the snna-ptra ida camanya ai gurave nama discharge water into the throw-out pot ida sugandha taila ai gurave nama afterward, meditate on applying fragrant oil to the beautiful limbs of r-gurudeva, and offer a flower dipped in candana into the snna-ptra ida snnya ai gurave nama while ringing the bell and reciting prayers, bathe r-gurudeva in the snna-ptra with fragrant water poured from the conchshell ida sottarya-vastra ai gurave nama offer two flowers in the throw-out pot for the purpose of offering an upper and lower garment to r-gurudeva ida camanya ai gurave nama discharge water into the throw-out pot After this, meditate that r-gurudeva is sitting at his place on the altar. Touch his feet, and chant the guru-mantra eight times. This is called prasdhana [meaning that one has now completed cleansing and decorating the transcendental body of r-gurudeva.] Then offer the following articles. In absence, meditate on offering the article, and offer a flower dipped in candana at his lotus feet, or offer water into the throw-out pot. ida upavta ai gurave nama offer the sacred thread (upavta) to r-gurudeva 73
ida tilaka ai gurave nama draw the tilaka mark on the body of r-gurudeva ida bharaa ai gurave nama for the purpose of decorating r-gurudeva [with a flower garland, brhmaa thread, cloth, tilaka etc.], offer a flower dipped in candana at his lotus feet ea gandha ai gurave nama offer scent at the lotus feet of r-gurudeva ida sugandha pupa ai gurave nama offer flowers dipped in candana at his lotus feet etat tulas ptra ai gurave nama offer tulas into his right hand ea dhpa ai gurave nama offer incense to him by discharging water into the throw-out pot ea dpa ai gurave nama offer a ghee lamp to him by discharging water into the throw-out pot34 [If one is performing guru-pj as part of regular arcana, then foodstuff (naivedya) will be offered during the arcana of r Gaurga and r Rdh-Ka, and the remnants will be offered to r-gurudeva afterward. If this is the case, one continues directly to r-gaurga-pj and the arcana of r Rdh-Ka. In the case where arcana is only being performed to rgurudeva, or being performed separately such as on his vysapj or disappearance day, one should continue the arcana of rgurudeva and offer him naivedya as shown below. (r-gurudeva will offer the bhoga himself to his worshipful Deity, and then honor the remnants.)] Here one should again offer sana, pdya, and camana as before; and then offer foodstuffs (naivedya) by chanting:
34 Generally one performs r-guru-pj, followed by the arcana of r Gaurga and r Rdh-Ka. At that time, when one offers the incense physically to r Rdh-Ka, one also offers it to r-gurudeva; therefore, here one may substitute incense by discharging water into the throw-out pot.
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ida naivedya ai gurave nama place tulas leaves on each preparation and sprinkle the offering plate (naivedyaptra) with water from the conchshell ida pnya ai gurave nama place a tulas leaf and sprinkle a drop of water from the conchshell into the drinking cup (pnya-ptra) from the conchshell35 ida camanya ai gurave nama discharge water into the throw-out pot After this, meditate that r-gurudeva is very happily situated on his altar. ida tmbla ai gurave nama offer him tmbla, or in the absence of tmbla, offer flowers ida mlya ai gurave nama offer him a flower garland ida sarvam ai gurave nama offer a flower unto the lotus feet of r-gurudeva, representing all the items that are very dear to r-gurudeva that may have not been offered After this, chant guru-gyatr ten times and offer prayers and obeisances unto him.
Prayers to r Gurudeva
tva gopik vsa-ravesa tanayntike si sevdhikrii guro nija pda padme dsya pradya kuru m vraja knane r rdhghri-sevana-rase sukhin sukhbdhau
O Gurudeva! You are immersed in an ocean of bliss and you can award transcendental service. You are the beloved gopk of rmat Rdhik. Please bestow on me the shelter of your lotus feet, so that I can be blissfully engaged in
35 Along with the offering plate, a cup of water is always offered.
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nma-reha manum api ac-putram atra svarpa rpa tasygrajam uru-pur mthur gohavm rdh-kua giri-varam aho rdhik-mdhav prpto yasya prathita-kpay r-guru ta nato smi
I bow down to the beautiful lotus feet of my spiritual master, by whose causeless mercy I have obtained the supreme holy name, the divine mantra; the service of the son of Sac-mt; the association of rla Svarpa Dmodara, Rpa Gosvm, and his older brother, Santana Gosvm; the supreme abode of Mathur; the blissful abode of Vndvana; the divine Rdh-kua and Govardhana Hill; and the desire within my heart for the loving service of r Rdhik and Mdhava in Vndvana.
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Vaiava-prama
vch-kalpa-tarubhya ca kp-sindhubhya eva ca patitn pvanebhyo vaiavebhyo namo nama
I offer prama to the Vaiavas who, just like desire trees, can fulfil the desires of everyone and who are full of compassion for conditioned souls.
Mah-mantra
hare ka hare ka ka ka hare hare hare rma hare rma rma rma hare hare
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Chapter Five
r Gaurga-pj
[One may perform worship of r Gaurga with the same paraphernalia used in the arcana of r-gurudeva, but the paraphernalia should be purified first with water from the paca-ptra. Already offered items, such as incense, ghee lamp, etc., cannot be used. Also separate bathing pots are used for the Deity and for r-gurudeva.] Beg r-gurudeva for the mercy to perform the arcana of r Gaurga in His paca-tattva form. First meditate on r Navadvpa-dhma.
Meditation on r Navadvpa-dhma
svardhuny cru-tre sphuritam ati-bhat-krma-phbha-gtra ramyrmvta san-mai-kanaka-mahsadma-saghai partam nitya pratyalayodyat-praaya-bhara-lasat-ka-sakrtanhya r-vndavy-abhinna tri-jagad-anupama r-navadvpam de
All glories to r Navadvpa-dhma, situated on the beautiful banks of r Bhgrath, which is spread wide in the shape of a tortoise shell and adorned with jewelled palaces of gold and numerous charming resting places. That place where the devotees are submerged in the inner moods of r-ka sakrtana-rasa, being non-different from r Vndvana-dhma, is supremely matchless within all the three worlds.
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Then meditate on the lotus feet of rman Mahprabhu, as He sits on a jewelled altar at Yogapha Mypura, within the boundary of r Navadvpa-dhma.
r Gaura-dhyna-mantra
rman-mauktika-dma-baddha-cikura su-smera-candrnana r-khaguru-cru-citra-vasana srag-divya-bhcitam ntyvea-rasnumoda-madhura kandarpa-veojjvala caitanya kanaka-dyuti nija-janai sasevyamna bhaje
I worship r Caitanyadeva, whose hair is intertwined with beautiful garlands of pearls, whose face is splendorous like a radiant moon, whose limbs are anointed with candana and aguru, and who, adorned with wonderful clothes, garlands, and transcendental, glittering ornaments, dances while absorbed in the ecstasies of sweet mellows. His body of golden complexion, being adorned with the ornaments of bhva, makes Him appear like an enchanting Cupid amidst the presence of His intimate associates.
Arcana of r Gaurga
In the same manner as that of guru-pj, after first performing mnasa-pj, or mental worship, of r Gaurga, one should, with paraphernalia, perform the external worship of r Gaurga in the form of the Deity or r-lagrma-il, while chanting the r-gaura-mantra which one has received from
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r-gurudeva.36 One should meditate that, After invoking r Gaurga-deva, I am bathing Him, and offer the following articles by chanting: ida sana kl gaurya svh offer a flower with candana into the bathing pot (snna-ptra) for the purpose of an sana prabho! kpay svgata kuru kl gaurya svh with folded hands, invite rman Mahprabhu onto the sana situated in the snna-ptra etat pdya kl gaurya svh offer water at His lotus feet in the snna-ptra ida arghya kl gaurya svh offer arghya into the snna-ptra ida camanya kl gaurya svh discharge water into the throw-out pot ea madhuparka kl gaurya svh offer madhuparka into the snna-ptra ida camanya kl gaurya svh discharge water into the throw-out pot ida sugandha taila kl gaurya svh afterward, meditate on applying oil to the limbs of rman Mahprabhu and offer a flower dipped in candana into the snna-ptra ida snnya kl gaurya svh bathe Him with fragrant water from the conchshell while ringing the bell and reciting prayers; after bathing Him, dry His body with a soft cloth ida sottarya-vastra kl gaurya svh offer two flowers into the throw-out pot, meditating upon offering garments to Him
36 One should offer to r Gaurga all the sixteen articles mentioned below in sequence, first in ones mind and then physically. At this point, if one has a Deity of r Gaurga and wants to bathe Him, then one should place Him into the bathing pot (snna-ptra). If one doesnt have a Deity, one may place a picture of r Gaurga in front of the bathing pot and, showing the articles to the picture, discharge them into the bathing pot. If a bathing pot is not used, then they should be discharged into the throw-out pot.
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ida camanya kl gaurya svh offer water into the throw-out pot Meditate on rman Mahprabhu, sitting on His altar and feeling very satisfied. Then touch His lotus feet and chant rgaura-mantra eight times. Afterward, chant: ida upavta kl gaurya svh offer the sacred thread to r Gaurasundara, or in its absence offer a flower ida tilaka kl gaurya svh draw tilaka marks on the Deity. In absence of tilaka, meditate on drawing tilaka marks on the Deity and offer a flower dipped in candana. ida bharaa kl gaurya svh meditate on decorating the Deity with ornaments and offer a flower ea gandha kl gaurya svh offer scent at the lotus feet of the Deity ida sugandha pupa kl gaurya svh offer flowers dipped in candana at the lotus feet of the Deity etat tulas-ptram kl gaurya svh offer tulas leaves dipped in candana at His lotus feet ea dhpa kl gaurya svh offer water into the throw-out pot ea dpa kl gaurya svh offer water into the throw-out pot [If one only has a single bhoga offering plate and one is worshiping r Gaurga and r Rdh-Ka, it should be then offered during the time of r Rdh-Ka arcana. Here, one can substitute the bhoga by discharging water into the throw-out pot. Example: ida naivedya kl gaurya svh offer water into the throw-out pot. Then continue offering the rest of the articles such as pnya, camanya, etc. If one is not performing r Rdh-Ka arcana, then the bhoga offering plate is presented here to r Gaurga.]
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Here, one should again offer sana, pdya, and camana as previously mentioned. ida naivedya kl gaurya svh place tulas leaves on each preparation, and sprinkle the offering plate (naivedyaptra) with water from the conchshell ida pnya kl gaurya svh place tulas leaves, and sprinkle water from the conchshell into the drinking cup (pnya-ptra) ida camanya kl gaurya svh discharge water into the throw-out pot Then meditate on rman Mahprabhu sitting on His altar with great satisfaction. ida tmbla kl gaurya svh offer tmbla, or in the absence of tmbla, offer a flower dipped in candana ida mlya kl gaurya svh offer a garland to the Deity ida sarva kl gaurya svh offer flowers at His lotus feet After performing the worship as described above, chant rgaura-gyatr ten times. Then offer prayers and prama.
Prayers (stuti)
dhyeya sad paribhava-ghna abha-doha trthspada iva-virici-nuta arayam bhtyrtti-ha praata-pla bhvabdhi-pota vande mah-purua te cararavindam
(rmad-Bhgavatam 11.5.33) O rman Mahprabhu! O protector of the surrendered souls, Your lotus feet are the object of my constant
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meditation. There is no restriction in regard to time and place for Your meditation. You are the destroyer of the insults received from ones senses and family members (in other words, You destroy the material existence of the living entities). You are the supreme abode of all trthas like r Gaua, r Vraja, and r Ketra-maala. You are the supreme shelter of the mah-bhgavata devotees, who are followers of rla Rpa Gosvm, in the r BrahmMadhva-Gauya Vaiava line. You are glorified by Lord iva in his incarnation as rman Advaita crya, and by Lord Brahm in his incarnation as as nmcrya r Haridsa hkura. You removed the distress of a sheltered brhmaa suffering from leprosy, and You destroyed the ulterior desires for material enjoyment from the hearts of Srvabhauma Bhacrya and King Pratparudra. You destroy the evil paths of anyabhila, karma, jna, yoga, and so on, which are the enemies of uddha-bhakti. You are the bestower of ka-prema. I worship Your lotus feet, which are like a boat to help us cross the ocean of nescience.
tyaktv sudustyaja-surepsita-rjya-lakm dharmiha rya-vacas yad agd arayam my-mga dayitayepsitam anvadhvad vande mah-purua te cararavindam
(rmad-Bhgavatam 11.5.34) I worship the lotus feet of r Caitanya Mahprabhu. Appearing as a mah-purua, or exalted sage, who, in order to keep true the words of a brhmaa, retired to the forest (accepted sannysa), renouncing His life and soul, rmat Viu-priya-dev, who is the manifestation of r Lakm. His compassion has no limit. Bestowing His mercy freely on the fallen souls who are deeply entangled in hankering
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after women, children, and wealth, He immerses them in the ocean of ka-prema.
Obeisances (prama)
nanda-llmaya-vigrahya hembha-divyac-chavi-sundarya tasmai mah-prema-rasa-pradya caitanya-candrya namo namas te
(Caitanya-candrmta) I offer prama unto r Caitanya-candra, whose form is the embodiment of blissful transcendental pastimes, whose golden complexion is divinely beautiful, and who bestows unlimited nectar in the mellows of prema.
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Paca-tattva
r-ka-caitanya prabhu nitynanda r-advaita gaddhara rvsdi-gaura-bhakta-vnda
Mah-mantra
hare ka hare ka ka ka hare hare hare rma hare rma rma rma hare hare
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Chapter Six
Arcana of r Rdh-Ka
[One may perform worship of r Rdh-Ka by using the same paraphernalia, used in the arcana of r-gurudeva and r Gaurga, but that paraphernalia should be purified first with water from the paca-ptra. The same bathing pot, or snna-ptra, that was used for r Gaurga may be used for r Rdh-Ka.] Begin the arcana of r Rdh-Ka by seeking the permission and mercy of r-guru and Gaurga. r-gurudeva is a confidential servant and an intimate sakh of r RdhKa. Gurudeva is engaged in the direct service of r Rdh-Ka meditating on this, and remembering ones incapability, perform the arcana. First meditate on r Vndvana.
Meditation on r Vndvana-dhma
tato vndvana dhyyet paramnanda-vardhanam klind-jala-kallola-sagi-mruta-sevitam nn-pupa-lat-baddha-vka-aai ca maitam koi-srya-sambhsa vimukta a-taragakai tan-madhye ratna-khacita svara-sihsana mahat
Meditate on a great golden throne studded with jewels within the divine realm of r Vndvana-dhma. A place
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of ever-increasing bliss, Vndvana-dhma is served by breezes cooled by the touch of the Yamuns waves and is decorated with various types of flowers, creepers, and trees. Its splendour is equal to that of millions of suns, and it is ever free from the six waves of material nature (namely lust, anger, greed, envy, false ego, and illusion).
Meditation on r Rdh-Ka
dvyad-vndraya-kalpa-drumdha rmad-ratngra-sihsana-sthau r-r-rdh-rla-govinda-devau prehlbhi sevyamnau smarmi
I meditate upon rmat Rdhik and rman Govindadeva, who are seated on an effulgent jewelled throne beneath a desire tree in a temple composed of jewels within the supremely beautiful land of r Vndvana. I meditate on Them, accepting service from Their beloved sakhs, headed by Lalit and Vikh.
sat-puarka-nayana meghbha vaidyutmbaram dvi-bhuja jna-mudrhya vana-mlinam varam divylakraopeta sakhbhi pariveitam cid-nanda-ghana ka rdhligita-vigraham
I meditate on r Ka (seated on the jewelled throne), who possesses beautiful lotus eyes, whose bodily hue resembles that of a fresh raincloud, who wears a yellow silken dhoti, who has two arms, who plays the flute, who wears beautiful forest garlands, who is adorned with glittering ornaments, who is surrounded by the gops, who embraces rmat Rdhik, and whose body is composed of transcendental consciousness and bliss.
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ida arghya r kl rdh-kbhy nama offer arghya into the snna-ptra ida camanya r kl rdh-kbhy nama offer water into the throw-out pot ea madhuparka r kl rdh-kbhy nama offer madhuparka into the snna-ptra ida camanya r kl rdh-kbhy nama offer water into the throw-out pot ida sugandha-taila r kl rdh-kbhy nama afterward, meditate on applying fragrant oil to the limbs of the Divine Couple, and offer a flower dipped in candana into the snna-ptra ida snnya rm r kl rdh-kbhy nama bathe Them with fragrant water from the conchshell, while ringing the bell and reciting prayers; after bathing Them, dry Their bodies with a soft cloth ida sottarya-vastra r kl rdh-kbhy nama offer two flowers into the throw-out pot, meditating that one is offering Them clothes ida camanya r kl rdh-kbhy nama offer water into the throw-out pot Then meditate on the Divine Couple, sitting on Their altar, feeling very satisfied. Touch Their lotus feet and chant the mla-mantra (r-ka-mantra and r-rdh-mantra). Afterward, chant: ida upavta kl kya nama offer the sacred thread to r Ka, or offer a flower dipped in candana ida tilaka r kl rdh-kbhy nama meditating upon drawing tilaka marks on the Deities, offer tulas dipped in candana into the throw-out pot ida bharaa r kl rdh-kbhy nama meditate on decorating the Deities with ornaments and offer a flower dipped in candana 90
ea gandha r kl rdh-kbhy nama offer candana at Their lotus feet ida sagandha pupa r kl rdh-kbhy nama offer twice a flower dipped in candana at Their lotus feet etat tulas-ptram r kl rdh-kbhy nama offer a tulas leaf dipped in candana at the lotus feet of r Ka, and to the lotus hand of r Rdh ea dhpa r kl rdh-kbhy nama offer incense to the Divine Couple, or in absence, offer water into the throw-out pot ea dpa r kl rdh-kbhy nama offer the lamp to Them, or in absence, offer water into the throw-out pot [If one is using only a single bhoga offering plate (for multiple Deities), r Gaurga will simultaneously partake here in the offering when it is offered to r Rdh-Ka. However, since the mantras for offering the bhoga to r Gaurga were chanted previously in r Gaurga arcana, there is no need to chant them here again. If there are multiple bhoga offering plates, then r Gaurgas bhoga offering plate is given before, during the arcana of r Gaurga. Afterwards, the remnants of r Gaurga and r Rdh-Ka will be offered to r-gurudeva.] Here, one should again offer sana, pdya, and camana as previously done. ida naivedya r kl rdh-kbhy nama place tulas leaves on each preparation and sprinkle water from the conchshell onto the offering ida pnya r kl rdh-kbhy nama place a tulas leaf, and sprinkle water from the conchshell into the drinking cup (pnya ptra) ida camanya r kl rdh-kbhy nama offer camana and throw the discharge water into the throw-out pot 91
Then, meditate on the Divine Couple sitting on Their altar with great satisfaction. ida tmbla r kl rdh-kbhy nama offer tmbla, or in the absence of tmbla, alternatively offer a flower dipped in candana ida mlya r kl rdh-kbhy nama offer a garland to the Deities, or in absence, offer a flower ida sarva r kl rdh-kbhy nama offer flowers at Their lotus feet Chant the mla-mantra and the kma-gyatr-mantra ten times each, and then chant the rdh-gyatr ten times. r-rdh-mantra: r r rdhyai nama r-rdh-gyatr: r r rdhikyai vidmahe prema-rpyai dhmahi tan no rdh pracodayt
Obeisances (prama)
he ka! karu-sindho! dna-bandho! jagat-pate! gopea! gopik-knta! rdh-knta! namo stu te
I offer prama unto r Ka, who is an ocean of mercy, the friend of the distressed and the source of creation. He is the master of the gopas, and the lover of the gops, headed by rmat Rdhik.
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I offer prama unto rmat Rdhik, whose complexion is like molten gold, and who is the queen of Vndvana. She is the daughter of Vabhnu Mahrja and is very dear to r Hari.
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aham apy apardhnm layas tyakta-sdhana agati ca tato nthau bhavantau me par gati (3)
O Your Lordships, I am certainly the abode of many offenses and I am completely devoid of any devotional practice. I do not have any other shelter therefore; I regard You as my ultimate goal.
tavsmi rdhik-ntha karma manas gi ka-knte tavaivsmi yuvm eva gatir mama (4)
O Master of rmat Rdhik, I am Yours by actions, mind, and words. O lover of r Ka, rmat Rdhik, I belong to You alone. You both are my only destination.
araa v prapanno smi karu-nikarkarau prasda kuru dsya bho mayi due pardhini (5)
O r Rdh-Ka, O oceans of mercy, I am taking shelter of You. Although I am fallen and an offender, kindly be pleased with me and make me Your servant.
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yuvatn yath yni yn ca yuvatau yath mano bhiramate tadvan mano me ramat tvayi (2)
Just as the minds of young ladies take pleasure in thinking of young men, and the minds of young men take pleasure in thinking of young women, kindly let my mind take pleasure in You alone.
bhmau skhalita-pdn bhmir evvalambanam tvayi jtpardhn tvam eva araa prabhu (3)
Just as the ground is the only support for those whose feet have slipped, so also You alone are the only shelter, even for those who have offended You.
govinda-vallabhe rdhe prrthaye tvm aha sad tvadyam iti jntu govindo m tvay saha (4)
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O rmat Rdhik, dearest of Lord Govinda, this is always my request to You; may You and Govinda consider me to be Yours.
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Then offer the prasd, or remnant garlands, unto r-guru and the Vaiavas. ida mah-prasda nirmlydika ai r gurave nama offer mah-prasda and the offered garlands to r-gurudeva ida pnya ai r-gurave nama offer drinking water to r-gurudeva ida camanya ai r-gurave nama offer camana to rgurudeva, and discharge the remnants into the throw-out pot ida sarva o sarva-sakhbhyo nama offer flowers at the lotus feet of all the sakhs ida sarva o sarva-vaiavebhyo nama offer flowers at the lotus feet of all the Vaiavas ida sarva o r-pauramsyai nama offer flowers at the lotus feet of rmat Paurams-dev ida sarva o sarva-vrajavsbhyo nama offer flowers at the lotus feet of all the Vrajavss
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Chapter Seven
r Tulas-pj
Afterward, perform the worship of r Tulas-dev, who is always situated on the left side of the altar in the temple.
Prayers
nirmit tva pur devair arcit tva sursurai tulas hara me vidy pj gha namo stu te
O rmat Tulas-dev, I repeatedly offer prama unto you. You were created by the demigods and worshiped by them as well as the demons. Kindly take away my ignorance and accept my worship.
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Obeisances (prama)
o vndyai tulas devyai priyyai keavasya ca ka-bhakti-prade devi! satyavatyai namo nama
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I offer prama time and again unto rmat Tulas-dev, also known as Vnd and Satyavat, who is very dear to r Ka and who bestows ka-bhakti.
Prayers (stuti)
mah-prasda-janan sarva-saubhgya-vardhin dhivydhi-har nitya tulas tva namo stu te
O rmat Tulas-devi, I offer my repeated obeisances unto you! You are the mother of mah-prasda and the increaser of all good fortune, and you remove all diseases and mental anxieties.
Then, leaving the Deity room, blow the conchshell three times loudly, chant the jaya-dhvani of Their Lordships, and offer prostrated obeisances four times. Honour the caramta of r r Guru-Gaurga-Rdh-Ka, and place that water on the head.
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Chapter Eight
Worshiping Other Deities
r Varhadeva arcana
With the following mantra, one should perform the arcana of r Varhadeva, as one does with r Gaurga:
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r Nitynanda arcana
Perform the worship of r Nitynanda Prabhu by offering Him all the articles used in the arcana of r Gaurga. Use the following mantra: o nitynandya nama. For instance, to offer a seat to r Nitynanda, one should chant, ida sana o nitynandya nama.
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Prama-mantra
sakaraa kraa-toya-y garbhoda-y ca payobdhi-y ea ca yasya-kal sa nitynandkhya-rma araa mamstu
Sakaraa, ea Nga, and the Vius who lie on the Kraa Ocean, Garbha Ocean, and Kra Ocean, are the plenary portions and portions of the plenary portions of r Nitynanda Rma. May He give me shelter.
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r Gaura-Nitynanda-prama
jnu-lambita-bhujau kanakvadtau sakrtanaika-pitarau kamalytkau vivambharau dvija-varau yuga-dharma-plau vande jagat-priya-karau karuvatrau
I worship the incarnations of mercy, r Caitanya Mahprabhu and r Nitynanda Prabhu, whose arms extend to Their knees, whose eyes are large like lotus petals, and whose complexions are enchanting and resplendent with the luster of molten gold, who are the maintainers of the entire universe, who appeared in the families of exalted brhmaas, and inaugurate the sakrtana movement, thus protecting the yuga-dharma and bestowing the highest auspiciousness upon the residents of the material world.
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One may perform the external worship of ones Deities by making the offerings to the govardhana-il, while chanting the appropriate mla-mantra for the worship of the Deities. For example, when offering an sana to r Rdh-Ka, one should chant, ida sana r kl rdh-kbhy nama, and put a flower dipped in candana in front of Girirja into the snna-ptra. In this way one need not perform separate arcana for the govardhana-il. At the time of offering bath to r Rdh-Ka, one should bathe the govardhana-il while chanting ida snnya r kl rdh-kbhy nama; and in this way, r Rdh-Ka and Girirja are both considered bathed. After bathing, one should dry the govardhana-il with a cloth, without touching the il with the left hand, though one may hold the il with a cloth in the left hand. After this, all the remaining articles should be offered directly to r Rdh-Ka and to the govardhana-il. For example, one should chant ea gandha r kl rdhkbhy nama, and offer gandha to both r Rdh-Ka and Girirja. In absence of any articles, one should offer the articles mentally by chanting the appropriate mantras, while discharging water into the throw-out pot. In this way, the arcana of r Rdh-Ka and Girirja are considered to be simultanously performed.
r-lagrma-il arcana
The worship of r-lagrma-il or any other il-mrti should take place after the performance of r-guru-pj. Bathe the il with scented water from the bathing conch, or with pacmta on special occasions, while reciting the r-puruaskta-mantra, ringing the bell, and blowing the conchshell. (The procedures for bathing with pacmta were given earlier). Deities who are difficult to bathe with water, etc., should be
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bathed mentally. While bathing the Deity, one should not touch the Deity with the left hand. One may perform the external worship of ones Deities by making the offerings to the lagrma-il while chanting the appropriate mla-mantras for the worship of the Deities. For example, when offering an sana to r Rdh-Ka, one should chant ida sana r kl rdh-kbhy nama, and put a flower dipped in candana in front of the lagrma-il into the snna-ptra. In this way one need not perform separate arcana for the lagrma-il. At the time of offering bath to the Deity, bathe the lagrma-il, and then dry the il with a cloth, without touching the il with the left hand, though one may hold the il with a cloth in the left hand. After bathing, all the remaining articles should be offered directly to both the Deity and the lagrma-il. (For example, when offering a garland to the Deity, one should also offer one to the lagrma-il.) In the absence of any articles, one should offer them mentally by chanting the appropriate mantras, while discharging water into the throw-out pot. In this way, arcana of the Deity and the lagrma-il are performed simultaneously.
With this mantra, one should invoke the Deity into the snna-ptra.
o purua eveda sarva yad bhta yac ca bhavyam utmtatvasyeno yad annentirohati (2)
While chanting this mantra, offer padya to the Lord in the snna-ptra. 108
o etvan asya mahim to jyy ca purua pado sya viv bhtni tripd asymta divi (3)
While chanting this mantra, offer the sacred thread to the Lord.
o ta yaja barhii praukan purua jtam agrata tena dev ayajanta sdhy aya ca ye (9)
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While chanting this mantra, offer the ghee lamp to the Lord.
o yat puruea havi dev yaja atanvata vasanto asysd jya grma idhma arad havi (14)
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The entire universe, in the past, present, and future, is none other than the purua or His plenary portions. The purua Himself is the Lord of immortality; that is, He is beyond this temporary material creation, which is maintained by grains, and He remains existing after the destruction of this material creation. (2) The glory or majesty of this purua is such that the temporary material creation is but one-quarter of the total majesty of the purua. The remaining three-quarters of His majesty exists as an eternal transcendental abode named Vaikuha, beyond this illusory creation. Still, the purua Himself is greater than the sum total of all His majesties. (3) The purua is eternally present in His transcendental abode Vaikuha, which is the realm comprising three-quarters of His majesty. In this mundane sphere, the one-quarter portion of His majesty repeatedly manifests. Thus He has displayed His excellence by pervading both the eternal immortal world as well as the temporary mortal world. (4)39
or portions of the plenary portions of [purua-uttama = Puruottama, the topmost purua] Ka. Therefore He is the original [purua] Personality of Godhead. The Brahms and other lords of the mundane worlds appear from the pores of Mah-Viu and remain alive for the duration of His one exhalation. I adore the primeval Lord, Govinda, of whom Mah-Viu is a portion of a plenary portion. 39 In Caitanya-caritmta, di-ll 5.94-99 it is stated: After creating millions of universes, the first purua entered into each of them in a separate form, as r Garbhodakay. Entering the universe, He found only darkness, with no place in which to reside. Thus He began to consider. Then He created water from the perspiration of His own body, and with that water filled half the universe. The universe measures five hundred million yojanas. Its length and breadth are one and the same. After filling half the universe with water, He made His own residence therein and manifested the fourteen worlds in the other half. There, He manifested Vaikuha as His own abode, and rested in the waters on the bed of Lord ea. In di-lla 5.94-99 it is further stated: I offer my respectful obeisances unto the feet of r Nitynanda Rma, whose secondary part is the Viu, lying in the ocean of milk. That Krodakay Viu is the Supersoul of all living entities and the maintainer of all the universes. ea Nga is His further
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From the purua, the gigantic form, or vir-rpa (in the form of the universe) came into being. The purua, who is endowed with thousands of heads, is the presiding Deity of this gigantic form. This vir-rpa is always superior to the universe. This means that the entire universe, before and after its creation, has no separate existence from the manifest vir-rpa. (5) The purua is the embodiment of the oblations for sacrifice. From this purua, the embodiment of sacrifice, all eatables have come into existence. Both animals and birds dwelling either in the forest, villages, or in the air were produced by Him. (6)40 From this purua, who is the embodiment of sacrifice and who is worshipable by everyone, the g, Sma, Yajur, and Atharva Vedas have come into existence. (7) From the purua who embodies sacrifice, horses and living entities possessing two rows of teeth, all types of cows, goats, and birds have come into being. (8) In the beginning, those suitable for performing sacrifice placed the sacrificial ingredients [representing the purua] on kua grass, and sprinkled them with water for
subpart. The material planets rest within the stem that grew from the lotus navel of Lord Nryaa. Among these planets are seven oceans. There, in part of the ocean of milk, lies vetadvpa, the abode of the sustainer, Lord Viu. He is the Supersoul of all living entities. He maintains this material world, and He is its Lord. 40 Because these descriptions are indirect and purposfully difficult to understand, one will have to reconcile by hearing from r-guru and Vaiavas. If one truly desires to understand, he must inquire, reconcile, and do bhajana. The vir-rpa, or Universal Form, is embodied by the universe. Thus ultimately, anything one offers to the Lord, using ingredients from this universe, is like worshiping the Gag by pouring Gag water back into her. Ultimateley there is nothing separate from the Lord, and therefore He is called Advaya, one, without a second.
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purification. Thus, by the purua, who is the embodiment of sacrifice (yaja-rpa), or in otherwords, by the sacrificial ingredients, the sages and demigods were able to perform yaja. (9) When within their minds, the demigods and the yogs who have seen the truth, conceived of the purua in the gigantic form of the universe, in how many ways did they imagine His each and every limb? How is one to perceive this gigantic form? What is stated about His face, hands, thighs, and feet? (10) The great sages conceived the brhmaas to be the face of the purua, the katriyas to be His two arms, and the vaiyas to be His two thighs. The dras were born from His feet. (11) From the mind of the purua, Candra, the moon-god, came into existence; from His eyes, Srya the sun-god; from His face, Indra the king of the demigods and Agni the fire-god; and from His breath, Vyu the wind-god took birth. (12) From His navel, the space between Earth and heaven (antarka, or bhuvar-loka) came into existence; from His head, the heavens (svarga-loka); from His feet, the Earth (bhu-loka); and from His ears, the ten directions were produced. Thus, the yogs conceived the fourteen planetary systems in the body of the vir-purua. (13) The sacrifice was accomplished by the demigods through the purua, who was the ingredients for the sacrifice. In this sacrifice, the ghee was the spring season, wood was the summer season, and the other ingredients were the autumn season. (14) In the yaja performed by the demigods, the sacrificial animal [representing the purua] was bound just as a
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domesticated animal is bound with a rope. The seven circumferences of the sacrifice were the seven Vedic meters headed by gyatr, and the fuel sticks were twenty-one (twelve months, six seasons, and the three worlds). (15) Through the performance of yaja, the demigods worshiped the yaja-purua. This performance of sacrifice (worship of the Supreme Lord) is the sole primary occupation of everyone. By the mercy of the purua (Garbhodakay Viu), these demigods attained the same destination of the heavenly planets, where the sages of previous ages reached and are presently serving. (16)
yad-datta bhakti-mtrea patra pupa phala jalam vedita nivedyan tu tad ghnukampay
Out of Your causeless mercy, please accept a leaf, flower, water, fruit, or foodstuff, whatever has been offered with devotion.
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vidhi-hna mantra-hna yat kicid upapditam kriy-mantra-vihna v tat sarva kantum arhasi
If the mantras have been improperly chanted or the procedures have been done imperfectly, please kindly forgive me.
ajnd athav jnd aubha yan may ktam kantum arhasi tat sarva dsyenaiva gha mm sthiti sev gatir ytr smti cint stutir vaca bhyt sarvtman vio madya tvayi ceitam
Please forgive whatever inauspicious acts I have performed without proper knowledge or unknowingly, and accept me as Your insignificant servant. Let my normal condition be service, let my movement be holy pilgrimage, let my thought be remembrance of You and let my words be glorification of You. O Viu, let the activities of my entire mind, body and soul, be engaged in You.
apardha-sahasri kriyante har-nia may dso ham iti m matv kamasva madhusdana
Thousands of offenses are performed by me day and night. But thinking of me as Your servant, kindly forgive them, O Madhusdana.
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pratij tava govinda na me bhakta praayati iti sasmtya sasmtya prn samdhraymy aham
O Govinda, Your promise is that Your devotee will never perish. By remembering this over and over again, I am able to retain my life-airs.
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Chapter Nine
Noontime Offering and rati (Madhyhna-bhoga)
Before offering bhoga, the crown, flute, etc., of the Deity should be removed. A tulas leaf should be placed on each and every bhoga preparation.41 First one should offer the bhoga to r Gaurga, then to r Rdh-Ka, and then to r-gurudeva. If one does not offer bhoga to r Rdh and r Ka together, then one must offer r Kas remnants first to r Rdh. We should offer the bhoga with a feeling that r-gurudeva himself is offering the bhoga to rman Mahprabhu and r Rdh-Ka.
Procedure:
Bring in the bhoga to be offered, setting it up in front of the altar. Ringing the bell, one should chant: ea pupjali kl kya nama offer pupjali, a few flower petals, at the lotus feet of each Deity ida sana kl kya nama offer flowers on the sana etat pdya kl kya nama offer water into the throwout pot ida camanya kl kya nama offer water into the throw-out pot
41 If one does not have many tulas leaves, one may place one tulas leaf on one of the preparations in the middle of the plate. One can then meditate on placing tulas on all the other preparations.
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da anna-vyajana-pnydika sarva kl kya nama one should place a tulas leaf and put a drop of water from the conchshell onto each preparation and offer the bhoga Also, one can offer the bhoga to r Rdh and r Ka together by using the mantras above, but with the mla-mantra, rm kl rdh-kbhy nama. For example: ea pupjali rm kl rdh-kbhy nama. Placing the sacred thread around ones thumb, one should put his right hand over the plate, cover his right hand with the left hand, and, counting on the fingers, chant the mla-mantra eight times. After coming out of the Deity room, one should chant the gaura-gyatr ten times and kma-gyatr ten times, and wait until r Ka has accepted the meal. Meanwhile, perform krtana with the following bhoga-rati song:
Bhoga-rati krtana
bhaja bhakata-vatsala r-gaurahari r gaurahari so hi goha-bihr, nanda-yaomati-citta-hr (1) bel hala dmodara, isa ekhana bhoga-mandire basi karaha bhajana (2) nandera nidee baise giri-vara-dhr baladeva-saha sakh baise sri sri (3) ukt-kdi bhji nlit kuma li ln dugdha-tumb dadhi moc-khaa (4) mudga-ba ma-ba roik ghtnna akul piaka kra puli-pyasnna (5) karpra amta-keli rambh kra-sra amta rasla-amla dvdaa prakra (6)
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luci cini sarpur lu rasval bhojana karena ka haye kuthal (7) rdhikra pakka anna vividha vyajana parama nande ka karena bhojana (8) chale bale lu khya r-madhumagala bagala bjya ra deya hari bolo (9) rdhikdi gae heri nayanera koe tpta haye khya ka yaod-bhavane (10)
Clapping three times, enter into the Deity room, and offer camanya and tmbla. There is no fault in seeing the bhoga offering while performing pj. After leaving the Deity room, continue the krtana:
bhojannte piye ka suvsita vri sabe mukha praklaya haye sri sri (11) hasta-mukha prakliy jata sakh-gae nande virma kare baladeva-sane (12) jmbula rasla ne tmbla-masl th kheye kacandra sukhe nidr gel (13) vilka ikhi-puccha-cmara hulya aprva sayyya ka sukhe nidr jya (14) yaomat-j peye dhanih-nita r-ka-prasda rdh bhuje haye prta (15) lalitdi sakh-gaa avaea pya mane mane sukhe rdh-ka-gua gya (16) hari-ll ek-matra jhra pramoda bhograti gya sei bhaktivinoda (17)
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Just worship r Gaurahari, who is always affectionate towards His devotees. He is none other than Ka, who roamed with the cows from forest to forest, and who stole the hearts of Nanda and Yaod. (1) Yaod-maiy calls, O Dmodara, it is very late. Please come right now. Sit down to take Your meal in the dining pavilion (bhoga-mandira). (2) Upon Nanda Bbs order, Ka, who lifted Govardhana Hill, sits down. Then all the sakhs, along with Baladeva, sit down in rows to take their lunch. (3) Then they are given fried mung and urad dahl patties, capts, and rice with ghee. They are served a feast of ukt and various kinds of green leafy vegetables, then nice fried things, and a salad made of jute leaves. They are also served pumpkin, baskets of fruit, squash cooked in milk with sugar (luk-lauki), thick yoghurt, and banana flower sabj. (4) Next, sweets made with milk, sugar, and sesame, riceflour pancakes, thick condensed milk, sweet rolls, and sweet rice. (5) There is amta-keli scented with camphor, which is so tasteful and more than sweet. There is sweet rice cooked with bananas, and also amta rasl. The boys are also served twelve kinds of sour preparations made with tamarinds, tomatoes, limes, lemons, oranges, and pomegranates. (6) There are purs with sugar, purs filled with cream, lus, and dahl patties boiled in sugar-water. Ka very joyfully eats all of the preparations. (7) In supreme bliss Ka takes the rice, various curried vegetables, and sweets cooked by rmat Rdhr. (8)
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Kas funny brhmaa friend, Madhumagala, who is very fond of lus, gets them by hook or by crook. As he eats a lu, he makes a funny sound by slapping his hand under his armpit and calls out, Give me more! Hari bol! (9) Beholding rmat Rdhr and Her sakhs out of the corners of His eyes, Ka takes His lunch at Yaodmaiys house with great satisfaction. (10) After lunch, Ka drinks rose-scented water. Then all the sakhs, standing in lines, wash their mouths. (11) After washing their hands and mouths, all the sakhs take rest in great bliss with Baladeva. (12) Then, the sakhs Jmbula and Rasla bring Ka spiced betel nuts. After chewing that, Kacandra happily goes to sleep. (13) While Ka contentedly sleeps on His beautiful bed, His servant Vilka cools Him, sometimes with a peacockfeather fan and sometimes with a camara. (14) Upon Yaod-maiys request, Dhaniha brings the remnants of food left on Kas plate to rmat Rdhik, who takes them with great delight. (15) Receiving Her remnants, Lalit-dev and all the other sakhs, very deeply overjoyed, sing the glories of Rdhik and Ka. (16) hkura Bhaktivinoda, who finds joy only in the pastimes of Hari, sings this Bhoga-rati song. (17)
Afterward, clapping three times, again enter into the Deity room. First of all, one should offer r Kas prasda to rmat
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Rdhik, and then offer the prasda and nirmlya (garlands and flower remnants) to r-gurudeva for him to offer to all the sakhs, all the Vaiavas, Paurams, and all the Vrajavss. (Refer to the procedure mentioned in the section on upga-pj to offer the garlands, flower remnants, etc.) After the bhoga offering, place the crown, va (flute), and other ornaments on the Deity, and perform the bhoga-rati. The procedure for the bhoga-rati is the same as for magalarati mentioned previously. However, one can also use camphor in the lamp (this is only permissible for bhoga-rati). In the madhyhna, midday, rati, offering a camphor lamp is excellent; or at least one can sprinkle camphor on the wicks of the paca-pradpa. This also helps the pjr quickly light the ghee wicks.
Then invite r-gurudeva to his resting place with the following mantra:
gaccha virma-sthna sva-gaai saha r guro
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O Gurudeva, kindly come to your resting place along with all your associates.
After this, place a tray of fragrant drinks, tmbla with camphor, a garland, and some flowers next to the bed of the Deities. After paying prostrated obeisances, close the temple doors. After completing the arrangements for putting r GuruGaurga and r Rdh-Ka to rest, pay obeisances to mah-prasda and honour it after chanting the glories of mahprasda, nma-sakrtana, and jaya-dhvani. After honouring prasda in the association of Vaiavas, participate in iagoh, read with proper understanding the bhakti-stras, and complete the chanting of a fixed number of rounds of harinma-japa.
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Chapter Ten
Special Instructions to be Followed
Before attending magala-rati, one should take off the clothes worn during the night and change into fresh clothes.42 It is improper to extinguish the lit lamp when the Deities are put to rest, or any other time when its purpose is over (let it extinguish by itself). After using the lamp once, it should be properly washed before using it for the next arcana of r Bhagavn. When the conchshell is blown, it becomes contaminated by saliva. Therefore, it should not be washed in the camanaptra, but should be taken out of the Deity room and washed in a separate ptra, or throw-out pot. After passing stool, one should bathe with water and soap before entering the temple. Flowers which are offered to any demigod, touched to ones forehead, brought in lower-body garments or washed in ordinary water cannot be used for the worship of r Hari. Without being initiated into the r-ka-mantra, one doesnt possess the qualification to worship r Bhagavn. Without wearing the mark of viu-tilaka on ones body, all activities such as japa, homa (sacrifice), tpa (austerities), svdhyya (study of stra), oblations unto the forefathers,
42 One should not sleep naked. Sleeping towards East is favorable for knowledge and towards South is favourable for strength. Avoid sleeping towards the West which bring worries and North which produces illness.
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and performance of the rddha ceremony become fruitless. A Vaiava must wear tilaka on his body every day. At whatever time a person dies, even if he is a cala, or dog eater, if his body is decorated with rdhva-pura, he goes to Vaikuha. If a Vaiava wearing tilaka honours mah-prasda at someones home, then Bhagavn liberates his hosts previous twenty generations from hell.
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Offenses (apardha)
Bhakti-sdhakas, and especially those engaged in the worship of the Deity, should become completely free from offenses towards the service of the Deity (sev-apardha) and offenses towards the holy name (nma-apardha). They should remain extremely careful at all times to not commit these offenses.
(19) to use vulgar language before the Deity. (20) to pass air before the Deity. (21) to offer respect or obeisances to anyone besides r-guru before the Deity. (22) to sit with ones back to the Deity. (23) to chew betel-leaves (pna) or tobacco before the Deity. (24) to offer obeisances or prayers to the Deity with an impure or contaminated body. (25) to wear a woolen shawl or blanket while worshipping the Deity. (26) to avoid opulent worship of the Deity, even though one is capable of performing it. (27) to eat something which is not offered to the Deity. (28) to avoid offering seasonal fruits and other ingredients to the Deity. (29) to offer food to the Deity which has already been partially consumed (in other words, food should not be distributed to anyone until it has been offered to the Deity). (30) to sit silently, or to not recite prayers before r-guru. (31) to praise oneself before r-guru. (32) to blaspheme the demigods. Apart from these thirty-two offenses, the following offenses mentioned in the Varha Pura are also to be avoided: (33) to touch the Deity in the dark (there should be some light in the room when serving the Deity). (34) to enter the Deity room without making any sound (to open the doors of the Deity room without clapping ones hands). (35) to worship the Deity in a speculative manner, disobeying the proper regulations. (36) to offer the Deity food which has been seen by a dog. (37) to break silence while performing worship of the Deity. (38) to worship the Deity without cleaning ones teeth.
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(39) to worship the Deity with forbidden flowers. (40) to begin worship of the Deity after having sex. (41) to worship the Deity after touching a woman during her menstrual period. (42) to worship the Deity after touching a dead body. (43) to worship the Deity while wearing red or blue clothes, unwashed clothes, or clothes worn by someone else. (44) to worship the Deity after seeing a dead body. (45) to worship or touch the Deity after showing anger. (46) to worship the Deity just after returning from a crematorium. (47) to touch or perform the worship of the Deity after applying oil on ones body. (48) to worship the Deity with flowers brought in the leaves of the castor oil plant. (49) to worship the Deity while sitting on the bare floor or on a raised seat. (50) to worship the Deity with stale flowers. (51) to spit or blow the nose while worshipping the Deity. (52) to consider oneself a great worshipper. (53) to apply curved tilaka on ones forehead. (54) to enter into the temple without having washed ones feet. (55) to touch the Deity with the left hand while bathing Them. (56) to offer food cooked by uninitiated persons and nondevotees to the Deity. (57) to perform worship of the Deity in front of non-devotees. (58) to worship the Deity while perspiring. (59) to worship the Deity after seeing a person wearing a garland of skulls. (60) to refuse the remnant garlands of the Deity. (61) to take an oath in the name of the holy name. (62) to disrespect stras that glorify the devotional service of r Bhagavn, and to show respect to other scriptures that do not.
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(63) to perform worship at an inauspicious time (surika-kla), such as late night. (64) to perform arcana with water touched by the nails.
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Chapter Eleven
Arat Songs and Other Prayers
(2)
bhi re! arra avidy-jla, jaendriya the kla, jve phele viaya-sgare tra madhye jihv ati, lobhamaya sudurmati, tke jet kahina sasre (1) ka baa daymaya, karibre jihv jaya, sva-prasda-anna dila bhi sei annmta po, rdh-ka-gua-go, preme ko caitanya-niti (2)
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(preme bhare ka re dayla niti-caitanya bole, preme bhare ka re jaya niti, jaya gaura, jaya niti, jaya gaura hare ka hare ka, ka ka hare hare hare rma hare rma, rma rma hare hare )
O Brother, this material body is a lump of ignorance, and the senses are a network of paths leading to death. We have fallen into this ocean of material sense enjoyment of all the senses the tongue is the most difficult to control, being always greedy to taste things. But Brother, Ka is so merciful that He gives us His prasda, the remnants from His own mouth, to help us conquer the tongue. This prasda is full of nectar. Honoring this prasda, sing the glories of Rdh and Ka, and with love call for the help of Caitanya-Niti.
(3)
bhi re! ek-dina ntipure, prabhu advaitera ghare, dui prabhu bhojane bosila ka kari svdana, prabhu bole bhakta-gaa, ei ka ka svdila (1) hena ka-svdane, ka-prema ise mane, sei preme kora svdana jaa-buddhi pari-hari, prasda bhojana kari, hari hari bolo sarva-jana (2)
O brothers! One day at r Advaitas house in ntipura, r Caitanya Mahprabhu and Nitynanda Prabhu were seated at prasda. When Mahprabhu tasted the green vegetables, He said, My devotees, this ka is so delicious! r Ka has definitely tasted it. At the taste of such ka as this, love of Ka arises in the heart. In such love of God, you should take this prasda. Giving up all materialistic
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conceptions and taking Bhagavns prasda, all of you just chant Hari! Hari!
(4)
bhi-re! acr agane kabhu, mdhavendra-pur prabhu, prasdnna karena bhojana khite khite tra, ila prema sudurvra bale, una sannysra gaa (1) moc-ghaa phula-bai, li-ln-caccai, ac-mt karila randhana tra uddha bhakti heri, bhojana karila hari, sudh-sama e anna-vyajana (2) yoge yog pya jh, bhoge ja habe th hari boli kho sabe bhi kera prasda-anna, tri-jagat kare dhanya, tripurri nce jh pi (3)
O brothers! Whenever Mdhavendra Pur took prasda in the courtyard of Mother ac, uncontrollable ecstatic symptoms of ka-prema overwhelmed him while he ate. O assembled sannyss, just listen to this. Mother ac cooked and prepared semi-solid preparations made with banana flowers, a special lentil preparation, baskets of fruits, small square cakes made of lentils and cooked-down milk, and many other varieties of prasda. Seeing her pure devotion, r Ka personally ate all these different vegetable preparations, which were just like nectar. All the results which the mystic obtains in the execution of yoga will be obtained today in taking Bhagavns prasda. O brothers! Everyone simply eat the prasda of r Hari and chant His holy name. The entire universe glorifies and praises ka-prasda. Obtaining that prasda, Mahdeva iva dances in great joy.
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r Gurudeva-rati
Composed by r rmad Bhaktivednta Trivikrama Gosvm Mahrja
jaya jaya gurudeva bhakati prajna parama mohana rpa rtta-vimocana (1)
All glories, all glories to our divine master, r rmad Bhakti Prajna Keava Gosvm Mahrja, whose supremely charming figure is the shelter for suffering humanity
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sumagala nrjana kare bhakta-gaa dramati dra haite dekhe trivikrama (8)
From a distance, the foolish Trivikrama beholds the devotees performing this immensely auspicious rati ceremony.
rla Prabhupda-rati
Composed by r rmad Bhakti Prajna Keava Gosvm Mahrja
jaya jaya prabhupdera rati nehr yoga mypura-nitya sev-dnakr (1)
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All glories, all glories to the rati ceremony of rla Bhaktisiddhnta Sarasvat Prabhupda, which bestows eternal service at the Yoga-pha in Mypura upon those who observe it.
sarvatra pracra-dhpa saurabha manohara baddha mukta alikula mugdha carcara (2)
The enchanting fragrance of the incense spreads
everywhere, just like his preaching which astonishes all liberated and conditioned devotees, as well as all moving and non-moving jvas.
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Ka-krtana, which is accompanied by karatlas, bells, and other instruments, resounds for all time in all directions, but really it is the printing press, known as the bhatmdaga, which distributes the supreme rasa.
vila lale obhe tilaka ujjvala gala dee tulas ml kare jhalamala (7)
Resplendent tilaka adorns his broad forehead, and around his neck, a necklace of tulas beads shines.
yati-dharme paridhne arua vasana mukta kaila meghvta gauya gagana (10)
Attired in daybreak-coloured cloth that signifies the religious principles of a sannys, he nullified the misconceptions which were like clouds covering the clear Gauya sky and established the doctrine of pure bhakti.
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His many temples are like luxuriant kujas filled with aromatic bhakti flowers (his devotees). By their preaching they spread the beauty and fragrance of these kujas throughout the entire universe to the delight of all.
sevdare narahari cmara hulya keava ati nande nirjana gya (12)
As Narahari Prabhu, the ideal servant, fans rla Prabhupda with a cmara, with great delight Keava dsa sings this rati song.
r Gaura-Govinda Magala-rati
Composed by r rmad Bhakti Prajna Keava Gosvm Mahrja
magala r guru-gaura magala mrati magala r rdh-ka yugala priti (1)
Glories to the auspicious forms of r Guru and Gaura, and all glories to r Rdh-Kas auspicious amorous love.
tomara nidrya jva nidrita dharya tava jgarane viva jgarita haya (3)
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While You sleep, the jvas lie sleeping deep in their ignorance, but upon Your rising, the whole world awakens. [Meaning, if You manifest in their hearts, then all tattva and all siddhnta will be revealed to them.]
ubha di kara prabhu jagatera prati jguka hdaye mora sumagal rati (4)
Prabhu, Shower Your kind glance upon the world now. Awaken in my heart that most auspicious rati.
mayra ukdi sri kata pikarja magala jgara hetu kariche virja (5)
The peacocks, parrots, uka, sri, and cuckoos (by Vnddevs order) are singing the reasons for Your auspicious awakening.
sumadhura dhvani kare jata kh-gaa magala ravae bje madhura kjana (6)
Sitting on the branches of the trees, all the birds sing their supremely sweet morning melodies which resound throughout the forest. Those sweet, soft, auspicious sounds come and grace everyone.
jhjhara ksara gha akha karatla magala mdaga bje parama rasla (8)
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Large cymbals, gongs, bells, conches, karatalas, and auspicious mdagas play the supreme rasa.
magala rati kare bhakatera gaa abhg keava kare nma-sakrtana (9) (r keavera dsa kare nma-sakrtana)
Performing magala rati within the company of devotees, this unfortunate Keava sings nma-sakrtana (or: the servants of r Keava sing nma-sakrtana).
r Gaurasundara sandhy-rati
Composed by rla Bhaktivinoda hkura
jaya jaya gauracndera ratika obh jhnav-taa-vane jaga-mana lobh (1) (jaga-janera mano lobh gaurgera rati obh, jaga-janera mano lobh jhnav-taa-vane, jaga-janera mano lobh )
All glories, all glories to the beautiful rati ceremony of r Gaurga being performed in a forest on the banks of the Jhnav (Gag), attracting the hearts and minds of all.
dakie niti-cnda vme gaddhara nikae advaita rnivsa chatra-dhara (2) (rnivsa chatra-dhare gaurgera rati-kle, rnivsa chatra-dhare mya day kara bole, rnivsa chatra-dhare haribol haribol haribol bole, rnivsa chatra-dhare)
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On the right of Gaurga is the moonlike Nitynanda Prabhu (niti-cnda), on the left is Gaddhara Paita, and on the sides are Advaita Prabhu and rvsa Paita, who holds the umbrella.
basiyche gaurcnda ratna-sihsane (ratna-sihsana alo kari he ) rati karena brahm-di deva-gae (3) (deva-gae rati kare gaurgera rati-kle, deva-gae rati kare mya day kara bole, deva-gae rati kare brahm-di deva-gae, gaurgera rati kare)
r Gaurga is seated on a jewelled throne. Brahm is performing the rati, along with other demigods.
narahari-di kari cmara hulya sajaya-mukunda-vsu-ghoadi gya (4) (vsughoe gna kare gaura-nitynandera rati-kle, vsu-ghoe gna kare sajaya mukunda sane, vsughoe gna kare jaya niti jaya gaura bole, vsughoe gna kare (mi) gaura-kp pbo bole, vsughoe gna kare mya day kara bole, vsughoe gna kare haribol haribol haribol bole, vsughoe gna kare)
Narahari Sarakra hkura and others fan with cmaras, as many others, like Sajaya Paita, Mukunda Daa, and Vsudeva Ghoa, sing songs.
akha bje, gha bje, bje karatla madhura mdaga bje parama rasla (5)
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(madhura madhu madhu bje gaurgera rati-kle, madhura madhu madhu bje akha-gha khol-karatla, madhura madhu madhu bje akha bje gha bje, madhura madhu madhu bje madhura mdaga bje, madhura madhu madhu bje)
The sounds of the conch, bell, and karatlas mix with the sweet sound of the mdagas, producing the most relishable ambrosia for the ears.
bahu-koi candra jini vadana ujjvala gala-dee vana-ml kare jhalamala (6) (( ml ) jhalamala jhalamala jhalamala kare gaura-gale vana-phulera ml, jhalamala jhalamala jhalamala kare gaddhararera gth ml, jhalamala jhalamala jhalamala kare (ml ) n dulle pani dole gaddhararera gth ml, n dulle pani dole gaura-gale vana-phullera ml, n dulle pani dole)
r Gaurgas brilliant face conquers the glow of many millions of moons, and the garland of forest flowers about His neck splendorously shines.
iva-uka-nrada preme gada-gada bhakativinoda dekhe gorra sampada (7) (gorra sampada sei ta dekhe (se ye) gaura boli ra jne nare, gorra sampada sei ta dekhe (ye jana) gaura-pade pra sapeche, gorra sampada sei ta dekhe ohe gaura boli jne nare, gorra sampada sei ta dekhe)
iva, ukadeva Gosvm, and Nrada Munis voices have become choked up with prema. Thus, Bhaktivinoda hkura is seeing the glories of r Gaurga.
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r Yugala-rat
Composed by rla Bhaktivinoda hkura
jaya jaya rdh-ka yugala-milana rati karaye lalitdi sakh-gaa (1)
All glories, all glories to the amorous rendezvous of r Rdh-Ka Yugala! All sakhs, led by Lalit, perform the rati ceremony for Their pleasure.
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vikhdi sakh-gaa nn rge gya priya-narma-sakh-jata cmara-hulya (5) ( cmara hulya re rdh-kera rati-kle, cmara hulya re lalit-viakh-di, cmara hulya re jaya rdhe, r rdhe bole, cmara hulya re rdhe, rdhe, rdhe, bole, cmara hulya re)
Vikh leads all the sakhs in singing various rgas (melodious songs according to the appropriate time of the day), as all the other priya-narma-sakhs soothe Rdh and Ka with cmara fans.
r Tulas-rati
Composed by r rmad Bhakti Prajna Keava Gosvm Mahrja
namo nama tulas ka-preyas (namo nama) (vraje ) rdh-ka nitya-sev ei-abhil (1)
O rmat Tulas-dev! Desiring to enter the eternal service of r Rdh and Ka, I repeatedly offer prama to you, who are so dear to r Ka.
je tomra araa laya, sei ka sev pya, kp kari kara tre vndvana-vs tulas ka-preyas (namo nama ) (2)
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One who takes shelter of you attains the service of r Ka. Being merciful, you make him a resident of Vndvana.
tomra carae dhari, more anugata kari, gaurahari-sev-magna rkha div nii tulas ka-preyas (namo nama ) (3)
Allow me to catch hold of your lotus feet. May you make me your intimate follower, and day and night keep me immersed in the service of r Gaurahari.
dnera ei abhila, mypure dio vsa, (vraja dhme dio vsa ) agete mkhiba sad dhma dhli ri tulas ka-preyas (namo nama ) (4)
I am fallen, but I desire that you make me a resident of Mypura, where I will always smear the dust of the dhma on my body.
tomra rati lgi, dhpa, dpa, pupa mgi, mahim bkhni ebe hao more khu tulas ka-preyas ( namo nama ) (5)
Performing your rati with incense, a ghee lamp, and flowers, I will derive great happiness from describing your glories.
jagatera jata phla, kabhu nahe samatula, sarva-tyaji ka tava (ptra ) majar vils tulas ka-preyas (namo nama ) (6)
Of all the flowers within the universe, none is your equal; for r Ka, putting aside all of them, performs pastimes only with your leaves and manjars.
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ogo vnde mahrn! ka-bhakti pradyin!! tomra pdapa-tale, deva-i kuthale, sarva-trtha laye tr hana adhivs tulas ka-preyas (namo nama ) (7)
O Vnda Mahrn! Bestower of ka-bhakti! All the demigods, sages, and holy places joyfully reside at your feet.
r-keava ati dna, sdhana-bhajana-hna, tomra raye sad nmnande bhsi tulas ka-preyas (namo nama ) (8)
Devoid of sdhana-bhajana, this fallen r Keava takes shelter of you and attains unbroken nmnanda.
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r-candramasi yath sthnvasthite bhaumdi-graha-yoga-karaamuhrtta-akdiu, jambu-dvpe bhrata-khae, medh-bhtasya sumero dakie, lavaravasyottare koe, gagy pacime (v anysmin) bhge, pura-bhumau r-lagrma-il-go-brhmaa-vaiava-vahnisannidhau, asmin viie bhrata-varkhya-puya-bh-pradee, .gotrsya (dynasty), .dsa (ones own name), k-bhakti-lbhrthe, rdh-dsya-lbhrthe, sarve kalyrthe tath... bhagavat prty-arthe / or: r r guru-gaurga-gndharvikgiridhr-rdh-vinoda-bihrj prty-arthe / or: rddha-karmae / or: vaiave havanam ca bhagavat-pjanam ...yathsdhya may kriyate.
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tau during the appropriate season msi in the appropriate month pake during the appropriate phase of the moon r sthite bhskare in the appropriate sun sign tithau on the appropriate lunar day vrnvityy on the appropriate day of the week nakatra-sayuty during the appropriate constellation r-chandramasi yath sthnvasthite bhaumdi graha-yoga-karaamuhrtta-akdiu during the moon situated in the appropriate zodiac sign, with the influential planets in their appropriate positions, and during the appropriate time and year jambu-dvpe on the island called Jambudvpa bhrata-khae in the part called Bhrata medh-bhtasya sumero dakie on the Earth, south of the Sumeru Mountain lavaravasyottare koe on the northern corner of the salty ocean gagy pacime (v anysmin) bhge on the western (or other) side of the Gag pura-bhmau in the very pure land between the Gag and Yamun rivers r-lagrma-il-go-brhmaa-vaiava-vahn-sannidhau in the presence of r lagrma-il, the cows, brhmaas, Vaiavas, sacred fire, etc. asmin viie bhrata-varkhya-puya-bh-pradee in this special land called Bhrata, also known as the district of the Earth which is very pious (acyuta) gotrsya of the name of ones dynasty dsa ones name k-bhakti-lbhrthe for the purpose of attaining ka-bhakti rdh-dsya-lbhrthe for the purpose of attaining rdh-dsya sarve kalyrtha for all kinds of auspiciousness tath as well as bhagavat prty-artha out of love and devotion for the Lord r r guru-gaurga-gndharvik-giridhr-rdh-vinoda-bihrj prty-
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artha - out of love and devotion for r r Guru Gaurga Gndharvik-Giridhr-Rdh-Vinodabihrj rddha-karmae for the purpose of homage to the deceased vaiave havana ca bhagavat-pjana for the purpose of a Vaiava fire sacrifice and worship of the Lord yathsdhya as the objective may by me kriyate is performed
O Viu, O Tat Sat! I am performing this activity during the second half of the current Brahms life, in the veta-varha millennium, during the reign of Vaivasvata Manu, during the first part of the twenty-eighth Kaliyuga, (the present period of time according to Brahms calculation), in this auspicious () year, during the () course of the sun, during the () season, in the month of (), during the () phase of the moon, in the () sun sign, on the lunar day of (), on the () day of the week, during the () constellation, with the moon situated in the appropriate zodiac sign, with the influential planets in their appropriate positions, and during the appropriate time and calendar, on the island called Jambudvpa, in the part of Jambudvpa called Bhrata, on the Earth, south of the Sumeru Mountain, on the northern corner of the salty ocean, on the western (or other) side of the Gag, in the very pure land between the Gag and Yamun rivers, in the presence of r-lagrmail, the cows, brhmaas, Vaiavas, the sacred fire, etc., in this special land called Bhrata (also known as the district of the Earth which is very pious), for the purpose of attaining ka-bhakti, for the purpose of attaining rdh-dsyam, for all kinds of auspiciousness, and... out of love and devotion for the Lord, or: out of love and devotion for r r Guru Gaurga Gndharvik-Giridhr-Rdh-Vinodabihrj, or: for the purpose of homage to the deceased, or: for the purpose of
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a Vaiava fire sacrifice and worship of the Lord, or: for the purpose of my objective.43
43 Here one states for which purpose one is performing the sakalpa. After saying for all kinds of aupiciousness and one can say, (1) out of love and devotion for the Lord; or (2) out of love and devotion for r-r-guru-gaurgagndharvik-giridhr-rdh-vinoda-bihrj; or (3) for the purpose of homage to the deceased; or (4) for the purpose of a Vaiava fire sacrifice and worship of the Lord; or (5) for the purpose of my objective, meaning, for any other purpose one may have, that is not mentioned here.
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2009 Virodhi; 2010 Vikti; 2011 Khara; 2012 Nandana; 2013 Vijaya... In accordance with the appropriate year, one would say during the sakalpa, for example, virodhi savatsare]
.tau, (season)
[There are six different seasons according to the Vedic Calendar, which correspond to the twelve months of the year: (1) Vasanta, or spring; (2) Grma, or summer; (3) Vara, or rainy season; (4) arada, or autumn; (5) Hemanta, or before winter frost; and (6) ia, or winter.
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Vasanta .... Phlguna to Vaikha.......March 15 May 15 Grma...... Vaikha to ha . ........May 15 July 15 Varsa. ......... ha to Bhdrapad ....July 15 Sept 15 ....... Bhdrapad to Krttika ...Sept 15 Nov 15 arada. Hemanta... Krttika to Paua ..............Nov 15 January 15 ia ........... Paua to Phlguna ............January 15 March 15 Approximate starting dates for the different seasons are given here. Please refer to a Vedic Calendar for accurate dates. During the sakalpa, in accordance with the season, one would utter, for example, vasanta tau]
.msi, (month)
[There are twelve months in a Vedic Lunar Calendar. The months given below are the Vedic, or traditional, months, the Christian months, and the Vaiava months respectively. Phlguna. ...........February March. ...............Govinda Caitra. .................March April......................Viu Vaikha............April May..........................Madhusdana Jyaiha..............May June. ...........................Trivikrama ha...............June July............................Vmana rvaa..............July August.......................rdhara Bhdrapad.......August September...........Hrkea vina................September October..........Padmanbha ..........Dmodara Krttika..............October November. ......Keava Mrgara.........November December. Paua..................December January...........Nryaa Mgha................January Februray.............Mdhava Adhika...............Leap year..............................Puruottama During the sakalpa, in accordance with the month of the year, one would utter, for example, krttika-msi]
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In other words fifteen days are in the dark phase of the moon (ka-paka) and fifteen days in the bright phase of the moon (ukla-pake). The names of these different days are given below: Pratipat (Prathama) Dvitya Tritya Caturth Pacam ath Saptam Aam Navam Daam Ekda Dvda Trayoda Caturda Prim, or Amvsya During the sakalpa, in accordance with the lunar day, one would utter, for example, ekda tithau]
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During the sakalpa, in accordance with the day of the week, one would utter, for example, magala-vrnvityy]
.nakatra-sayuty, (constellation)
[There are twenty eight constellations or stars, called nakatras. In order to find out the appropriate nakatra, please refer to a Vedic Calendar. If one is not easily available, then one may substitute the name of the constellation with the word ubha, indicating the appropriate auspicious constellation. The twenty eight constallations are: (1) Avin; (2) Bhara; (3) Krttik; (4) Rohi ; (5) Mgar; (6) rdr; (7) Punarvasu; (8) Puy; (9) le; (10) Magh; (11) Prvphlgun; (12) Uttarphlgun; (13) Hast; (14) Citr; (15) Svti; (16) Vikh; (17) Anurdha; (18) Jyeh; (19) Mla; (20) Purvah; (21) Uttarah; (22) Abhijit; (23) rava; (24) Dhanih; (25) atabhi; (26) Prvbhdrapad; (27) Uttarabhdrapad; (28) Revat. Day during the sakalpa, in accordance with the appropriate constellation, one would utter, for example, svti-nakatrasayuty, or in substitute ubha-nakatra-sayuty]
Prayers for the remembrance of r Viu and for peace and auspiousness (Magala-nti)
ya brahma vednta-vido vadanti pare pradhna purua tathnye vivodgate kraa isvara v tasmai namo vighna-vinya
(Bhad Viu Pura) Obeiscences unto Him, who is the destroyer of all obstacles, who the knowers of Vednta describe as the Supreme Brahman, and who others describe as the pradhna, or totality of mundane elements. Some describe Him as
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the Supreme Purua, while others describe Him as the Supreme Lord and the cause of the creation of the universe.
(o) ko vai sac-cid-nanda-ghana ka di-purua ka puruottama ko ha u karmdi-mla ka sa ha sarvai krya ka ka kd-dhio-mukhya-prabhu pjya ko ndis tasminn ajntar-bhye yan magala tal labhate kt
(ri Ka Upaniada) Lord Ka is the colour of a new rain cloud. Therefore He is compared to a transcendental cloud full of eternity, bliss, and cognizance. He is the original and Supreme Person. He is the origin of all activities and the one and only Lord of all. He is the worshipful Lord of the best of demigods, the controller of Brahm, Viu, and iva. Ka is without any beginning. Whatever auspiciousness is found within or beyond this universe, the devotee obtains in Ka alone.
hare ka hare ka ka ka hare hare hare rma rma rma hare hare
flowers in ones right hand, one should chant this auspicious invocation.
o svasti no govinda svasti no cyutnantau svasti no vsudevo viur dadhtu svasti no nryao naro vai svasti na padmanbha puruottamo dadhtu svasti no vivakseno vivevara svasti no hkeo harir dadhtu svasti no vainateyo hari svasti no njan-suto hanr bhgavato dadhtu svasti svasti sumagalai keo mahn r-ka sac-cid-nanda-ghana sarvevarevaro dadhtu
(r Kopaniad) May Lord Govinda, Acyuta, Ananta ea, Vsudeva, and Lord Viu bestow auspiciousness upon us. May Nara-Nryaa, Padmanbha and Puruottama bestow auspiciousness upon us. May Vivaksena, the Lord of the universe, Hkea, and Lord Hari bestow auspiciousness upon us. May Garua, and the son of Ajan, who is the great devotee of Lord Rma, Hanumn, bestow auspiciousness upon us. May the great and only Lord of auspiciousness, r Ka, who is like a transcendental cloud full of eternity, knowledge, and bliss, and who is the Lord of all the demigods, bestow upon us all prosperity and auspiciousness.
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May Ka, the Lord of all Lords of the universe, and His followers, the deliverers of the fallen, bestow auspiciousness on me.
mdhavo mdhavo vci mdhavo mdhavo hdi smaranti mdhava sarve sarva kryeu mdhavam
(Nrasiha Pura) The devotees always remember the Lord. The name Mdhava is constantly on their tongues and constantly in their minds, and permeates all of their activities.
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magala bhagavn viur magala madhusdana magala hikeo ya magalyatano hari viccraa-mtrena kasya smarand dhare sarva-vighnni nayanti magala syn na sasaya
(Bhad Viu Pura) The Supreme Lord Viu is all auspicious. Madhusdana is all auspicious. Hkea is all auspicious. Hari is the abode of all auspiciousness. Simply by saying the name of Viu, or by remembering Ka, all obstacles are destroyed and all auspiciousness comes. This is certain.
satya kali-yuge vipra r-harer nma-magala para svastyayana nn nsty eva gatir anyath
(Padma Pura) O brhmaa, chanting the holy name is the auspicious process in Kali Yuga. It is the highest auspiciousness for mankind. There is no other way.
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magalyatana ka govinda garua-dhvajam mdhava puarkka viu nryaa hari vsudeva jaganntha acyuta madhusdanam tath mukundnantdn ya smaret prathama sudh kart sarvatra sutar magalnanta-karmaa
(Rudra Ymala) The intelligent man, who first remembers the various forms of the Lord and His pastimes before performing his activities, will assuredly attain infinite auspiciousness in all that he does.
r Ka-stotram
o namo viva-rupya viva-sthity-anta-hetave vivevarya vivya govindya namo nama (1)
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To Lord Govinda, the creator, maintainer, and destroyer of the material universes, the controller of the universes and the source of all beauty and splendor within the universes, I repeatedly offer my respectful obeisances.
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Addendum
The Upadeval
of r rmad Bhakti Prajna Keava Gosvm Mahrja crya kear (the lion-like crya)
(1) Bhagavad-bhakti is attained by virambha-sev, or intimate service to the lotus feet of r-guru. (2) Honest service to r Hari, r-guru, and the Vaiavas is actual guru-sev. (3) The aga of bhakti known as krtana is the best and complete limb of bhakti. (4) Only through the medium of krtana are the other limbs of bhakti accomplished. (5) Renouncing bad association is actual solitude, and performing bhajana in the company of sdhus and Vaiavas is the actual meaning of solitary bhajana. (6) Preaching hari-kath always and everywhere is real hari-krtana. (7) To speak hari-kath always and everywhere, or to be absorbed in speaking about services related to r Hari, is real silence. (8) Performing gaura-bhajana in the mood of rpnuga is the actual vipralambha-bhajana of r Rdh and Ka. (9) Taking shelter of the feet of a genuine guru, one should serve Hari. (10) One should never give pain to any living entity by body, mind, or words. (11) One should maintain his life by honest means.
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(12) One should always remember that r Bhagavn is one, not many. (13) Vrajendra-nandana r Ka alone is Svaya Bhagavn; He is the possessor of all akti and the origin of all avatras. Rendering service to Him is the primary duty of all living entities; all other activities are secondary. (14) Those people who consider that Bhagavn is formless are atheists, and one should never associate with them. (15) Attaining prema for r Ka is the real ultimate objective of the jva. (16) The service of Ka is our life, if performed for His pleasure with a favourable attitude, devoid of all other desires, not covered by jna and karma, and performed by the body, mind, words, and all of the senses.
The Upadevali
(7) We are not doers of good or bad deeds, nor are we scholars or illiterate. Carrying the shoes of r Haris pure devotees as our duty, we are initiates into the mantra krtanya sad hari. (8) Preaching without proper conduct falls within the category of karma, mundane activity. Without criticising the nature of others, one should correct ones self this is my personal instruction. (9) Serving the Vrajavss, who felt great separation from Ka when He left Vraja to reside in Mathur, is our supreme constitutional occupation. (10) If we desire to follow an auspicious course in life, then disregarding the theories of even countless people we should only hear instructions from a transcendental source. (11) Life as an animal, bird, insect, or any of the countless thousands of species is acceptable, but taking shelter of deceit is thoroughly improper. Only an honest person possesses real auspiciousness. (12) Simple-heartedness is synonymous with Vaiavism. Servants of a paramahasa Vaiava should be simplehearted, a quality which makes them the topmost brhmaas. (13) Helping to draw conditioned souls away from their perverted attachment to the material energy is the greatest compassion. If even one soul is rescued from Mahmys fortress, that compassionate act is infinitely more benevolent than the construction of unlimited hospitals. (14) We have not come to this world to be construction workers; we are the bearers of r Caitanyadevas instructions. (15) We will not remain in this world for long, and by profusely performing hari-krtana, upon relinquishing these material bodies we will experience the ultimate reward of embodied life. (16) The foot-dust of r Rpa Gosvm, the fulfiller of r Caitanyadevas inner desires, is our lives sole desired object. 169
(17) If I were to desist from lecturing about the Absolute Truth due to being fearful that some listeners may be displeased, I would be deviating from the path of Vedic truth and accepting the path of untruth. I would become one who is inimical to the Vedas, an atheist, and would no longer possess faith in Bhagavn, the very embodiment of truth. (18) Kas darana can only be attained through the medium of the ear as one hears hari-kath from pure Vaiavas; there is no other way. (19) Wherever hari-kath is being spoken is a holy place. (20) Proper ravaa, hearing, is accomplished through the medium of krtana, and this will give one the good opportunity to practice smaraa, remembrance. The internal experience of rendering direct service to the aa-klyall, r Rdh-Kas pastimes in each of the eight parts of the day, then becomes possible. (21) We should understand that the loud calling out of r Kas names is bhakti. (22) Bhagavn will not accept anything which is offered by a person who doesnt chant hari-nma one-hundred thousand times daily. (23) By sincerely endeavouring to chant harinma without offences and remaining fixed in chanting constantly, ones offences will fade and pure harinma will arise on the tongue. (24) As mundane thoughts arise while taking harinma, one should not become discouraged. A secondary consequence of taking harinma is that these useless mundane thoughts will gradually dissipate; therefore, one should not worry about this. By dedicating ones mind, body, and words to serving r-nma, and continuing to chant with great persistence, r Nm Prabhu will grant one darana of His supremely auspicious transcendental form.
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Through the power of r-nma, by continuing to chant until ones anarthas are fully eradicated, realisation of His form, qualities, and pastimes will automatically arise.
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Glossary
A
Abhieka when Deities are installed or bathed, They are washed with milk, yogurt, ghee, honey, sugar, and water, and this ceremony is called abhieka. A more simple method is to just bathe the Deities in milk and water, or just plain water. camana water used for rinsing the Lords mouth. It consists of water with ground nutmeg, ground cloves, and kakol-berry scent. Often, as a substitute, the pjr simply uses sanctified water. camana cup a container filled with sanctified water used by the pjr for worshiping the Lord. camana-ptr see camana cup. camanya see camana. camanya-ptra a container for storing camanya, for offering to the Lord. Abhidheya comes from the verbal root abhidh, which means to set forth or explain, and the word abhidheya literally means that which is worthy of explanation. The means by which kaprema can be achieved is the fundamental truth that is most worthy of explanation. In other words, the means by which the ultimate goal is achieved is the practice of sdhana-bhakti. Abhidheydhideva the presiding Deity of Abhideya, r Govinda deva. Advaya a name for the Supreme Lord, who is one without a second; indicating that there is no difference between the Lord and His names, forms, qualities, pastimes, and so on.
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Advaita-jna knowledge of non-duality. Although in the true sense this refers to the Supreme Absolute Personality of Godhead who is devoid of all duality, the Myvda conception of advaita-jna is that the ultimate substance, brahma, is devoid of form, qualities, personality, and variegatedness. Anartha unwanted desires (an-artha = non-value); activities or habits that impede ones advancement in bhakti; in other words, everything that is against bhakti. Akua-mudr represents a goad. Used while invoking the holy rivers into the camana cup. With your right middle finger, touch the surface of the water and avoid touching the water with your fingernail. Your thumb should hold the little and ring fingers, and your index finger should be bent at the middle joint at a right angle, perpendicular to the middle finger. See the diagram in Chapter Three Establishing the conchshell. Antarym the Supersoul residing within every living beings heart. Aukalpa refers to an acceptance of a small quantity of non-grain food to maintain sufficient energy for the service of the Lord on fasting days. Anyabhila a term that refers to extraneous desires, or desires other than the desire to please Ka. Apardha offenses committed against the holy name, the Vaiavas, the guru, the stras, the holy places, the Deity, and so on. The verbal root rdha means to give pleasure or satisfy and the prefix apa means taking away. Thus the word apardha signifies all activities that are displeasing to Bhagavn and His bhaktas. Aparhna-bhoga an offering of foodstuffs to the Lord in the afternoon, after His noontime rest. rati a ceremony wherein the Deity form of the Lord is worshipped with various articles, such as incense, ghee lamp, flowers, fan, etc. rati-krtana glories of the Lord sung during the rati ceremony. Arcvatra the incarnation of the Lord in the form of His Deity.
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Arc-vigraha the Deity form of the Lord. Arcana Deity worship; one of the nine primary processes of devotional service. Arghya special sanctified water; arghya is an offering (a drink, or a liquid for sprinkling on the head) meant for highly respectable persons upon greeting them. The ingredients of arghya are water, milk, drv grass, yoghurt, unboiled paddy rice (arav), rice, sesame seeds, white mustard seeds, barley, etc. A brief version can be made by using only candana, flowers, and water. Arghya-ptra a container for storing arghya, for offering to the Lord. sana a seat or mat made out of kua grass, cotton, silk, or wool; used by the pjr while worshiping the Lord. rama one of the four stages of life: brahmcr, ghastha, vnaprastha, and sannysa. Asura a demon; ungodly person; one who is opposed to religious principles and averse to the worship of the Supreme Lord. surika-kla an inauspicious time of the day; a time favorable for demons, like late night. During this time demons prevail and gain strength. Aa-klya-ll the pastimes performed by r Ka and His associates during the eight periods of the day. Sdhakas who are engaged in smaraa (remembrance) meditate on these pastimes: (1) ninta-ll, pastimes at the end of night; (2) prta-ll, pastimes at dawn; (3) prvhna-ll, morning pastimes; (4) madhyhna-ll, midday pastimes; (5) aparhnall, afternoon pastimes; (6) sya-ll, pastimes at dusk; (7) pradoa-ll, evening pastimes; and (8) rtri-ll, night pastimes. Avidy ignorance of ones spiritual identity; forgetfulness that I am an eternal servant of Ka. Avidy is one of the five types of klea, or miseries, destroyed by bhakti. Avatra literally means one who descends. A partially or fully empowered incarnation of r Bhagavn who is described in the scriptures. An avatra descends from the spiritual world to the material universe with a particular mission.
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B
Blya-bhoga an early morning offering of foodstuffs, generally sweets etc., to the Lord. Bhagavn the Supreme Lord; the Supreme Personality of Godhead. The Viu Pura (6.5.724) defines Bhagavn as follows: The word bhagavat is used to describe the Supreme Brahman, who possesses all opulence, who is completely pure and who is the cause of all causes. In the word bhagavat, the syllable bha has two meanings: (1) one who maintains all living entities, and (2) one who causes all living entities to obtain the results of karma and jna. Complete opulence, religiosity, fame, beauty, knowledge, and renunciation are known as bhaga, fortune. The suffix vat means possessing. Thus one who possesses these six fortunes is known as Bhagavn. Bhagavad-bhakti loving devotion unto Bhagavn. See Bhakti. Bhagavat-sev loving devotional service unto Bhagavn. Bhgrath another name for the Gag River. The river Gag is a celestial river. Because this river was brought to the Earth by the austerities and prayers of King Bhagratha, she is also known as Bhgrath. Initially, where the Gag starts near Gagotr, she is known as the Bhgrath. When the Bhgrath meets the Alaknanda, she becomes known as the Gag. In West-Bengal, the Gag divides into the Padm River and the Bhgrath. The Bhgrath flows south through Navadvpa and on to the Bay of Bengal. Some distance south of ntipura, the Bhgrath becomes known as the Hugl. Bhakta a devotee. Bhakti loving devotional service to r Ka; sixty-four limbs of devotional service, of which nine are prominent, out of which five are prominent; the word bhakti comes from the root bhaj, which means to serve, and therefore the primary meaning of the word bhakti is to render service. See Bhakti-rasmta-sindhu (1.1.11) for a complete description.
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Bhakti-rasa in Bhakti-rasmta-sindhu (2.1.5) bhakti-rasa is defined: When the sthy-bhva, or the permanent emotion of the heart in one of the five primary relationships of neutrality, servitude, friendship, parental affection, or conjugal love, mixes with vibhva, anubhva, sttvika-bhva, and vyabhicr-bhva, thus producing an extraordinary taste in the heart of the bhakta, it is called bhakti-rasa. Bhakti-sdhakas a practitioner on the path of pure devotion. Bhakti-stras devotional scriptures; sacred texts that propound devotion. Bhajana pure devotional service performed on the spontaneous platform through the medium of chanting and remembering; the word bhajana is derived from the verbal root bhaj which is defined in the Garua Pura (Prva-khaa 231.3): bhaj ity ea vai dhtu sevy parikrtita tasmt sev budhai prokt bhakti sdhana-bhyas The verbal root bhaj is used specifically in the sense of sev, or service. Therefore, when sdhana (devotional practice) is performed with the consciousness of being a servant, it is called bhakti. According to this verse, ka-sev, or loving devotional service to Ka is called bhakti. Such service is the intrinsic attribute of bhakti or bhajana. Therefore, whatever services are performed in this consciousness may be referred to as bhajana; in a general sense, bhajana refers to the performance of spiritual practices, especially hearing, chanting, and meditating upon r Kas name, form, qualities, and pastimes. Bhajana-ik-guru one who gives ik (instructions) about the process of performing bhajana. Bhakti-yoga the path of spiritual realization through loving devotional service to the Lord. Bhrata-vara one of nine tracts of land which form the divisions of Jambudvpa. It is named after King Bharata, the son of Rabhadeva. India is now known as Bhrata, although in the ancient histories this appellation referred to the entire Earth planet.
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Bhva (1) spiritual emotions, love, or sentiments; (2) the initial stage of perfection in devotion (bhva-bhakti). A stage of bhakti in which uddha-sattva, the essence of the Lords internal potency consisting of spiritual knowledge and bliss, is transmitted into the heart of the practising devotee from the heart of the Lords eternal associates and softens the heart by different kinds of taste. It is the sprout of prema, and it is also known as rati. The awakening of this bhva is likened to a ray of the sun of prema. This is the seventh stage of the creeper of devotion. Bhva-sev service to r Ka performed on the stage of bhva, or pure spiritual emotions. Bhoga unoffered foodstuffs; literally means, any object of enjoyment, which is meant for the pleasure of the Lord. Bhoga-rati the rati ceremony that follows the midday offering of bhoga to the Lord. Bhoga-mandira the dining pavilion of the Lord. Bh (Bh-loka) the planet Earth. Bh-maala the middle planetary system within the universe. Bhva (Bhvar-loka) the second of seven divisions of planets: Bh, Bhva, Svarga, Maharloka, Janaloka, Tapoloka, and Satyaloka. This planet is situated between the Earth and the Sun planet. It is attained by siddhas and munis. Bhaa ornaments. Bhta-uddhi Hari-bhakti-vilsa states: the procedure for purifying ones body made up of the elements earth, water, fire, air, and sky (bhtas) through association with the transcendental Lord is called bhta-uddhi. Brahm the first created living being; directed by r Viu, he creates all life forms in the universe and presides over the mode of passion; also known as catur-mukha Brahm, or the four-headed Brahm. Brahma-gyatr a Vedic mantra which is chanted at the three junctures of the day by brhmaas. Brahmacr a member of the first rama (stage of life) in the varrama system; a celibate, unmarried student.
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Brahm-Madhva-Gauya Vaiava line the lineage of devotees beginning from Lord Brahm, coming down to Madhvcarya, further down to Caitanya Mahprabhu and his followers. Brahman the spiritual effulgence emanating from the transcendental body of the Lord; the all-pervading, indistinct feature of the Absolute. Depending on the context, this may sometimes refer to the Supreme Brahman, r Ka, who is the source of Brahman. Brhma-muhrta the auspicious period of the day just before dawn, from one and a half hours to fifty minutes before sunrise. Brhmaa the highest of the four varas (casts) in the varrama system; a priest or teacher.
C
Caitanya Mahprabhu also referred to as rman Mahprabhu, Gaura, Gaurga, Gauracandra, Gaurasundara, Gaura-kiora, acnandana Gaurahari, Ka-Caitanya, Caitanya-deva, Nimi Paita, and Vivambhara; the Supreme Lord who appeared approximately five hundred years ago (1486 A.D.) in Navadvpa, West Bengal. Although He is identical to r Ka, He appeared with the bhva (internal mood) and knti (bodily complexion) of rmat Rdhik in order to taste the mellows of Her love for Ka. Assuming the mood of a bhakta, He spread love for Ka through the chanting of r-hari-nma. Cakra-mudr a hand gesture representing a disc. Cmara a whisk made traditionally from a yak-tail. It is used for fanning the Lord. It is important to keep it in a clean place so it doesnt start to turn black. The cmara should not be used from the beginning of the month of Krttika until the day of ivartri, unless the climate is hot, in which case it can be used. Candana sandalwood; it is rubbed on the surface of a stone with water generating a cooling paste which is then applied to the limbs of the Lord and used in His worship in various ways.
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Cla a dog eater; an outcaste race known to eat dog-meat; one born in such a race. Caramta water that has been used to bathe the lotus feet of r Ka or His associates; the water which washes the Deity. Cturmsya four months of the rainy and autumn seasons (JulyOctober). Cayana-mantra mantra to be chanted while picking tulas leaves.
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Daikya initiation into the viu-mantras by a bona fide guru, thus becoming a perfect brhmaa. Dakina-akha a bathing-conchshell, which opens to the right; also known as a Lakm conch. Daa a measurement of time; approximately 2530 minutes; explained in rmad-Bhgavatam, Third Canto, Chapter Eleven, and in Caitanya-caritmta, Madhya-ll 38790. Daavat-prama daa = stick, prama = obeisances; thus, daavat-prama means obeisances by falling like a stick and offering prostrated obeisances. Offering obeisances with eight agas (limbs or parts of the body) feet, knees, chest, hands, head, eyes, mind, and words. With ones two feet, knees, chest, hands and head touching the ground, and with ones eyes downcast and half open, one should recite an appropriate prayer while meditating that ones head is touching the Lords lotus feet. Women should not perform daavat-prama, rather traditionally they perform only pacga-prama, since their breasts should not touch the earth. Danta-kha a twig offered to the Lord for the purpose of cleaning His teeth; the twigs or leaves of certain kinds of trees should be used for brushing the teeth, for they have natural cleansing agents that keep teeth and gums healthy. Twigs from the highly antiseptic neem tree are most commonly used. The twig should be the diameter of the middle or little finger, twelve
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finger-widths long, with bark intact. One should not brush the teeth with twigs from the pala, banyan, or pippal trees, as these trees are worshipable. One should also avoid using twigs from the mlat, bilva, karav, arka, khadira, and mango trees. Darana seeing, meeting, visiting, or beholding (especially in regard to the Deity, a sacred place or an exalted Vaiava). Dhma a holy place of pilgrimage; the abode of r Bhagavn, where He appears and enacts His transcendental pastimes. Dhma-apardha offences committed towards the dhma. Dharma (from the verbal root dh = to sustain; thus, dharma means that which sustains). (1) religion in general; (2) the socioreligious duties prescribed in the scriptures for different classes of persons in the varrama system that are meant to liberate one to the platform of bhakti. Dhoti a cotton garment, about 9 feet long and 3 feet wide, worn from ankles to waist. Dhpa incense; incense sticks (agarba) are commonly used because they are convenient to light and offer. Dhyna meditation; thought. Dk accepting initiation, or the process wherein one hears the gyatr-mantras from the spiritual master. r Jva Gosvm has defined dk as follows: Learned exponents of the Absolute Truth declare that the process by which the spiritual master imparts divine knowledge to the disciple and eradicates all sins is known as dk. Dk-guru the initiating spiritual master; the spiritual master from whom one receives the gyatr-mantras. Dk-saskra the purificatory process of receiving initiation from a spiritual master. Dk-mantra the mantras given by the guru at the time of initiation. Each mantra has a presiding Deity, which is meditated upon while chanting the mantra. These mantras are given in confidence by the guru and therefore are not to be chanted out loud or repeated to anyone.
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Dpa ghee lamps vary widely in shape and size. Traditionally, a ghee lamp must have an odd number of wicks, and more than three. The standard number of wicks for a full rat is five. On special occasions one may offer lamps with more wicks. One may also use a flat metal plate as a lamp by placing ghee wicks along the edge of one side, or by placing camphor in the center. Lamps can be made of silver, bell-metal, brass, copper, clay, etc. Ghee wicks should burn properly, with just the right amount of ghee. Dvda the twelfth day of the moon; the day that follows Ekda; in case where the Ekda is considered impure (viddha-ekda), the observances are made on the Dvda day. This observance is called Mah-dvda.
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Ekda the eleventh day of the waxing or waning moon. It is the mother of devotion (bhakti-janan). r Ka Himself presides over this day, and therefore it should be observed with great respect. On this day one should utilize ones time and energy in devotional services headed by hearing and chanting the names, forms, qualities, and pastimes of the Lord; and by minimizing the intake of food and water. On this day all forms of grains, legumes, and beans etc. are forbidden because all sins enter these foodstuffs on this day. One may fast completely even from water (nirjala), which is the best, or if one is unable to do so, then one may adopt an alternative fast by taking a little fruit, roots, and milk, which is called aukalpa, or a substitute. For more details see a Vaiava Calendar.
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Gaddhara Paita an intimate associate of r Caitanya Mahprabhu. He is one of the members of the paca-tattva. He embodies r Kas internal potency and is a manifestation of rmat Rdhik.
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Gamch a thin cotton towel used for bathing and drying the body. Gandha scent; the three items, namely candana (sandalwood), karpra (camphor) and aguru (scented aguru wood), mixed in a particular ratio comprise gandha. Gaurbda a year in the era beginning from the appearance of r Gaurga Mahprabhu (corresponding to 1486 AD). Garbha Ocean ocean of perspiration; Mah Viu, after creating innumerable universes, entered into each of them as the second purua, Garbhodakay Viu. When He saw that within the universe there was only darkness and space, without a resting place, He filled half of the universe with water from His own perspiration and laid down on the same water. This water is called Garbhodaka, or the Garbha Ocean. Gauya Vaiava (1) any Vaiava who follows the teachings of r Caitanya Mahprabhu; (2) a Vaiava born in Bengal. Gauya Vednta Samiti the society founded by r Vinodabihr Brahmacr Ktiratna Prabhu (later r rmad Bhakti Prajna Keava Gosvm Mahrja) on the auspicious day of Akaya Ttiy in the month of Vaikha (April) 1940, at 32/2 Bosp lane, Bgbzr, Calcutta, along with r Abhayacaraa Bhaktivednta Prabhu, (later r rmad Bhaktivednta Swami Mahrja) and r Sajjan Sevaka Brahmacr (later r rmad Bhaktivednta Vman Gosvm Mahrja). The purpose of this society was to strongly preach everywhere in the world the deep secrets of bhakti-vednta and to bestow welfare to all the jvas. Gaura-arcana see Gaurga-pj. Gaura-bhajana worship of r Gaura within ones heart. See Bhajana. Gaura-gyatr a twenty-three and a half syllable mantra, given by the spiritual master at the time of initiation, for the purpose of worshipping Gaura. Gaura-mantra a six syllable mantra, given by the spiritual master at the time of initiation, for the purpose of worshiping Gaura. Gaura-prim the appearance day of r acinandana Gaurahari; the auspicious full moon day of the month of Phlguna (February March).
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Gaurga-pj worship of r Gaura, performed with sixteen various articles. Gaur akara Durg and iva. Gyatr-mantra a sacred mantra repeated by brhmaas at the three junctures of the day. The gyatr-mantra is generally known to be personified as the Goddess Gyatr, the wife of Brahm and mother of the four Vedas. Gyatr is another name for rmat Rdhik, who is the original Goddess, and Gyatr, the wife of Brahm is but Her partial expansion. (See Dk-mantra). Gopa (1) a cowherd boy who serves Ka in a mood of intimate friendship; (2) an elderly associate of Nanda Mahrja who serves Ka in a mood of parental affection. Gopla-mantra an eighteen-syllable mantra given by the spiritual master during the time of initiation, for the purpose of worshiping the Divine Couple. Gop, Gopik (1) one of the young cowherd maidens of Vraja, headed by rmat Rdhik, who serve Ka in a mood of amorous love; (2) an elderly associate of Mother Yaod who serves Ka in a mood of parental affection. Gop-candana yellowish clay used for tilaka; the foot dust of the gops, which is found in a place called Gop-tala, near Dvrak and which is used for applying tilaka. Gosvm one who is the master of his senses; a title for those in the renounced order of life. This often refers to the renowned followers of Caitanya Mahprabhu who adopted the lifestyle of mendicants. Descendants of the relatives of such Gosvms or of their sevaites often adopt this title merely on the basis of birth. In this way, the title Gosvm has evolved into use as a surname. Leading temple administrators in India are also sometimes referred to as Gosvms. Gotra seminal line traced from the prajpatis and forefathers. Govardhana a sacred mountain situated in the middle of Vrajamaala, about 26 km north-west of Mathur. This mountain is also known as r Girirja (the king among mountains).
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He is identical with r Ka and is also known as haridsavarya, the best devotee of r Hari, for He facilitates r Kas pastimes with His intimate friends and especially the most sacred pastimes with the gops. Govardhana Hill lies in the shape of a peacock, with Rdh-kua and yma-kua as His eyes. Govardhana-il a sacred stone that is non-different from Viu, or Ka. It comes from the king of mountains, Govardhana. One should not take the govardhana-il stones away from Govardhana. Without the permission from the spiritual master, this is considered to be a great offence. If a pure Vrajavs donates one, then it is also allowed. Ghastha a member of the second rama (stage of life) in the varrama system; a householder. Guru the Spritual Master; one who destroys the darkness of ignorance. Guru-gyatr a twenty-four and a half syllable mantra, given by the spiritual master at the time of initiation, for the purpose of worshiping r-guru. Guru-kp mercy of the spiritual master. Guru-mantra a seven syllable mantra, given by the spiritual master at the time of initiation, for the purpose of worshiping r-guru. Guru-parampar the disciplic succession through which spiritual knowledge is transmitted by bona fide spiritual masters; the line of disciplic succession that goes back to Ka Himself. Guru-pj worship of the spiritual master. See also Vysa-pj. Guru-prim the appearance day of rla Vysadeva; the auspicious full moon day of the month of ha (June July); this day is also known as r-guru-pj, or vysa-pj. Cturmsya, the four months of rainy and autumn season, start from this day. Guru-sev service to r-guru. In the Bhakti-sandarbha (Anuccheda 237), Jva Gosvm establishes that by constant and distinguished service to ones guru, one easily surmounts all
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obstacles and anarthas which cannot be overcome by any other method. Only by such service can one obtain the supreme mercy of the Lord. Guru-tattva the established truth regarding the principle of rguru.
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Hari a name for r Ka which means one who takes away. He who takes away everything inauspicious, and who steals the hearts of His devotees. Hari-bhakti-vilsa a book that describes many aspects of Vaiava life, beginning with guru and disciple, worshiping with mantra, etc. It was written by rla Santana Gosvm under the direct instruction of r Caitanya Mahprabhu and based on the writings and notes of rla Gopla-Bhaa Gosvm. Hari-bhajana worship of r Hari. See Bhajana. Hari-kath narrations of the holy names, forms, qualities, and pastimes of the Lord. Hari-krtana See Krtana. Harinma the chanting of r Kas holy names. Unless accompanied by the word sakrtana, it usually refers to the practice of chanting the Hare Ka mah-mantra to oneself on a strand of tulas beads. Harinma-japa the chanting of the Hare Ka mah-mantra to oneself on a strand of tulas beads, either loudly, whispering, or in ones mind. See also Japa and Harinma. Hldin-akti this refers to the svarpa-akti which is predominated by hldin. See Svarpa-akti. Hldin is the potency which relates to the bliss aspect (nanda) of the Supreme Lord. Although the Supreme Lord is the embodiment of all pleasure, hldin is that potency by which He relishes transcendental bliss and causes others to taste bliss. Homa fire sacrifice; the act of making an offering to Bhagavn by casting clarified butter into the sacred fire.
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var queen, mistress, or goddess. Iadeva ones worshipful Deity; the particular form of Ka towards whom one is attracted, and who is the object of ones love and service. Ia-goh a gathering of like-minded devotees in which they discuss their iadeva, worshipful Lord, and thus attain much satisfaction and pleasure. The word ia means desired subject, and goh means assembly. These two words combine to form the term ia-goh, which refers to an assembly of sdhus who are devoted to uddha-bhakti, or the practice of pure devotion. uddha-bhaktas are rare in this world, and therefore only a few uddha-bhaktas can be found in any single ia-goh. Even a gathering of just three Vaiavas constitutes an ia-goh. When two uddha-bhaktas meet, a ka-kath-goh takes place. And when a single uddha-bhakta resides somewhere to exclusively chant the holy name, it is a place of nirjana-bhajana, or solitary devotional practice. See Iadeva.
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Jagad-guru the spiritual master of the entire world; one who is qualified to take disciples from all over the world. Jambdvpa the innermost of seven concentric islands which form the divisions of Bh-maala. Jambdvpa is itself divided into nine varas, or tracts of land, the most famous of which is Bhrata-vara (India). According to some opinions, this roughly corresponds to Asia (Gauya-Vaiava-Abhidhna). Janmam the appearance day of Lord r Ka, which occurs on the eighth day of the dark lunar fortnight of the month of Bhdra (August September). Japa loud chanting or soft utterance of the holy names of Ka to oneself on tulas beads. In Haribhakti-vilsa (17.155-159) rla
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Santana Gosvm describes japa in the following words: In the Nsiha Pura it is said that japa-yaja is of three kinds: (1) vcika (verbal), (2) upu (in a whisper), and (3) mnasika (within the mind). When a mantra is pronounced very distinctly either in a high, low, or resonant voice, it is known as vcikajapa. When a mantra is uttered slowly with slight movement of the lips and can be heard only by ones own ears, it is known as upu-japa. When one meditates on the meaning of the mantra by application of the intelligence going repeatedly from one syllable to the next and from one word to the next, it is known as mnasika-japa. Jaya-dhvani the resounding glorification of our objects of worship the personalities, places, temples, and auspicious days. Jva the eternal, individual living entity who, in the conditioned state of material existence, assumes a material body in any of the innumerable species of life. Jna (1) knowledge in general; (2) knowledge leading to impersonal liberation. Juh contamination from any impure substance. For example, anything that comes into contact with something impure, like your mouth (or any of the nine gates of the body). In other words, if you touch your hand to your mouth, your hand is then considered contaminated (jhu), and anything you touch thereafter before washing your hand becomes contaminated (jhu). If you are using a spoon, then the spoon becomes contaminated from association with the mouth, and your hand becomes contaminated from association with the spoon. It is important to understand the difference between (1) prasd, or contamination from the Lords remnants, and (2) jhuh, or contamination from your own or somebody elses remnants. The difference is that, even though prasd cannot be offered to the Lord, it is not considered impure (because it is not contaminated by something impure). On the other hand,something that is juh is not only unofferable but
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is also impure (due to contamination by an impure substance). Furthermore, to touch any paraphernalia of the Lord with your own remnants (e.g. remnants of prasda off your dirty plate, or your unclean hands that might have touched inside your ear etc.) is an offence, and the paraphernalia is often never used again in the Lords service, unless in a special circumstance where one washes it with cow urine or cow dung. Also, it is an offence to contaminate the area where Deity paraphernalia is used (for example, to wash your dirty plate in the Deities kitchen or to touch your hand to your mouth and then touch a table in the Deity room). In such cases one can clean the area with cow dung and cow urine; or, if these are not available, then with soap. While distributing prasdam, one should be careful not to touch the serving spoon to any persons plate, because this results in that spoon becoming juh (contaminated by the remnants of that person). If one does not immediately wash the juh spoon, then that persons juh, or contaminated remnants, is served out to everyone sitting in line after him. Therefore, if by accident one touches someones plate with the serving spoon, one should immediately wash the spoon (not in the kitchen or area where Deity paraphernalia is used or kept) and pray for forgiveness. For further details please inquire from r-guru and Vaiavas.
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Kali-yuga the present age of quarrel and hypocrisy that began five thousand years ago. See also Yuga. Kalpa the four yugas are calculated in terms of the heavenly calendars and accordingly are 12,000 years in terms of the heavenly planets. This is called a divya-yuga, and one thousand divya-yugas make one day of Brahm. The creation during the day of Brahm is called kalpa, and the creation of Brahm
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is called vikalpa. When vikalpas are made possible by the breathing of Mah-Viu, this is called a mah-kalpa. There are regular and systematic cycles of these mah-kalpas, vikalpas, and kalpas. Kma-gyatr a twenty-four and a half syllable mantra, given by the spiritual master at the time of initiation, for the purpose of worshiping the Divine Couple. Kaniha the lowest class; inferior; the smallest; lowest; least. Kaniha-adhikr a neophyte practitioner of bhakti. Kraa Ocean the Causal Ocean; also known as the Viraj River. Mah-Viu lies down in the Viraj River, which serves as a border between the material and the spiritual world. Karatlas a pair of small, round cymbals made from bell-metal that are used in the krtana performance of the Lord. Karkaa-sakrnti the day when the sun begins to move south. This occurs during the month of July. Karma (1) any activity performed in the course of material existence; (2) reward-seeking activities; pious activities leading to material gain in this world or in the heavenly planets after death; (3) fate; previous actions which yield inevitable reactions. Karma-ka a division of the Vedas that involves the performance of ceremonial acts and sacrificial rites which are directed towards material benefits or liberation. Krtana one of the nine most important limbs of bhakti; consisting of either: (1) congregational singing of r Kas holy names, sometimes accompanied by music; (2) loud individual chanting of the holy name; or (3) oral descriptions of the glories of r Kas names, forms, qualities, associates, and pastimes. Krtana is the most important of the nine limbs of bhakti. Karpra camphor; used in the rati ceremony of the Lord and for making gandha. For making gandha, synthetic camphor should not be used, for it gives a burning sensation. Krttika the month Krttika. Also known as the Month of
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Dmodara. This month falls during the four months of cturmsya, during the autumn season (October November). It is considered to be the topmost month by all Gauya Vaiavas, because the presiding Deity of this month is rmat Rdhik. During this month, pilgrims from all over the world come to Vraja-maala to perform parikram of the pastime places of r Rdh and Ka. Kaustubha the gem known as Kaustubha was generated from the churning of the ocean of milk, and Lord Viu took that gem and placed it on His chest. Decorations like the rvatsa mark and the Kaustubha gem are special indications of Svaya Bhagavn r Ka and all His plenary expansions (viutattva). Keava a name for Ka; it means the slayer of the Ke demon; Another meaning is one who has beautiful long hair; it also means one who expertly braids and decorates the hair of His beloved, rmat Rdhik; Furthermore, it means one who brings even Brahm and Mahdeva under His control. Krtankhy-bhakti devotion constantly accompanied by the performance of krtana. See also Krtana and Bhakti. Ka - the Original Supreme Personality of Godhead; He is avatr, the source of all other avatras, and His body is composed of eternality, knowledge, and bliss. He is the personification of all spiritual mellows, raso vai sa. His father is Nanda Mahrja, His mother is Yaod, His brother is Balarma, and His eternal consort is rmat Rdhik. He is a charming young cowherd boy with a complexion like that of a fresh monsoon raincloud. His wears a brilliant yellow dhot, a peacock feather on His crown, and a garland of fresh forest flowers. He possesses sixty-four primary transcendental qualities, out of which four are unique to Him alone: veu-mdhurya, He attracts the entire world and especially the gops with the melodious sound of His flute; rpa-mdhurya, He possesses extraordinary beauty which captivates the minds of all; prema-mdhurya,
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He is surrounded by intimate loving associates whose prema is completely unbounded by reverence or formality; and llmdhurya, He performs beautiful and enchanting pastimes, amongst which rsa-ll is the summit. Ka-bhakti pure devotion unto r Ka. Ka-ll the sweet pastimes of r Ka. Ka-nma the holy names of r Ka. Ka-prasda the food remnants of r Ka. See Prasda. Ka-prema ecstatic love of r Ka. See Prema. Katriya the second of the four varas (castes) in the varrama system; an administrator or warrior. Kra Ocean the Ocean of Milk; there is a milk ocean in the upper planets. There, Lord Viu, who controls the heart of every living being as Paramtm (the Supersoul), resides as Krodakay Viu. Kukuma a reddish powder or liquid used by married women to apply to the part in their hair. Kua grass a long grass considered to be very pure; used in the ceremonies and worship of the Lord.
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Lu a round sweetmeat, cooked in clarified butter and sugar. Lalit-Sakh an intimate friend of rmat Rdhik. She is the first and most prominent of the aa-sakhs, the eight confidential girlfriends of r Rdh. According to rla Rpa Gosvms r Rdh-Ka-Gaoddea-dpik (Baharampura edition), she is twenty-seven days older than r Rdh and she is also known as Anurdh. She has a contradictory and haughty nature. Her complexion is like gorocana, a brilliant yellow pigment. Her garments are the colours of peacock feathers. Her mother is Srad and her father is Vioka. Her husband is Bhairava, who is a friend of Govardhana Malla, the husband of Candrval. The eight principal sakhs in her ytha (group) are
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Ratna-prabh, Ratikal, Subhadr, Bhadra-rekhik, Sumukh, Dhanih, Kala-has, and Kalpin. Lalit is the leader of the parama-preha-sakhs; she instructs and directs all the sakhs; she understands all the different moods of loving affairs; and she is expert in the tactics of union and separation in the matter of prema. If by chance Ka ever commits any offense toward r Rdh, Lalit is quick to rebuke Him, raising her head in anger. Ll the divine and astonishing pastimes of r Bhagavn and His eternal associates, which grant all auspiciousness for the living entity, which have no connection with this mundane world, and which lie beyond the grasp of the material senses and mind.
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Madhuparka foodstuff or drink. Madhuparka contains ghee, honey, and sugar. According to some, the combination of yoghurt and milk along with the above three items is also known as madhuparka. Madhuparka-ptra a container for storing madhuparka for offering to the Lord. Madhvcarya the chief crya, or preceptor, of the Brahm sampradya. Also known as nanda Trtha. He was born in 1239 near Uup. His father and mother were r Madhyageha Bhaa and rmat Vedavidy. He accepted initiation and sannysa at the age of twelve from Acyuta-preka. His sannysa name was Prapraja. He wrote commentaries on the Bhagavad-gt, rmad-Bhgavatam, Brahma-stra, Upaniads, and many other books. He established the doctrine of dvaitavda, or duality, which emphasizes the eternal distinction between the living entities and the Supreme Lord. He preached vigorously against the monistic teachings of r akarcrya. Madhyama in the middle; intermediate; middle-class; middle; medium.
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Madhyama-adhikr the practitioner of bhakti who has reached the intermediate stage of spiritual development. Madhyhna-rati noon time rati; also known as bhoga-rati. Madhyhna-bhoga a noon-time offering of foodstuffs to the Lord. Madhyhna bhoga-rati see Madhyhna-rati. Makara-sakrnti name of a festival which marks the beginning of the suns northern course; on this day many millions of people gather and take bath at the confluence of the Gag (Bay of Bengal) at the place known now as Gag-sgara. It is known as Kapilrama because of Lord Kapilas living there to perform His austerities and penances. Mah-bhgavata the topmost devotee of the Lord; an uttamaadhikr Vaiava. Mahdeva a name for Lord iva; the great Lord or the chief among the devas. See iva. Mahjana a great personality who teaches the highest ideal and who by his conduct sets an example for others to follow. Mah-mantra sixteen names of the Lord strung together forming the Ultimate chant, or hymn; also known as the Hare Ka mah-mantra. Mah-my, My-akti the illusion-generating potency which is responsible for the manifestation of the material world, time and material activities. See also My. Mah-prasda see Prasda. Mahpurua one who is expert in the imports of the scriptures, has realised the Supreme Brahman, and is wholly detached from the material world. Mahat see Mahat-tattva. Mahat-tattva the sum-total aggregate of the manifest material ingredients. Included within the mahat-tattva are also the conditioned souls. Mlya a garland of fragrant flowers. Mnasa-pj worshiping the Lord with the heart. Mnasa-snna purifying oneself by meditation. See also Mantra-snna.
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Maala region, district, or zone (e.g. Vraja Maala); circular stage (e.g. rsa-maala, on which r Ka and the gops perform their rsa-ll). Magala-rati the auspicious wakening ceremony of the Lord. This is performed during the early morning hours between 4am 5am. Magalcaraam auspicious invocation. Majar a maidservant of rmat Rdhik in the category of nityasakh or pra-sakh; the flower, or the blossom of the tulas plant. Mantra (man = mind; tra = deliverance) a spiritual sound vibration that delivers the mind from its material conditioning and illusion when repeated over and over; a Vedic hymn, prayer, or chant. Mantra-snna bathing by meditation; this refers to the process wherein one recites the following mantra from Garua-pura, (o) apavitra pavitro v sarvvasth gato pi v / ya smaret puarkka sa bhybhyantara-uci, and meditates on its meaning: Whether one is contaminated, or pure, or has passed through all conditions and stages of life, if one remembers the lotus-eyed Lord, Puarkka, r Ka, one becomes pure both externally and internally. Manu any one of fourteen principal progenitors and administrators of the universe appearing in succession; the first of these is known as Svyambhuva, to whom the famous lawbook, Manusahit, is ascribed. Within one day of Brahm (4,300,000 solar years x 1,000 years) there are fourteen Manus, 420 Manus in one month of Brahm, and 5,040 Manus in one year of Brahm. Brahm lives for one hundred years of his age, and therefore there are 5,040 x 100 or 504,000 Manus in the duration of Brahms life. Manu-sahit a religious stra, spoken by the forefather of mankind, Manu, delineating the codes of behavior for all human beings.
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My illusion; that which is not; r Bhagavns external potency which influences the living entities to accept the false egoism of being independent enjoyers of this material world. See also Mahmy and My-akti. Mahpurua one who is expert in the imports of the scriptures, has realised the Supreme Brahman, and is wholly detached from the material world. Mah-prasda literally means great mercy; especially refers to the remnants of food offered to the Deity; may also refer to the remnants of other articles offered to the Deity, such as incense, flowers, garlands, and clothing. Mypura the appearance place of r Caitanya Mahprabhu, situated in Antardvpa within the greater region of Navadvpa. Mypura is located on the east bank of the Gag. Navadvpa forms an eight-petaled lotus. In the whorl of this lotus lies Antardvpa, at the very center of which is Mypura. The actual appearance place of r Caitanya is situated within Mypura and is known as Yogapha, the seat of the Lords eternal transcendental pastimes. Minna-pnydikam an offering of sweet-rice to the Lord, generally in the early morning hours. Mdaga a clay drum, used traditionally by Gauya Vaiavas during the performance of bhajana and krtana. Its special feature is that it can be played while sitting, as well as, while walking, standing, dancing, etc. Its deep vibration brings pleasure to the Lord and to the devotees who hear it. It is considered to be non-different from Baladeva Prabhu, and it is also described to be the second svarpa of r Caitanya Mahprabhu. Muhrta two daas or forty eight minutes comprise one muhrta. See Daa. Mla-mantra root mantra; the mantras by which one performs Deity worship. Mudr hand gestures used in the worship of the Lord.
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Naivedya literally means foodstuffs. This generally refers to foodstuffs like rice, lentils, vegetable, chapatti, etc., that are offered to the Lord. Naivedya-ptra the offering plate; generally made from bell-metal, or silver. Nma the holy name of Ka, chanted by devotees as the main limb of the practice of sdhana-bhakti. Nma-apardha offensive chanting of the holy name; offenses against the holy name, of which there are ten varieties. Nma-apardh one who chants offensively. Nma-bhajana the process of chanting the holy names of the Lord and worshiping Him within ones heart. Nma-haa a system of preaching wherein devotees hold public outreach programmes in their homes. Nma-sakrtana the practice of chanting the holy name of Ka, especially congregational chanting. Nrada a great sage among the devas; he is thus known as Devari. He was born from the mind of Brahm. He is a liberated associate of r Ka, who travels throughout the material and spiritual worlds broadcasting His glories. In gaura-ll he appears as rvsa Pait. Nryaa nara = mankind, and ayaa = the shelter of; the Supreme Lord who is the shelter for mankind; the Lord of Vaikuha. Nryaa-il a variety of alagrama-il named after Lord Nryaa. See alagrama-il. Nsmla the centre of the eyebrows extending three-quarters of the way down the nose; Navadh-bhakti the nine-fold process of devotional service. See Bhakti. Navadvpa-dhma the eternal abode of r Gaurasundara; the sacred nine-island region about 130 kilometers north of Calcutta, where r Caitanya Mahprabhus early pastimes were manifest. Navadvpa consists of nine islands which
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resemble an eight-petalled lotus flower. Antardvpa is at the center of this lotus. Each of the nine divisions of Navadvpa represents one of the nine primary agas of bhakti. Nirmlya the remnant flower garlands and flowers etc. of the Lord. Nitya-ktya regular duties to be performed; duties to be executed during the early morning hours. Nitynanda a manifestation of r Ka who in ka-ll is r Balarma. He appeared together with rman Mahprabhu and was the Lords chief assistant in distributing harinmasakrtana to the fallen souls of Kali-yuga. He was born in Ekacakr in 1473 on the day of ukla-trayoda in the month of Mgha (January February). His father was Hi Paita and His mother was Padmvat. He was the ik disciple of r Mdhavendra Pur, and the dk disciple of Lakmpati, the guru of Mdhavendra Pur.
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Pdya water for washing the Lords lotus feet. Ingredients used in pdya are drv grass or kua grass, ym dhna (grain), and tulas leaves; or one can use water in which some fragrant flowers have been soaked, or to which rosewater has been added. Candana can be also added. Pdya-ptra a container for storing pdya, for offering to the Lord. Plya-ds a maidservant of rmat Rdhik. The word plya means to be nourished, cared for, and protected, and the word ds means a maidservant; thus, the plya-dss are maidservants under the affectionate care of rmat Rdhik. Pna betel-leaf and nut, mixed with spices; a type of mild intoxicant. Paca-ptra see camana cup. Paca-pradpa a ghee lamp with five wicks. Paca-tattva the Supreme Lord manifested in five features: (1) bhakta-rpa, the original Supreme Lord appearing as the embodiment of a devotee, r Caitanya Mahprabhu; (2) bhakta-svarpa, the Lords direct expansion appearing as a
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devotee, r Nitynanda Prabhu; (3) bhakta-avatra, the Lords incarnation appearing as a devotee, r Advaita Prabhu; (4) bhakta, the Lords liberated associate manifest as a devotee, rvsa; (5) bhakta-akti, the Lords internal potency manifest as a devotee, r Gaddhara. Paca-tattva mantra a hymn that glorifies the Lord in His five features r-ka-caitanya prabhu nitynanda r-advaita gaddhara rvsdi-gaura-bhakta-vnda. See Paca-tattva. Pcajanya the conchshell of Lord r Ka. Ka took it from the demon Pacajana after He slew him. Pacmta an offering of five nectarean ingredients, consisting of yoghurt, milk, ghee, honey, and sugar. Pacmta-odhana-mantras hymns chanted to purify pacmta before performing the bathing ceremony of the Lord known as abhieka. Pacga-bhakti the five-fold process of devotional service. See Bhakti. Pacga-prama to offer obeisances with five agas knees, arms, head, intellect, and words. Here the chest does not touch the ground. Also, it is an offense to offer obeisances with only one hand, e.g. extending one hand in front of the head while holding a japa-ml etc. off the ground with the other. Pacartra a section of the Vedic scriptures; a group of devotional scriptures; the Pacartra is a group of authorized scriptures that lead one to the path of God realization. The Pacartras cover five topics: (1) abhigamana, the process of cleansing the mandira, etc.; (2) updna, performing rati with flowers, incense, etc.; (3) jy, worship, bathing, etc. of r-viu-mrti; (4) svdhyya, performance of mantra-japa, like r-nma and gyatr; and (5) yoga, recitaton of verses and prayers, performance of nma-krtana, and study of scriptures such as Bhagavad-gt and rmad-Bhgavatam. There are many Pacartras, and those prominent in the Gauya Sampraday are: r Nrada-Pacartra, r Hayara-Pacartra and r ilya-Pacartra.
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Pacartrika-dk formal initiation; initiation based on the regulative principles enjoined in the Nrada Pacartra. The process wherein the disciple achieves the twice-born status by receiving Vedic knowledge from the spiritual master. When one is accepted as a brhmaa in the sacred thread ceremony under the pcartrika system, then he is dvija, twice-born. Pacopsana worship of the five deities, Srya, Gaea, akti, iva, and Viu. Pnya-ptra the drinking cup; generally made from bell-metal or silver. Paramaguru grandfather guru; the spiritual master of ones own guru. Parama-pururtha the topmost goal of human life. See Pururtha. Paramahasa a topmost, God-realised, swan-like devotee of r Bhagavn; the fourth and highest stage of sannysa. Ptra a container, vessel, or receptacle used in the worship of the Lord. Paurams the elderly gop who is the personification of the yogamy potency of r Ka in Vndvana. Pjr a priest, or devotee who performs the worship of the Deity. Purua the primeval Lord; the three purua-avatras, namely Kraodakay Viu, Garbhodakay Viu, and Krodakay Viu. All of them have a relationship with the material energy, called my, because through my They create the material cosmos. These three puruas, who lie on the Kraa, Garbha, and Kra oceans respectively, are the Supersoul of everything that be: Kraodakay Viu is the Supersoul of the collective universes, Garbhodakay Viu is the Supersoul of the collective living beings, and Krodakay Viu is the Supersoul of all individual living entities. Purua-skta-mantra a famous hymn chanted by the demigods to worship Lord Viu; this hymn is chanted during the bathing of the Lord on days like Gaura-prim, Janmam, etc., and during the bathing of lagrma-il. See Chapter Eight Worshipping other Deities.
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Pururtha the goals of human attainment. In the Vedic stras these are classified into four categories: (1) dharma, religious duty; (2) artha, acquisition of wealth; (3) kma, satisfaction of material desires; and (4) moka, liberation from material existence. Beyond all of these is the development of unalloyed love for the Supreme Lord, who is the embodiment of spiritual bliss and transcendental rasa. This is known as parama-pururtha, the supreme object of attainment. Pupa for the arcana of r Bhagavn, white, fragrant flowers are the best. Example of trees which produce flowers with fragrant aromas are: magnolia, red and white lotuses, mango buds, kumuda (white water lily), mlat (jasmine), jti (another type of jasmine), kadamba (nauclea cadamba), mallik (night jasmine), mdhav (spring flower), campaka (michelia campaka), aoka (jonesia asoka roxb.), karikra (cassia fistula), ythik (another type of jasmine), bakula (mimusops elengi), prijta, ngakeara, utpala, tamla, etc. If flowers are unavailable, you may offer leaves, especially tulas, jambu, mango, malak, am, and tamla leaves, or newly grown grass shoots. Pupa-uddhi-mantra mantra for purifying flowers. Since flowers should not be washed with water, they are purified by the following mantra: pupe pupe mah-pupe supupe pupasambhave / pupa-cayvakre ca hu pha svh O flowers, O great and auspicious flowers who have appeared from budding creepers, may you be purified. Pupjali pupa means flowers, and ajali means palmful; an offering of a palmful of flowers. Prabhu title meaning master, lord, or ruler. Prahara a three-hour time period in the 24-hour day. The first prahara starts at brahma-muhrta. Prama respectful obeisances. Prasda literally means mercy; especially refers to the remnants of food offered to the Deity; may also refer to the remnants of other articles offered to the Deity, such as incense, flowers, garlands, and clothing.
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Prasd anything that comes in contact with the remnants of the Lord; If the remnants of the Lord touch something, then that object is considered prasdi, or remnants of prasda. Prasd items cannot be offered to the Lord, for He never accepts the same offering twice. Therefore prasd items are considered unofferable. Pjris should be careful not to make their cloth prasd, or contaminated by prasda They are not allowed to enter the altar room with such prasd, or contaminated cloth, because they risk contaminating unoffered articles. They should have a set of clean cloths set aside for pj purposes only, and should change into a different set while using the toilet, honoring prasda, going outside, etc. In order to understand this principle further, see also Juh. Prta early morning; dawn. Prayojana a goal or object of attainment. In terms of bhakti, this refers to the ultimate goal, ka-prema. Prayojandhideva the presiding Deity of prayojana, r Gopntha deva. Prema rla Rpa Gosvm defines prema in the following words: Samya masita-svnto mamatvtiaykita / bhva sa eva sndrtm budhai prem nigadyate When bhva-bhakti or rati deepens and matures, the sdhakas heart becomes completely soft and melted with an overwhelming sense of mamat, or possessiveness towards r Ka. Thereafter the devotee experiences the supreme exaltation of condensed transcendental bliss. Learned authorities describe this condition as prema (Bhakti-rasmta-sindhu 1.4.1). Also it is further described: Sarvath dhvasa-rahita yadyapi dhvasakrae / yad bhva-bandhana yno sa prem parikrtita when the affectionate bond between a young man and a young woman can never be destroyed, even when there is every cause for its destruction, but instead of breaking it becomes unlimitedly newer and more relishable, such an attachment is called prema, pure transcendental love (Ujjvala-nlmai). When prema is augmented, it is gradually transformed into
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sneha, mna, praaya, rga, anurga and mahbhva. Prema-bhakti the stage of bhakti which is characterised by the appearance of prema (see Prema); the perfectional stage of devotion; the eighth and fully blossomed state of the creeper of devotion. Premi-bhakta a devotee on the stage of prema. Pj offering of worship. Pura the eighteen historical supplements to the Vedas. Prvhna morning.
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Rdh-dsya service rendered to rmat Rdhik. See Plya-ds. Rdh-Ka-arcana worship of r Rdh and Ka, performed with sixteen various articles. Rdh-kua the pond of r Rdh, situated 26 km northwest of Mathur. Considered to be the most sacred place of pilgrimage for all Gauya Vaiavas, Rdh-kua is the direct embodiment of rmat Rdhik. The most confidential pastimes of Rdh and Ka take place here. Rga (1) the absolute and undivided (svrasik) absorption in ones own particular object of worship. This is found in the eternal residence of Vraja; (2) an intensified stage of prema above praaya; (3) it is described as follows in Ujjvala-nlamai (14.126): When praaya reaches exultation, thus causing even extreme misery to be experienced within the heart as happiness, it is known as rga. In Jva Gosvms commentary on this verse, he explains that if by accepting some misery there is a chance of meeting with Ka, then that misery becomes a source of great happiness. And where happiness affords one no opportunity to meet with Ka, that happiness becomes the source of great distress. When such a state is experienced, it is known as rga. Rga-bhakti, Rgamay, and Rgamay-bhakti See Rgtmik-bhakti.
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Rgnug see Rgnug-bhakti. Rgnug-bhakti bhakti that follows in accordance with rgtmikbhakti; devotion that follows in the wake of r Kas eternal associates in Vraja, the rgtmik-janas, whose hearts are permeated with rga, an unquenchable loving thirst for Ka which gives rise to spontaneous and intense absorption in Him. In order to understand rgnug-bhakti, first see Rgtmikbhakti. Rgnug-sdhana r Rpa Gosvms conclusions regarding the method for performing rgnuga-bhajana are stated in Bhakti-rasmta-sindhu (1.2.294-296) as follows: One should constantly remember ones dearest nava-kiora r Nandanandana and the beloved associates of Ka who are possessed of sajtya-bhva or the identical mood for which one aspires. One should always reside in r Vraja-dhma with great attachment for hearing topics regarding Ka and His devotees. If one is physically unable to live in Vraja, one should do so mentally. This is the method of rgnuga-bhaktisdhana. r Rpa Gosvm continues: A sdhaka who has lobha (greed) for rgnug-bhakti should serve r Ka both in the sdhaka-rpa and the siddha-rpa in accordance with the bhva of the vraja-parikaras who possess the same mood for which he aspires. The sdhaka-rpa refers to the physical body in which one is presently situated, and the siddha-rpa refers to the internally contemplated spiritual form that is suitable to serve Ka according to ones cherished desire. One should serve r Ka in these two forms by following (not imitating) under the guidance of Kas beloved r Rdhik, Candrval, Lalit, Viakh, Rpa Majar, and others, as well as their followers such as r Rpa, r Santana, and r Raghuntha dsa. Rgtmika See Rgtmika-bhakti. Rgtmika-bhakti that bhakti which is distinctly present in the eternal inhabitants of Vraja including the cows, deers,
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parrots, and other birds and animals is called rgtmik bhakti. The unquenchable loving thirst for the object of ones affection, which gives rise to spontaneous and intense absorption in that object is called rga. Such rgamay-bhakti, or the performance of services such as stringing garlands with intense rga, is called rgtmik-bhakti. This rgtmik-bhakt is of two kinds: (1) kma-rpa, that which is based on amorous attraction; and (2) sambandha-rpa, that which is based on parental and other relationships. Rja-sev a royal standard of worship; serving the Deities with great opulence, as one would serve a King. Rasa (1) the spiritual transformation of the heart which takes place when the state of love for r Ka, known as rati, is converted into liquid emotions by combining with various types of transcendental ecstasies; (2) taste, flavour. See Bhakti-rasa. Rsa-ll r Kas dance with the vraja-gops. It is a pure exchange of spiritual love between Ka and the gops, His most confidential servitors. Rsa-maala a circular arena in which r Ka and the gops perform their rsa-ll. Rasika one who is expert at relishing rasa; a connoisseur of rasa. Rati (1) attachment, fondness for; (2) a stage in the development of bhakti which is synonymous with bhva. See Bhva. Rtri night. Rtri-klna-bhoga an offering of foodstuffs to the Lord in the late evening, before He goes to sleep. i a great sage learned in the Vedas. Rpa Gosvm an eternal associate of rman Mahprabhu. He is glorified as having understood the confidential moods and inner desire of r Caitanya Mahprabhu, and having established them in this world by broadcasting them in his many books. He was personally instructed by Mahprabhu at Prayga and empowered to write books explaining the esoteric truths of pure devotional service. Some of his prominent books
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are Bhakti-rasmtasindhu, Ujjvala-nlamai, Vidagdha-mdhava, and Lalita-mdhava. According to Gaura-gaoddea-dpik (180), he is r Rpa Majar in ka-ll. Rpnuga-bhakta a devotee who follows r Rpa Gosvm on the path of spontaneous devotion, and r Rpa Majar in the realm of perfection.
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Sabj cooked vegetable. Sad-guru a bona fide spiritual master; an uttama-adhikr guru. Sdhana the method one adopts in order to obtain ones specific goal, sdhya. Sdhana-bhajana spiritual cultivation, or practice, performed for the purpose of awakening bhva, which eternally exists in the heart of the jva. See Sdhana-bhakti. Sdhana-bhakti r Rpa Gosvm has described sdhana-bhakti in r Bhakti-rasmta-sindhu 1.2.2, Kti-sdhy bhavet sdhyabhv s sdhanbhidh / nitya-siddhasya bhvasya prkaya hdi sdhyat The engagement of the mind and senses in the limbs of devotion for the purpose of attaining bhva-bhakti, or that devotion which is accomplished through the function of the senses and by which bhva-bhakti is obtained, is called sdhana-bhakti. The manifesting of the nitya-siddha bhva within the heart of the purified jva is the attainment of the desired pursuit. In other words, devotion is the bhva which eternally exists in the heart of the jva (nitya-siddha bhva) and to bring about its manifestation within the purified heart is the attainment of sdhana-bhakti. This bhva is an eternally accomplished phenomenon (nitya-siddha) which always exists in the eternal associates of Bhagavn. This nitya-siddha-bhva manifests itself by the mercy of the Lords eternal associates in the heart of the purified jva. The jva has the inherent potential to receive it, just as a female parrot has the inherent
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potential to learn to speak. Sdhaka (1) one who follows a spiritual discipline with the objective of achieving pure devotion for r Ka, and more specifically, for achieving bhva-bhakti. (2) In r Bhakti-rasmta-sindhu (2.1.276), the characteristics of a sdhaka-bhakta are described as follows: Utpanna-rataya samya nairvighnyam anupgat / ka skt ktau yogy sdhak parikrttit one in whose heart rati (bhva) toward r Ka has already manifested, who has become qualified to perceive the direct manifestation of the Lord, but who has not yet obtained complete freedom from all obstacles, is called a sdhaka-bhakta. Sdhu (1) (in a general sense) a saintly person or devotee; (2) a highly realised soul who knows lifes aim (sdhya), who is himself practising sdhana, and who can engage others in sdhana. Sdhu-saga association of highly advanced devotees; the first stage in the development of the creeper of devotion and the most important factor for advancement in bhakti. ka spinach; twenty two varieties of green leafs; a favorite preparation of Gaurga. Sakh a male friend, companion, or attendant. There are four types of sakhs in Vraja: (1) suht-sakh those whose friendship is mixed with a scent of parental mood, who are slightly older than Ka, who bear a staff and other weapons and who always protect Ka from demons; e.g. Subhadra, Maalbhadra and Balabhadra; (2) sakh those whose friendship is mixed with a scent of servitorship, who are slightly younger than Ka and who are exclusively attached to the happiness of rendering service to Ka; e.g. Vila, Vabha and Devaprastha; (3) priya-sakh those who are the same age as Ka and take the exclusive shelter of the attitude of friendship; e.g. rdma, Sudma and Stoka-ka; and (4) priya-narma-sakh superior in every way to the three other types of sakhs, they are engaged in extremely confidential services and are possessed of a very
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special mood; e.g. Subala, Ujjvala and Madhumagala. Sakh a female friend, companion, or attendant. rmat Rdhik has five kinds of sakhs: sakh, nitya-sakh, pra-sakh, priyasakh, and priya-narma-sakh. Priya-narma-sakh is also known as parama-preha-sakh or pra-preha-sakh. (1) Sakh Dhanih is an example. These sakhs love and serve both rmat Rdhik and Ka, but they are slightly more inclined towards Ka; (2) nitya-sakhs and (3) pra-sakhs the only two kinds of sakhs who are in the category of tattad-bhva-icchtmik (majar-sakhs). These sakhs serve both Rdh and Ka, with a tendency to favour rmat Rdhik and render service to Her. They obey only Her. The prasakhs, like Rpa Majar and Rati Majar, being even more intimately connected with rmat, are naturally the leaders of the nitya-sakhs; (4) priya-sakhs and (5) priya-narmasakhs Lalit and Vikh are examples. Among the sakhs, the priya-sakhs and the priya-narma-sakhs are most dear. They both serve the youthful Divine Couple with a slight tendency towards rmat Rdhik. Both these sakhs have so much power that they can sometimes chastise Rdhik and at other times chastise Ka. akti (1) power or potency; (2) the wife of Lord iva, also known as Durg, who presides over the material energy; one of the five deities worshiped by the pacopsakas. Salty Ocean As Mount Sumeru is surrounded by Jambdvpa, Jambdvpa is also surrounded by an ocean of saltwater. The breadth of Jambdvpa is 100,000 yojanas [800,000 square miles], and the breadth of the saltwater ocean is the same. See Jambdvpa. il a sacred stone that is non-different from Viu. There are many different kinds with various names. See lagrma-il. lagrma-il a sacred stone that is non-different from Viu and worshiped by Vaiavas. It is black in colour, and contains sacred marks like the cakra etc. It is chiefly found on the bank of the sacred Gandak river, in Nepal.
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Samai-gata prama respectful obeisances unto all worshipful personalities. Sambandha connection, relationship, and binding. Sambandha-jna knowledge regarding sambandha-tattva, the mutual relationship between the Lord, the living entities, and the material energy. Sambandha-tattva - the principle regarding the mutual relationships between Bhagavn, the living entities, and the material energy. Sambandhdhideva the presiding Deity of sambandha, r Madana Mohana deva. Samdhi meditation or deep trance; a ceremony wherein elevated souls, having entered into deep unbroken trance and passed away from this world, are placed into their holy tomb. Samdhi mandira the holy tomb of a great soul; generally a shrine is erected on the sacred spot and worship of that personality is daily performed. See Samdhi. Sampradya a line of disciplic succession. In the Padma Pura it is described: In the age of Kali, four Vaiava sampradyas will purify the Earth. These are known as the r, Brahm, Rudra, and Sanaka (Catusana) sampradyas. Lakmdev accepted Rmnuja, Caturmukha Brahm accepted Madhvcrya; Rudra accepted Viusvm; and Catusana, the four Kumras, accepted Nimbditya as the respective heads of their sampradaya. Saskra (1) a sacred or sanctifying ceremony. (2) reformation, or training of the mind; impression on the mind and heart of any previous experience or acts done in a former state of existence. Santana Gosvm an eternal associate of rman Mahprabhu and elder brother of Rpa Gosvm. He was personally instructed by Mahprabhu, who ordered him to write books explaining the principles of bhakti, and to excavate the lost places of ka-ll in Vraja. His Bhad-bhgavatmta is considered to be the earliest of the Gosvm writings and the source of inspiration for many other works. He wrote a famous commentary on the tenth canto of rmad-Bhgavatam,
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originally titled Vaiava-toan, which later became known as Bhad-Vaiava-toa after rla Jva Gosvm wrote a Tenth Canto commentary, known as Laghu-Vaiava-toa. He also enumerated the basic principles of bhakti in his book Haribhaktivilsa. According to Gaura-gaoddea-dpik (181), he is Lavaga Majar in ka-ll. akha a conch; one type of conch is a conch with water, used for offering substances such as camana, pdya, arghya, etc., and for bathing the Lord; another type of conch is a blowing conch, which is blown loudly after rati. Sakalpa taking a vow before performing an auspicious activity. Sakaraa a manifestation from Baladeva, coming in the first catur-vyha, or phalanx of plenary expansions, Vsudeva, Sakaraa, Aniruddha, and Pradyumna. Sandhy evening; junction of the day and night; there are three junctions in a day: sunrise, midday, and sunset. Sandhy-rati the rati ceremony of the Lord that is performed at sunset. Also known as gaura-rati. Sakrtana congregational chanting of the names of Ka. Sakrtana-rasa the nectarean mellow of congregational chanting of the names of Ka. Sannysa the fourth rama (stage of life) in the varrama system; renounced, ascetic life. Sannys a member of the renounced order, a renunciant. Sattva-gua the mode of goodness; one of the three modes of material nature; the quality of living beings which is characterized by wisdom and purity. Svitrya receiving the sacred thread from a brhmaa; one of the four divisions of the brahmacr-rama. Sga daavat-prama see Daavat-prama. stra scripture, especially the Vedic scriptures. aukra taking birth by seminal discharge; a name for one who comes in succession by seminal lineage. ayana time of rest; lying down to rest in the night.
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ea Nga an expansion of Krodakay Viu, who has a form like a serpent and who sustains all the planets upon His innumerable hoods; also known as Ananta ea Nga, who serves the Lord with all necessary paraphernalia. The body of ea-nga is the gigantic lotus-like white bedstead on which the Supreme Personality of Godhead lays. Sev-apardha offences toward the Deity. ka-guru the person from whom one receives instructions on how to progress on the path of bhajana; after hearing instructions from the ravaa-guru, the person from whom one hears about the fundamental truths of Bhagavn, a desire may arise to engage in bhajana. If such a desire arises, the person whom one approaches in order to learn how to perform bhajana is known as a ik-guru. The ravaa-guru and ik-guru are usually one and the same person, as stated in the Bhaktisandarbha, Anuccheda 206: atha ravaa-guru-bhajana-ikgurvo pryakaekatam iti tathaivha. ikh a tuft of hair that is situated on the top back part of the head. A Vaiava can be identified by this marking of hair; serves as an antenna to hear and receive hari-kath, or topics concerning r Hari. il-mrti the Lord in the Deity form of a il, or sacred stone. See il. iva a qualitative expansion of r Ka who supervises the material mode of ignorance and who annihilates the material cosmos; one of the five deities worshiped by the pacopsakas. His name literally means auspicious. In the Brahm-sahita (5.45) it is described that r Ka assumes the form of Lord iva for the purpose of carrying out the material creation. In the rmad-Bhgavatam (12.13.16), iva is described as the best of all Vaiavas: vaiavn yath ambhu. loka a Sanskrit verse. Smrta an orthodox brhmaa; one who rigidly adheres to the smtistras (in particular, the dharma-stras, or codes of religious
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behavior), being overly attached to the external rituals, without comprehending the underlying essence of the stra. Smti literally means that which is remembered; the body of Vedic literature that is remembered, in contradistinction to ruti, or that which is directly heard by or revealed to the is. Smti includes the six Vedgas, the dharma-stras, such as Manu-sahit, the Puras, the Nti-stras, and the Itihsas such as Mahbhrata and Rmyaa. Snna a term used for giving the Lord a bath. Snna-ptra bathing pot; a vessel big enough for the Deity to be placed for the purpose of taking bath. ravaa-guru the spiritual master from whom one hears instructions regarding the fundamental truths of r Bhagavn, His energies, the living entities, and devotion is known as the ravaa-guru. rddha a ceremony in honour of and for the benefit of deceased relatives, in which the forefathers are offered pia, kaprasda in the form of an oblation of rice or flour, which endows them with a body suitable to attain Pitloka, the planet of the forefathers. r beauty; splendor; wealth; honorific prefix to a name; a name for Lakm-dev, or the original Lakm, rmat Rdhra. r-arc see Arc-vigraha. r-guru see Guru. r-ka-mantra another name for the eighteen-syllable gopalamantra, given by the spiritual master at the time of initiation, for the purpose of worshiping the Divine Couple; also sometimes refers to the holy names of Lord Ka. r Rpa see Rpa Gosvm. rvatsa a curl of fine golden hair on the upper portion of the right side of Lord Vius chest. This mark is not for ordinary devotees; it is a special mark of Viu or Ka. See Kaustubha. rla honorific prefix to a name ruti (1) that which is heard. (2) revelation, as distinguished from Smti, the body of Vedic literature that is remembered;
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infallible knowledge which was received by Brahm, or by the great sages in the beginning of creation and which descends in disciplic succession from them; the body of literature which was directly manifest from the Supreme Lord. This applies to the original four Vedas and the Upaniads. ruti-stava the twenty-eight verses of the prayers of the personified Vedas in the rmad-Bhgavatam, Tenth Canto, Chapter 87, Text 14-41. uddha-bhakti pure, unalloyed devotional service. dra the lowest of the four varas (castes) in the varrama system; artisans and labourers. Sumeru Mountain the king of montains; Bh-maala is like a lotus flower, and its seven islands are compared to the whorl of the lotus. The place known as Jambdvpa is located in the middle of that whorl. In Jambdvpa one can find a mountain known as Sumeru, which is made of solid gold. The height of this mountain is 84,000 yojanas, of which 16,000 yojanas are below the earth. Its width is calculated to be 32,000 yojanas at its summit and 16,000 yojanas at its base. This king of mountains, Sumeru, is the support of the planet Earth. See also Yojana. Svdhyya study of scripture; recitation or perusal of any sacred text. Svgata auspicious welcome. Svarga-loka the heavenly planets, which are characterised by material opulence, enjoyment, and duration of life far exceeding those of the planet Earth. Svarga is attained by strictly carrying out the pious activities recommended in the karma-ka section of the Vedas. Svarpa (1) form, constitutional nature, inherent identity; (2) the eternal constitutional nature and identity of the self which is realised at the stage of ecstatic love (bhva); (3) intrinsic form and nature. Svaya Bhagavn the original Supreme Personality of Godhead. veta-varha-kalpa the first millennium in the second half of the life of Brahm; also known as the Vrha millennium, because
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the Personality of Godhead appeared in that millennium as the hog incarnation; also known as Padma-kalpa. ukt a vegetable curry with some bitter-melon. vetadvpa the eternal abode of r acnandana Gaurahari in Goloka Vndvana. Within the confines of the universe there is also a transcendental planet known as vetadvpa, which is the abode of the Krodakay Viu. There, surrounded by an ocean of milk, He rests on the serpent bed of Ananta ea.
T
Tmasika - of the nature of tamo-gua. Tmbla betel-nut. Tntrika one who is completely versed in the mystical science of the Tantras; refers to such literatures as the Pacartra and the Gautamya-tantra. See Tantra. Tamo-gua the mode of ignorance; one of the three modes of material nature; the quality of living beings which is characterized by indolence and ignorance. Tantras the verbal root tan means to expand, so tantra is that which expands the meaning of the Vedas. A class of Vedic literature dealing with a variety of spiritual topics and divided into three branches: the gamas, Ymalas, and principal Tantras; a class of works teaching magical and mystical formularies, mostly in the form of dialogues between iva and Durg. These are said to expound upon five subjects: (1) the creation; (2) the destruction of the world; (3) the worship of the gods; (4) the attainment of all objects, especially of six superhuman faculties; and (5) the four methods of union with the Supreme Spirit by meditation. Tapa austerity; penance. See Tapasya. Tattva truths, reality, philosophical principles; the essence or substance of anything (e.g. the truths relating to bhakti are known as bhakti-tattva).
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Tilaka clay markings worn on the forehead and other parts of the body by Vaiavas, signifying their devotion to r Ka or Viu, and consecrating the body as the Lords temple. Trtha holy place; place of pilgrimage. Trtha-vhana mantra in the absence of Gag water, purify ordinary water by chanting the following mantra to invoke the trthas: gage ca yamune caiva godvari sarasvati / narmade sindho kveri jale smin sannidhi kuru O Gag, O Yamun, O Godvar, O Sarasvat, O Narmad, O Sindhu, O Kver, please become present in this water. Tridai-bhiku a wandering mendicant carrying a tridaa, or staff comprised of four rods; a sannys is called tridai-bhiku because his duty is to beg alms from the homes of ghasthas and to give them spiritual instructions. Trida-sannys see Tridai-bhiku. Tulas a sacred plant whose leaves and blossoms are used by Vaiavas in the worship of r Ka; the wood is also used for chanting beads and neck beads.
U
Upacra article of worship; According to time and place, sixteen, twelve, ten, or five articles (upacra) are employed in the worship of the Lord. Upanayana the purificatory procedure of receiving a sacred thread; one of the Vedic saskras, or purificatory ceremonies. Upavta the sacred thread or cord worn by the first three classes of the four varas over the left shoulder and under the right arm. Upaniads 108 principal philosophical treatises that appear within the Vedas. rdhva-pura upright, straight tilaka. rddhva-pura-tilaka the vertical clay markings of the Vaiavas that are worn on the forehead and other parts of the body to symbolize their devotion to Lord Ka or Viu.
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Uttama best; first class; topmost; highest; most elevated. Uttama-adhikr the topmost devotee, who has attained perfection in his devotion to r Ka. Uttama-bhakta See Uttama-adhikr. Uttara-mms the philosophy established by Vysadeva which is dealing with the latter division of the Vedas. After thorough analysis of the Upaniads, which comprise the latter portion of the Vedas, and the smti-stras which are supplements to the Upaniads, Vysadeva summarized the philosophical conclusions of those treatises in his Brahma-stra. This Brahmastra, or Vednta-stra, is also known as vednta-darana or uttara-mms.
V
Vaidh-bhakti engagement in sdhana-bhakti is sometimes inspired by intense greed (lobha) and sometimes by the disciplinary statements of the scriptures. When engagement in sdhanabhakti is not inspired by spontaneous love but is instigated instead by the governing directions of the scriptures, it is called vaidh-bhakti. This vaidh-bhakti, which consists of strict constraints outlined in the scriptures, is also called marydmrga by some learned scholars (namely those coming in the disciplic succession of r Vallabhcrya). Vaidika that which is prescribed in Vedas. See Veda. Vaikuha the spiritual world; the opulent realm of the spiritual world which is predominated by Lord Nryaa or His various expansions. Vaiava literally means one whose nature is of Viu; in other words, one in whose heart and mind only Viu or Ka resides. A devotee of r Ka or Viu. Vaiava-crya a spiritual preceptor who is a devotee of r Ka or Viu. (See also Vaiava). Vaiavism the example and teachings set forth by the vaiava-
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cryas; the fundamental nature of all living beings is pure love for Godhead, and this is exemplified in the life and teachings of the Vaiavas. Vaiya the third of the four varas (castes) in the varrama system; agriculturalists or businessmen. Vaivasvata Manu the son of Sun-god Vivasvn; the present ruling Manu. When there was a complete inundation after the Ckua Manu period and the whole world was deep within water, the Lord accepted the form of a fish (matsya) and protected Vaivasvata Manu, keeping him up on a boat. Va one of r Kas flutes, which is about thirteen inches long and has nine holes on its body. Ka also has a number of other, longer vas: the mahnand, or sammohin, made of jewels; the kari made of gold; and the nandin, technically named the vaul, made of bamboo. Vnaprastha a member of the third rama (stage of life) in the varrama system; retired life which entails freedom from family responsibilities and the acceptance of spiritual vows. Vandan principally refers to the offering of prayers. Vandan may also be divided into another three categories: (1) kyika, by the body; (2) vcika, by speech; and (3) mnasika, by the mind. Although vandanam is actually included within arcana (worship), it has been listed as an independent aga to show its importance. Vandanam is one of the nine primary agas of bhakti. Varha-deva the divine boar incarnation of the Lord. Vara class, occupational division, caste; the four varas are brhmaa, katriya, vaiya and dra. Varrama-dharma the Vedic social system, which organizes society into four occupational divisions and four stages of life (varas and ramas). Vastra a towel for drying the Lord, or a cloth offered in rati. It should be pure cotton or pure silk. Vsudeva the indwelling Lord of all beings, r Ka.
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Veda the four primary books of knowledge compiled by rla Vysadeva, namely, the g Veda, Sma Veda, Atharva Veda, and Yajur Veda. Vednta literally means the conclusion of Vedic knowledge. The Upaniads are the latter portion of the Vedas, and the Vednta-stra summarises the philosophy of the Upaniads in concise statements. Therefore, Vednta especially refers to the Vednta-stra. Vipralambha love in separation. Vipralambha is of many varieties, chief of which are prva-rga, mna, and pravsa. Prva-rga is a mutual feeling of attachment that exists between the lover and beloved prior to their meeting. Mna refers to jealous anger in the heroine, aroused by the unchaste behavior of the hero and resulting in temporary separation. Pravsa refers to separation due to living at a distant place, or in other words, when ones beloved has traveled to another forest, town or country. There is also a fourth distinct condition of seperation called premavaicittya. This has been described in r Ujjvala-nlamai as follows: Prema-vaicittya comes about even in the presence of the lover by causing an unusual transformation of the heart which produces an intense fear of impending separation. This is a natural characteristic of pure prema. Vipralambha-bhajana devotional service performed in a mood of separation. See Vipralambha and Bhajana. Vipralambha-rasa the mellow of separation. Vir-purua the Lord in His aspect as the Universal Form. Vir-rpa the Universal Form of the Lord; the Lords Universal Form is the embodiment of the universe. Viaya-vigraha the object of ones prema, r Ka. The devotees may also become the object of Kas prema; the person who is the object of love. Viea-arghya special sanctified water, which is used for final purificatory rites. See Arghya. Viu the Supreme Lord of the cosmos who presides over the
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material mode of goodness; the supreme amongst the five deities worshiped by the pacopsakas. Viu-mantra spiritual sound vibration received from a Vaiava at the time of initiation. This mantra consists of r Vius names and is endowed with knowledge of ones specific relationship with a particular form of the Lord. See also Mantra. Viu-dk initiation into the process of worship to Viu; the process where one receives viu-mantra from the spiritual master. Viu-tilaka see Tilaka. Virambha-sev service filled with mamat, intimacy, performed in the mood of a bosom friend. rla Rpa Gosvm has indicated virambhea guro sev as one limb of bhakti. Vnd Dev a confidential servant of r r Rdh-Ka. She is expert in making all arrangements for Rdh-Kas amorous pastimes in the kujas of Vndvana. She is the predominating goddess of the Vndvana forest, and her partial expansion is Tulas-Dev. Sometimes the name Vnd-Dev is used simply to refer to Tulas-Dev. Vraja-dhma the one hundred sixty-eight square mile tract of land where r Ka enacted His manifest pastimes. Vraja-gops, vraja-devs, vraja-ramas, vraja-sundars the cowherd women of Vraja. See Gops. Vraja-maala see Vraja-dhma. Vndvana the eternal abode of r Ka; one of the twelve forests of Vraja, also known as the forest of Vnd, where r Ka enacted many of His enchanting lls. Vndvana is situated approximately twelve kilometers northeast of Mathur, along the western bank of the Yamun river. Vrajavs a resident of Vraja. Vyajana a peacock fan; a regular fan; in Gauya Maha temples an additional fan is offered along with the whisk and peacock fan, and it is generally colourful with many decorations. The regular fan is offered at the conclusion of the rat ceremony. Vysadeva a great sage and empowered incarnation of the Lord.
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He is also known as Ka-dvaipyana Vedavysa. His father was Parara i and his mother was Satyavat. Vysadeva was the father of the great sage r ukadeva, who spoke the Bhgavata Pura to Mahrja Parkit. Vysadeva compiled and arranged the Vedas, Vednta-stra, the Puras, the Mahbhrata, and rmad-Bhgavatam, and he also established the uttara-mms system of philosophy. Vysa-pj the worship of Vysadeva; Also known as guru-pj, or worship of the spiritual master. r-guru is a representative of Vysadeva and the entire guru-parampar, therefore by worshiping him, Vysa and the entire parampar is worshiped. On the day of his birthday the spiritual master worships the entire guru-parampar, headed by his own spiritual master. Thereafter the disciples then worship Him in the same way. See Guru-prim.
Y
Yamun a sacred river flowing through Vraja-maala. She is considered the holiest of rivers because Ka performed many sublime lls in her waters with the gops and gopas. Yamun is described as an expansion of Vikh Dev: Vikhorasi y vior yasy viur jaltmani nitya nimajjati prty t saur yamun stuma Lord Viu daily immerses Himself and plays with great pleasure and affection in the water of Yamun, the liquid form of Vikh Dev. Thus I offer prayers to Yamun Dev, the daughter of Srya. Yaja (1) a sacrifice in which Lord Viu is propitiated by the chanting of prayers, mantras and the offering of ghee into the sacrificial fire. Yaja-purua the Lord of sacrifice; the presiding Deity of sacrifice; the enjoyer and master of all sacrifices. Yaja-rpa the embodiment of sacrifice. Yoga (1) union, meeting, connection or combination; (2) spiritual
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discipline to link one with the Supreme; to stabilise the mind so that it is not disturbed by sense objects. There are many different branches of yoga such as karma-yoga, jna-yoga, and bhakti-yoga. Unless specified as such, the word yoga usually refers to the aga-yoga system of Patajali. See Aga-yoga. Yogapha r Caitanya Mahprabhus birthplace, in rdhma Mypura; the seat of the Lords eternal transcendental pastimes; the particular place where the Lord is in audience to His eternal devotees. See Mypura. Yogamy the internal potency of Bhagavn that engages in arranging and enhancing all His pastimes. Yog one who practises the yoga system with the goal of realization of the Supersoul or of merging into the Lords personal body. Yojanas a measurement calculated to be approximately eight miles. Yuga one of the four ages described in the Vedas: Satya-yuga, Tret-yuga, Dvpara-yuga and Kali-yuga. The duration of each yuga is said to be respectively 1,728,000; 1,296,000; 864,000; and 432,000 years. The descending numbers represent a corresponding physical and moral deterioration of mankind in each age. Yuga-dharma the religion of the age; the present yuga-dharma is the congregational chanting of the holy names of the Lord.
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Index
of Quoted lokas
gaccha ayana-sthna priybhi saha keava............................ 122 gaccha virma-sthna svagaai saha r guro.................... 122 aham apy apardhnm layas tyakta-sdhana............................ 94 jnu-lambita-bhujau kanakvadtau ............................................ 106 ajnd athav jnd aubha yan may ktam..........................115 akla-mtyu-haraa sarva-vydhi-vinanam............................ 101 nanda-llmaya-vigrahya hembha-divyac-chavi-sundarya.... 85 pda jnu-ded vara-kanaka-nibha....................................... 104 apardha-sahasri kriyante har-nia may...............................115 apavitra pavitro v sarvvasth gato pi v................................ 34 arcye viau il-dhr guruu nara-matir vaiave jti-buddhir. ... 24 aea-klea-niea-kraa uddha-bhakti-dam gaura. ............. 102 aea-klea-niea-kraa uddha-bhakti-dam guro............. 102 atimartya-caritrya svritn ca pline........................................ 12 ballav-nayanmbhoja-mline ntya-line..................................... 164 barhpbhiramya ramaykuha-medhase............................... 163 bhi-re!ek-dina ntipure, prabhu advaitera ghare........................ 134 bhi-re! acr agane kabhu, mdhavendra-pur prabhu.............. 135 bhi-re! arra avidy-jla, jaendriya the kla............................. 133 ..................................................118 bhaja bhakata-vatsala r-gaurahari. bhakty vihn apardha-lakai....................................................... 18 bhmau skhalita-pdn bhmir evvalambanam. ..................... 95 cayanodbhava-dukha ca yad hdi tava vartate............................ 54
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deva prapannrttihara prasda kuru keava................................. 43 ............................ 83 dhyeya sad paribhava-ghna abha-doha. divylakraopeta sakhbhi pariveitam................................. 88 dvyad-vndraya-kalpa-drumdha.........................................17, 83 divya r-hari-mandirhya............................................................. 69 gage ca yamune caiva godvari sarasvati................................. 35, 57 garbh devrinr vilayante sahasra-dh. .................................. 61 gaurvirbhva-bhmes tva nirde sajjana-priya..................... 15 ................................44 go-gopa-gokulnanda yaodnanda vardhana. govinda-vallabhe rdhe prrthaye tvm aha sad. ....................... 95 gurave gaura-candrya rdhikyai tadlaye..................................... 18 hare ka hare ka ka ka hare hare................. 18, 77, 86, 158 he ka! karu-sindho! dna-bandho! jagat-pate!................... 16, 92 jaya jaya gauracndera ratika obh............................................... 142 jaya jaya gurudeva bhakati prajna................................................ 136 jaya jaya kpmaya jagatera ntha...................................................... 43 jaya jaya prabhupdera rati nehr................................................. 137 jaya jaya rdh-ka yugala-milana. ............................................... 145 jaya r-ka-caitanya prabhu nitynanda....................................... 80 jayat suratau pagor mama manda-mater gat........................... 16 ............................................... 31 jayati jana-nivso devak-janma-vdo. kasa-vaa-vinya kei-cra-ghtine.................................. 163 karotu svasti me ka sarva lokevarevara............................... 159 kart sarvatra sutar magalnanta karmaa.......................... 162 keava klea-haraa nryaa janrdana........................................ 165 ka-mantra haite habe sasra-mocana.......................................... 7 ka karotu kalyna kasa-kujara-kear............................. 160 ko mamaiva sarvatra svasti kryt ry samam..................... 160 ktynyetni tu pryo ghi dhanni satm................................ 10
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lbhas te jayas te kutas te parbhava.........................161 lale keava dhyyen nryaam athodare.................................. 36 mdhavo mdhavo vci mdhavo mdhavo hdi. .......................... 160 mdhuryojjvala-premhya-r-rpnuga-bhaktida-..................... 14 mah-bhva-svarp tva ka-priy-varyasi............................. 93 mah-prasde govinde nma-brahmai vaiave.......................... 133 mah-prasda-janan-sarva-saubhgya-vardhin........................... 101 ........................................ 140 magala r guru-gaura magala mrati. ..............161 magala bhagavn viur magala madhusdana. magalyatana ka govinda garua-dhvajam................. 162 .............................. 95 mat-samo nsti pptm npardh ca kacana. nha vipro na ca nara-patir npi vaiyo na dro........................ 68 nma-reha manum api ac-putram atra svarpa................ 76 namo bhaktivinodya saccidnanda-nmine................................... 14 namo gaurakiorya skd-vairgya mrtaye................................ 14 namo mah-vadnyya ka-prema-pradya te....................... 16, 85 ......................... 146 namo nama tulas ka-preyas (namo nama). namo vijna-rpaya paramananda-rpine................................... 163 nama kamala-netrya nama kamala-mline.............................. 163 nama o viupdya crya-siha-rpie................................. 12 nama ppa-pranya govardhana-dharya ca. ........................... 164 nama o viu-pdya ka-prehya bhtale.......................... 13 nama o viupdya ka-prehya bhtale........................... 13 nama o viupdya rdhikyai priytmane............................. 11 namas te gaura-v r-mrtaye dna-trie. ................................... 14 namas te srasvate deve gaura-v-pracrie................................. 13 nn-pupa-lat-baddha-vka-aai ca maitam.................... 87 nikalya vimohya uddhyuddhi-vairie................................ 164 nirmit tva pur devair arcit tva sursurai............................ 99 o ajna-timirndhasya jnjana-alkay......................... 11, 76
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o etvan asya mahim to jyy ca purua........................... 109 o brhmao sya mukham sd bh rjanya kta.............. 109 o candram manaso jta cako sryo ajyata.......................... 109 o govinda vallabh dev bhakta-caitanya-kri.......... 53, 99 o ko vai sat-cit-nanda-ghana................................................ 158 o mantra-hna kriy-hna.........................................................114 .................110 o nbhy sd antarka ro dyau samavartata. o namo viva-rpaya viva-sthity-anta-hetave........................... 163 o purua eveda sarva yad bhta yac ca bhavyam............ 108 o sahasra-r purua sahasrka sahasra-pt...................... 108 o saptsysan paridhayas tri sapta samidha kt.................110 .............................. 159 o svasti no govinda svasti no cyutnantau. o tad vio parama pada sad........................................ 41, 158 o ta yaja barhii praukan purua jtam agrata........... 109 o tasmd av ajyanta ye ke cobhaydata. ............................... 109 o tasmt vir ajyata virjo adi-purua................................... 109 o tasmt yajt sarva-huta ca smni jajire........................ 109 .............. 109 o tasmt yajt sarva-huta sambhta pad-jyam. o tripd rdhva udait purua pdo syehbhavat puna........ 109 o tulasy amta-janmsi sad tva keava-priy........................... 54 o vidyut-dma-madbhimardana-ruci..................................... 104 o vndyai tulas devyai priyyai keavasya ca.......................... 100 o yajena yajam ayajanta devs tni dharmi ........................110 o yat purua vyadadhu katidh vyakalpayan. ........................ 109 o yat puruea havi dev yaja atanvata...............................110 paca-tattvtmaka ka bhakta-rpa-svarpakam................ 85 prasda paramnanda prasda paramevara................................... 164 prta rman navadvpe dvi-netra dvi-bhuja gurum............. 72 pratij tava govinda na me bhakta praayati............................116 pthiv tvay dht lok devi tva viun dht........................... 55 puarkka govinda mdhavd ca ya smaret.................... 162 pupe pupe mah-pupe supupe pupa-sambhave............... 52, 57
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pta skma navmbara. ........................................................... 69 rdh-sammukha-sasakti sakh-saga-nivsinm. .................... 76 rdhe vndvandhe karumta-vhini....................................... 96 ................................ 26 sdhu-saga, nma-krtana, bhgavat-ravaa. ail drumay lauh lepy lekhy ca saikat..................................... 23 sajtyaye snigdhe sdhau saga svato vare............................... 26 sakala sdhana-reha ei paca aga................................................ 26 sasra-sgarn ntha putra-mitra-ghgant. ............................. 93 sakaraa kraa-toya-y......................................................15, 105 .......................... 94 araa v prapanno smi karu-nikarkarau. sarva-vdya-mayi ghae deva-devasya vallabhe............................ 62 sat-puarka-nayana meghbha vaidyutmbaram................. 88 satya kaliyuga vipra r-harer nma magala..........................161 so sv adabhra-karuo bhagavn vivddha-................................... 42 ravaa krtana vio smaraa pda-sevanam.................... 25 raddh vieata prti r-mrter aghri-sevane............................ 26 rdhara vma-bhau tu hkea ca kandhare.......................... 36 r-ka-caitanya prabhu nitynanda......................................... 18, 86 r-ka-ll-kathane sudakam . ...................................................... 12 r-ka rukmi-knta gopjana-manohara.................................. 165 r ka r-ghana-yma prnanda-kalevaram.................. 89 rman-mauktikadma-baddha-cikura ......................................... 80 rmn rsa-rasrambh vavaa-taa-sthita............................... 17 r-rdh-ka-pdodaka prema-bhaktida mud. ................. 102 r-vrabhnav-dev-dayitya kpbdhaye..................................... 13 riya riye riy-vse nitya rdhara sat-kte....................... 100 sthiti sev gatir ytr smti cint stutir vaca.............................115 sva-prako mah-teja sarvatas timirpaha................................. 63 svardhuny cru-tre sphuritam ...................................................... 79 sva-vme praamed-viu dakie gaur-akarau.................. 126 tan-madhye ratna-khacita svara-sihsana mahat ............... 87
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tapta-kcana-gaurgi! rdhe! vndvanevari!...................... 16, 92 tat praklana-toya tu vsudevya mrdhani............................... 37 tato vndvana dhyyet paramnanda-vardhanam..................... 87 tavsmi rdhik-ntha karma manas gir.................................. 94 tava ndena jmt vitrasyanti sursur......................................... 61 tridain bhakta-iromai ca..................................................... 12 tva gopik vsa raves tanayntike si.............................................. 75 tva pur sgarotpanno viun vidhta kare............................. 60 tyaktv sudustyaja-surepsita-rjya-lakm.................................... 84 udgyatnm aravinda-locanana..................................................... 32 utthya viva-vijayya ca no vida............................................... 42 uttihottiha gaurga jahi nidr mahprabho.......................... 43 uttihottiha govinda uttiha paramevara. ..................................44 uttihottiha r guro tyaja nidr kpmaya............................... 43 vanaspati rasotpanno gandhhyo gandha uttama...................... 63 vch-kalpa-tarubhya ca kp-sindhubhya eva ca................. 15, 77 ................................ 11 vande ha r-guro r-yuta-pada-kamala. vsudeva jaganntha acyuta madhusdanam..................... 162 veu-vdana-lya goplyhi-mardine........................................ 164 vidagdha-gopla-vilsinn............................................................. 32 vidhi-hna mantra-hna................................................................115 .........................161 viccraa-mtrenakasya smarand dhare. viu ca dakie kukau bhau ca madhusdanam.................... 36 vndyai tulas devyai priyyai keavasya ca..............................17, 53 yad-datta bhakti-mtrea................................................................114 .................................................. 157 ya brahma vednta-vido vadanti. .............................. 93 yo ha mamsti yat-kicid iha loke partra ca. yuvatn yath yni yn ca yuvatau yath.............................. 95
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