Front cover: Lord Nåsiàhadeva Mäyäpur, India (photo by Våndävan Lila devé däsé – taken during the Nåsiàha-caturdaçé festival 2009). Inside back cover: Çré Çré Rädhä-Çyämasundara, Kåñëa-Balaräma Mandira, Våndävana, India. Back cover: Çré Çré Rädhä-Rasabihäré, ISKCON Juhu, Mumbai, India (photo by Nåsiàha Kavaca däsa, October 2009).

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The ISKCON Deity Worship Journal

IN THIS ISSUE we present the follow deities as posters: Çré Çré Rädhä-Londonéçvara, London, England. Païca-tattva Mäyäpur, India (photo by Nitya-tåpta devé däsé – taken during the installation ceremony February, 2004)

2

Arcana

12 56 28

philisophy 

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5 6 8 38 61 44

letter from the editor letters the founder-acarya deities
Deity worship - not idol worship Hari-Hara

Of Idols and Deities:
By Satyaräja däsa and Våndä devé däsé

training

“Train up püjärés! You hear me?”

by Dämodara Paëòita dÄsa

36 news 48 16 66

by Divyämbarä däsé

New Paris Temple

by Antony Brennan

worship lecture

Vaisnava Äcamana Gifts for the Lord

temple profile

Bhaktivedanta Manor

festivals

16

by HH Bhakti Tértha Swämé

The Lordís Summer Pastimes in MÄyÄp ur
Interview with His Grace Jananiväsa prabhu

59
Caturätma däsa

Païca-tattva in Hawaii
Interview with Kuça devé däsé and Jayaçré devé däsé

püjäré profile:

10 42

Eternal peace and spirit’s love
Poem by Bhaktivinoda Öhäkura

Samskaras

and their need in society!

memories

64 amazing stories The Groves of Belfast
by BhÄgvata dÄsi
2010 Issue No. 4

The passing of HG Goloka prabhu

52

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The ISKCON Deity Worship Journal International Society for Krishna Consciousness Founder-öcÄrya: Arcana His Divine Grace A. from Croatia.PRINTING - CDC Printer Calcutta Copyright © 2010 ISKCON Deity Worship Ministry. Arcana Journal is a publication of ISKCON Deity Worship Ministry ñ a non-profit organization. - Thanks to Tälavana prabhu. nÄma-haòòa centers . based on the teachings of ÆrÖla Pr abhupÄda. For list of distributers please contact us at AMS@pamho. - We greatfully acknowledge the contributions of VÄikuntha Nitai and Jahnu prabhus to this issue. or at homeóand to descr ibe the challenges and problems and the glories and victories experienced in arcana-related matters. 4 Arcana The ISKCON Deity Worship Journal .PHOTOGRAPHERS - acknowledgements - Thank you to all our supporters who purchased Arcana Journal #3. 3. First printing: 3000 copies.CIRCULATION - statement of purpose Three purposes for the journal: 1. All rights reserved. Reproduction or use of editorial or pictorial content in any manner without permission is prohibited.net.ASSOCIATE EDITORS - Dämodara Paëòita däsa.PUBLISHED BY - ISKCON Deity Worship Ministry . . Açeña Sädhini dd Bh.net.net .CONTACT & SUBSCRIPTIONS - E-mail: arcana.journal@pamho. To provide inspiration and stimulation for maintaining and expanding the proper worship of deities in ISKCON. - Thanks to those devotees who have contributed their time and Lakñmé to the production of this issue of Arcana Journal - Anyone wishing to donate for future issues please contact us at AMS@pamho. Printed in India. 2. Filip Cargonja Dämodara Paëòita däsa Nitya-tåpta dd Våndävana Lélä dd Nåsiàha Kavaca däsa .DYDFDGçVD . for the previous 3 issues of Arcana Journal and developing the Arcana Journal to the high standard you see today.DESIGN/LAYOUT - VÄikuntha Nitai dÄsa .EDITING & PROOFREADING - Anurädhä Keshavi dd Açeña Sädhini dd Bhakta Antony Dämodara Paëòita däsa Nåsiàha Kavaca däsa . 1pVLkKD.EDITOR IN CHIEF - Jananivasa dÄsa . To promote awareness of the importance of deity worship as an integral feature of the process of devotional service and the preaching mission of the Krishna consciousness movement. Also thanks to Kåñëa Kñetra prabhu for the founding the Arcana Journal.LIST OF CONTRIBUTORS- Divyämbarä-devé däsé Madhumaté devé däsé Syämeçvaré devé däsé . Bhaktivedanta Swami PrabhupÄda . This has enabled us to print this edition of Arcana Journal.C. To act as a forum for devotees engaged in deity worshipówhe ther in temples.

22. Where Kåñëa is present his awaken his dormant love of Kåñëa opulence also manifests. hearing Çrémad-Bhägavatam. Rädhä-Mädhava were being worshipped in a simple thatched hut and now a The power of these five principles whole city is developing around them. examples like the ISKCON mandira in They are chanting the holy names of Bhuvaneçvara. I feel his kindness is very Mädhava means the husband of the wonderful and difficult to understand. Rüpa Goswämé presents being worshipped nicely. Even without faith in is present – that the deity is not just them. “Our Bhavänanda is always However seeing Kåñëa in His arcäworried where the money will come vigraha form. Jananiv‰s a d‰s a 2010 Issue No.” Yours in the service of Çréla Prabhupäda. remote and notorious association of advanced devotees. in one place. Formally the area was the Lord. Also in Mäyäpur. replied. MadhyaBhavänanda prabhu once enquired from lélä. Where will all the – I find it difficult to fix my mind on money come from?” Çréla Prabhupäda Kåñëa in the form of his holy name. always visible and standing from? Here you have Rädhä-Mädhava. a person who is offenseless can a statue. known as desolate. There are principal means of devotional service. simply by being a little connected with them. that opulence in the Bhakti-rasämåta-sindhu the five automatically follows.133. 4 5 . and serving the deity so much and is considered prime form of the Lord with great faith. age we also see that deity worship is in the locations where the deity is recommended. living for dacoits. at one stage Caitanya says. Çréla Prabhupäda. is very wonderful and difficult to So there is so much evidence that Kåñëa understand. You simply serve Mädhava nicely and all opulence will Hare Kåñëa! come. Lord location. Now this area has developed in holy place. Goddess of Fortune. Caitanya-caritämåta.letter from the editor All Glories to «rÈGuru Gaur‰Ï ga. Although the holy name of Kåñëa is the principal means of deliverance in this We see in temples all around the world. “We are sitting in rice fields and you are asking us to build a Just like lightning in a group of clouds city here in Mäyäpur.

net nkd@pamho. Letters may be edited for clarity and length. You can contact us at the email addresses below.letters Dear Readers. please let us hear your comments or suggestions.net letters Email letters to the editors: Email for advertisements: Arcana The ISKCON Deity Worship Journal 6 6 . Arcan AMS@pamho.

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Vice means in place of and roy means royal king. there was viceroy. So nobody can transgress the rules and regulation of çästra. just like God. as the emperor. Äcärya. But so long he is acting as viceroy… And the rule was that whatever presentation was given to the viceroy he did not accept it personally. It is not exaggeration. and what to speak of a guru. as Kåñëa says. Photos: Çréla Prabhupäda in New York City during deity installation 8 Arcana The ISKCON Deity Worship Journal . Tasmäd çästra-vidhänoktaù. October 5. Äcärya should be respected as Kåñëa.” Sometimes they question like that. This is the process. Formerly. 1976 If the guru is not in his proper way according to çästra… Guru means he must be abiding by the rules and regulation of the çästra. Sädhu means one who is obeying the rules and regulation of Á‰str a. is as good as God. That is the principle. Viçvanätha Cakravarté Öhäkura ƒc‰rya should be respected s‰kÒ‰d -dharitvena. We have got in practical experience.the Founder-šc€rya ®r…la Prabhup€da Speaks Çrémad-Bhägavatam 1. guru. from disciples. He’s like me. And because he is representative of Kåñëa. Therefore äcäryaà mäà vijänéyän nävamanyeta karhicit. Acinoti yaù çästräëi. If somebody foolishly thinks that “They are worshiping a man. So this viceroy was respected as the king. our activities. is carried by the äcärya to the Supreme Personality of Godhead. That is the process. As we receive knowledge from the äcärya. Without çästra nothing is acceptable. Guru is äcärya. That is spoken by Kåñëa. the result of activities.7. Säkñäd-dharitvena. So äcäryaà mäà vijänéyän nävamanyeta karhicit. on Deity Worship also said. in British government.45-46 Våndävana. Çästra must be the medium. And ‰c‰rya also accepts all these respectful obeisances to carry to the Supreme Personality of Godhead. Äcärya accepts everything on Kåñëa’s account. as good as Kåñëa. respect. But they do not know that how äcärya should be respected. he is dealing on behalf of Kåñëa. Viceroy. then he’s not respected. Äcärya should be respected. Sädhu-guru-çästra. he is called äcärya. When he’s no longer a viceroy. Äcärya does not accept anything on his own account. and he has taken the seat. It is according to the Á‰str a. and he’s taking worship. similarly. Yaù çästra-vidhim utsåjya vartate käma. säkñäd-dharitvena samastaçästrair uktas tathä bhävyata eva sadbhiù. One who knows the rules and regulation of the çästra and he teaches his disciple according to the çästra.

This is their argument. Everyone knows He’s made of stone. why you should go to the temple? And what is this nonsense? If God is everywhere. there is fall down. As soon as we become envious of the äcärya. The socalled statues are installed and without any protection… No. Yasya prasädäd bhagavat-prasädaù. they protest against temple worship. n‰v amanyeta karhicit martya-buddhy‰ . Maybe one or two may be coming. this is Vedic civilization. Idol worship is different. they are made of wood. But thousands of people are going to see. Let the dogs bark. But this is a new temple recently started. but not in the temple. being representative of the Supreme Personality of Godhead. Our worship is not idol worship. Painting also. Näraké. This is not artificial. Then why lakhs of people are going there to see? Similarly. Everyone knows that it was. nonsense argument. These are the injunction. that is also vigraha. ƒc‰rya should not be considered as ordinary human being. They are… “Why you are worshiping in the temple?” Amongst the Indians also. So many agitators came and gone. So we do not care. That is idol worship. God is everywhere. he should be worshiped. But why people are coming in thousands to see the vigraha? They do not know that it is made of stone? Everyone knows. They are made of stone. the caravan will pass. So on the whole. immediately. these vigrahas were ordered from Jaipur and it is now installed. why not in the temple? But this is their argument. There is no difficulty. It is not idol worship. as the resting place of the crows and passing stool on the head. 4 9 . If there is painting or even if you think of the form of the Lord within the mind. Gaura-Nitäi vigraha. Kåñëa-Balaräma vigraha. And the argument that God is everywhere. That is mentioned in the çästras. and metal. that the vigraha of the Supreme Personality of Godhead accepted as So there are eight kinds of vigrahas. All these vigrahas are to be worshiped. Säkñäddharitvena samasta-çästrair uktaù. they are made of jewels. tathä bhävyata eva sadbhiù. Just like in the Western countries they put an idol on the street. on the park. Similarly. sentiment. Everyone knows that here is vigraha. Why? All of them are fools and rascals? This is exactly according to the çästra. Nävamanyeta… Na martya-buddhyäsüyeta. and thousands of people are coming. This is the teaching of Viçvanätha Cakravarté Öhäkura. Nobody goes there. stall the deity. there is Arya-samaji temple. but the Vedic process will go on. they think of Viñëu form within the core of the heart. Nobody cares. äcärya. RädhäKåñëa vigraha. One… As the vigraha… Vigraha means the form of the Lord. So. And… “May be in the çästra. arcye viñëau çilä-dhéù. So this is the system. it is carried. but it is not carried. Yasyäprasädän na gatiù kuto ‘pi. vigraha of guru is also… Säkñäd-dharitvena samasta-çästraiù. So guru. The yogis. If somebody thinks that the vigraha is idol worship… There are so many rascals. Those who are aware of the çästras… Just like we have installed the deity according to çästra. This is the injunction of the çästra. So these are the process. That is also vigraha. He’s also äcärya. they think like that. This is the system. So many. In every temple… Just like Jagannätha Puré everyone knows that Jagannätha is made of wood. it is said. Bälajé. We construct temple and spend lakhs of rupees to in- 2010 Issue No. There are eight kinds of the forms of the Lord. the Arya-samajis. That is also vigraha. This is deity worship. Just like dhyänävasthita-tad-gatena manasä paçyanti yaà yoginaù. Äcäryaparamparä. There is nothing imaginary. Therefore it is warned.It was kept in the state. and each and every one of them are as good as the other. arcye viñëau çilä-dhér guruñu nara-matiù. Never think of envying. Idol worship is different. Don’t think that is imagination. Vaiñëave jäti-buddhir guruñu naramatiù. It is not idol worship. There are eight.” No. But who cares for them? Here in Våndävana. and sometimes they are made of painting.

No soul hath come to tell us what Exists beyond our sight.the Founder-šc€rya Poem by Bhaktivinoda Öhäkura Pioneer of the program to benedict the entire world with Kåñëa consciousness Alas. thou art O! His -Who wants but purest love. A screen both left and right. When reading Natureís books. For thee thy Sire on High has kept A store of bliss above. Manís life to him a problem dark. we. Which falls within a hundred years As if a rose ablown. O Love! Thy power and spell benign Now melt my soul to God. deadly liquid forms Their hearts foreíer employ. How deep the thought of times to be! How grave the aspect looks! And rapt in awe become. The soul alone would last foreíer With good or evil fraught. The slaves of wine can never rise From what we call disgrace. Why then this childish play in that Which cannot be our own. The dazzling. for those who spend their days In festive mirth and joy. Was man intended to be A brute in work and heart? Should man. That man is made to live and love The beauteous Heavenís embrace. From common sense depart? Manís glory is in common sense Dictating us the grace. To end of time. The shining bottles charm their eyes And draw their heartís embrace. Man! Man! Thou art immortal soul! Thee Death can never melt. how deep and soft Within ourselves is felt. 10 Arcana The ISKCON Deity Worship Journal . The mortal frame a chain. But then a voice. Our life is but a rosy hue To go ere long for naught. O. The soul confined for former wrongs Should try to rise again. The flesh is not our own alas. How can my earthly words describe That feeling soft and broad. the Lord of all around.

given all respect as we give to the Supreme Personality of Godhead. there was the Säkñi-Gopäla history. but I can think of. vigraha. wine.. they should be accepted on the same level. And God doth know your wages fair -This fact is true and broad. As you have read in the Caitanya-caritämåta. Thou art an angel fair. Against an evil deed. and she has said. lead me on to Vrindavan And spiritís power declare. They are also. That is also another pramäëa. o Enjoyment. and flesh of beasts No love on thee bestow. That is being explained by even one woman. And then. That stands with soldiers Hate and Lust A hero be indeed. 4 11 . There rests my soul from matter free Upon my Loverís arms -Eternal peace and spiritís love Are all my chanting charms. By Earthís mechanic lifeless rules And to destruction prone. Säkñi-Gopäla. similarly. sorrow -. One who knows. O Saragrahi Vaisnava soul. Sa eña bhagavän droëaù prajä-rüpeëa vartate. The women.what but lots To which the flesh is heir? The soul that sleeps alone concludes In them it hath a share. Maintain thy post in spirit world As firmly as you can. That is Vedic culture. Hypothesis. We should take it that Kåñëa… Actually.. She’s quite right when she’s accepting Droëa as bhagavän. witness Gopäla—Säkñé means witness—is still being worshiped in Jagannätha Puré. There are so many processes. He should be ning on. The soul is made alone. and the two brähmaëas. So these things should be taken very seriously instruction. deductive. o His Divine Grace Çréla Saccidänanda Bhaktivinoda Öhäkura 2010 Issue No. Forget the past that sleeps and neíer The future dream at all. It is accepted. and the deity from Våndävana went to bear witness in Orissa more than thousands of miles away. imagine that it may be some machine is running on. We can think that some machine is run- So as the deity of the Lord. So push thy onward march. Let never matter push thee down -O stand heroic man.He is present. O soul. wood. inductive. no more enjoy Nor weep for all below. We may not know what is that machine. anumäna pramäëa. My God who gave us life and all Alone the soul can kill. Kåñëa and guru. I’m not seeing the machine. But we can… Hypothesis. they promised before the deity. what kind of machine is running. sa eña bhagavän droëaù. guru also should not be accepted as ordinary human being. should not be considered as made of stone. Or give it all the joys above His promise to fulfil. But tell me not in reasoning cold. and anumäna… Just like a sound is going on. near. this is the fact. So here. Çabda-pramäëa. So this is anumäna. But thine to love thy brother man And give thyself to God. Pramäëigrantha means çabda-pramäëa. This is pramäëa. Therefore çrémadbhägavatam amalaà puräëam. and later on there was misunderstanding. And that SäkñiGopäla. Draupadé is explaining the importance. We should also accept. Lead. Pramäëi-grantha. But act in times that are with thee And progress thee shall call. And he is present by his prajä. There is a station. Therefore Draupadé has addressed Droëäcärya as bhagavän. that’s all right. Analogy. my friends. Thank you very much. Säkñäd-dharitvena samasta-çästrair uktas tathä bhävyata eva sadbhiù.

This is the second of three installments of an article published by KŠa Ketra prabhu. 2004) reminds us that the word “idolatry” is very much current as a blanket term for religious otherness negatively construed.97 recent article in the New York Times. you are) directly the son of King Nanda (KŠa).philosophy OR. many of whom sought to eradicate what they perceived as idolatry from the subcontinent. According to a group of Orthodox Jewish rabbis in Israel. and Islam. Men blow kisses to calves! – Hosea 13:2 You are not an idol. there must be absence of idolatry.” This attitude and and its associated rhetoric were typically exercised by nineteenth-century Protestant Christian missionaries in India. Indeed. as well as the initial section on Idolotry as Betrayal. the term “monotheism” first appears in 1660.5. “Sacrifice to them. south India. 1. Here we will return to the opening paragraphs (as revised for the Journal of VaiŠava Studies [11.” only waiting to be undone by the Chris- A 1 According to the Oxford English Dictionary. (rather. or the worship of any being other than God. For them. to wear a wig made with even one strand of hair that was ritually tonsured constitutes idolatry. 276) on the term “idolatry” as an early (17th c. the improper worship of God. – Caitanya-carit€mta 2. and where there is idolatry. there is failure to properly worship the “one true God. smith’s work. for the brahmin’s sake. Z. 12 12 Arcana The ISKCON Deity Worship Journal .) anthropological classification for all religion other than Christianity.” they say. My thanks to Francis X. Judaism.GRODWRUV" Thinking Across Religious Boundaries. where daily thousands of pious Hindus have their head shaved as a gesture of devotion to the temple image of Lord Venka˜evara. preoccupation with idolatry and the necessity to spurn it eventually becomes for these traditions a key element in the conceptualization of monotheism: Where God is properly worshiped. The previous installment focused on the Jewish charge of idolatry as representation. or the notion that any image of the Supreme Lord must necessarily be a false representation. no. do something unprecedented. for pointing this out to me.J. the ubiquitous worship of sacred images in temples was the very epitome of all that was wrong about the religion of the “Hindoos. the recent rabbinic proscription has led to public wig-burning by pious Jewish women. See J. And since the hair for many wigs worn by Jewish women (for religious reasons) had come from Tirupati. Clooney S. $UH9DLsmDYDV. Smith (271. which recently published the entire article and which has kindly given permission to reprint in ARCANA). they smelt images from their silver. Fall 2004]. and in consideration of space limitations will omit the sections on Idolatry as Representation and Error. Now. “A Religious Tangle over the Hair of Pious Hindus” (July 14. by KŠa Ketra d€sa And now they add sin to sin. A salient self-defining characteristic of the major West Asian “monotheisms”1 has been pointed condemnation of everything construed as idolatry. idols of their own manufacture. all of it.

4 4 2010 13 13 . No.The ISKCON Deity Worship Journal Arcana 2009 Issue Issue No.

here I will explore the notion of idolatry from the other side of the fence. For Halevi the problem is the opposite. and myth are these five ways of conceiving idolatry.” showing that both traditions are concerned to avoid or overcome error. In this atmosphere. determined by philosophical reasoning. positing a more or less generic VaiŠava reflective. little or nothing to be understood about practices steeped in superstition and vicious habit. 2001b: xvi-xvii). Judah Halevi (ca. 1. response (with a Caitanyaite VaiŠava leaning). if somewhat apologetic. the term idolatry continues to color western thinking about non-western religion. and Caitanyaite VaiŠava sources. “sounding out”) ranges of resonance between them. error. and seriousness of the worshiper” (Halbertal and Margalit. 149-59). one after the other. I question the presumed simple antithesis between these two ways of approaching divinity or avoiding divine wrath by looking for (or perhaps better. false practice.” my aim points in that direction. to sketch some ways one might think about VaiŠava image worship and bhakti practice in the face of what could be viewed as a severe indictment of it. Although historically it has been largely Protestant Christian missionaries with whom VaiŠavas of north India have encountered the challenging rhetoric of idolatry. or depraved practices masking as religious practices. as an invitation for further. Halevi replaces Maimonides’ anxiety over error with an anxiety over false practice. ill-conceived. Though hardly a “dialogue. By juxtaposing VaiŠava m™rti-sev€ and VaiŠava bhakti theology with Jewish conceptions of idolatry. expanded in rabbinical writings. (For the extracted sections “Idolotry as Betrayal” and “Idolatry as Representation and Error. circumscribing most if not all of the term’s semantic horizon in Jewish thinking. with VaiŠava thought and practice. 12). expression. With this state of affairs in view. the term has not disappeared. this being clearly the source for conceptions of idolatry expressed later by Christians. I will juxtapose these themes. here we are dealing essentially with anxiety over failure. contradicting biblical prohibition of image worship (Copley.philosophy tian gospel. as the final of three major “vague categories” for comparison after extensive discussion among the Project’s participants (Neville 2001a: Chs.2 Following a cue from Mosche Halbertal and Avishai Margalit (1992) I will structure this “sounding” around five ways the concept of idolatry has been articulated in Jewish tradition as expressed in biblical texts. Bhagavad-g…t€. and cultivation. To do this I will draw on comparitist scholar Robert Neville’s threefold construal of “religious truth” as a “fuzzy comparative category.” please see the Journal of VaiŠava Studies. The philosopher’s concern is the proper object of worship. serving still in western.1075-1141). 11. Far less now than in the nineteenth century does the term “idolatry” enter western public discourse about non-western religious traditions. sincerity. the opposite of successfully cultivating appropriate religious sensibilities. “Religious truth” was employed by the Comparative Religious Ideas Project at Boston University. western efforts to understand Indian worship practices or the theological reflections associated with these practices were rare. conducted from 1995 to 1999 under the direction of Robert Cummings Neville. Indeed. since for the rabbinic Jewish tradition the Object of worship is already determined by tradition (according to the halakhah). so the missionaries reasoned. no. Fall 2004) Idolatry as False Practice Halbertal and Margalit contrast Jewish philosophers such as Maimonides with the twelfthcentury Jewish thinker and poet R. Within Neville’s threefold scheme of religious truth. There was. hence there is less attention to the proper means of worship. largely as expressed in the Bh€gavata Pur€Ša. the central concern is with establishing a model of proper worship “determined in general by the intention. In an exploratory spirit I will invite the concept of idolatry to challenge the practice of image worship in the traditions of VaiŠava temple life and associated notions of ViŠu/N€r€yaŠa/KŠa’s divinity. and failure – three opposites of religious truth as proposition. 189). here I will focus on the notion as articulated in Judaic religious tradition. In his view (addressed to his Jewish audience). representation. deceit. 14 Arcana The ISKCON Deity Worship Journal . hopefully more detailed discussion between two apparently very distant worldviews. Betrayal. 8 & 9. and still surfaces as a pajorative term in that context. 2 Neville (2001b. Yet as the condemned head-cover example above shows. Abrahamic traditions as a shorthand marker for improper. and interpreted by modern Jewish scholars.

viewed by ViŠu as “His very heart. ten of which the tradition delineates. or one should not fail to offer seasonal fruit to the image. as it is warned that even the Lord himself is not in a position to counteract them (9. words. These are analogous to what might be considered offensive behavior before a superior person in human society. cultivating a prayerful desire not to commit them. negligence in the pronunciation or repetition of the names (hari-n€ma) reflects on one’s behavior in relation to the Lord.68) that He considers the devotees to be His very heart. and indulging in sinful practices or attitudes (p€pa-buddhi) with the idea that the sin will be counteracted by further meditation on the names. ViŠu declares in Bh€gavata Pur€Ša (9. is viewed as all the more important for being an “identity of will” engendered by the devotee’s surrender to the Lord. ninda) toward bhaktas. words or practice in regard to the divine names of the Lord. 4 15 . Worship transgressions of this sort (sev€par€dha) are generally considered relatively serious. Identity between the Lord and the image of the Lord is in some sense trumped by a “greater identity” between the Lord and his name. but they are pardonable by sincere observance of prescribed penances. Overlapping with some n€m€par€dhas and judging from degree of emphasis in texts such as the Bh€gavata Pur€Ša. either with one’s body. or the offending of a fellow practitioner of KŠa-bhakti. sincerity. and seriousness of the worshiper. One evidence of this. the most serious offenses are three: disrespect (especially verbal. “My devotees do not know anything else but Me. This last “identity.” for VaiŠavas emphatically not an ontological identity. and so on. more serious than sev€par€dha is n€m€par€dha. or mind. This progression from lesser to greater weight of transgression mirrors a progression of identity with the Lord. centered in rituals of image worship (arcanam) but including the whole gamut of devotional activity. one is warned not to be in an unclean condition in the presence of the temple image. are pur€Šic lists of worship transgressions to be avoided.69-71). disobedience to the preceptor (guru) under whose guidance one is learning the practice of bhakti. for which the solution is to continue the practice of chanting-meditation while simultaneously tity between the Lord and his devotee.” certainly similar criteria find place in the VaiŠava worldview where devotees of ViŠu.4. which is again trumped by the iden- For Caitanyaite VaiŠavas. and I do not know anyone else but them. Since the sacred names of the Lord have an equivalence with the Lord (abhinnatva — “non-difference” or identity). the most serious type of transgression would seem to be vaiŠav€par€dha. transgressions in belief.4. As we discussed in the context of idolatry as betrayal. Of these.” are surely deemed to possess the right motivation. o 2010 Issue No. It is expected that the beginning practitioner will be subject to committing n€m€par€dhas. For instance. attitude.VaiŠava traditions also show anxiety about potential failure and concern for proper practice. And right motivation assures that failure will not overcome ViŠu/KŠa’s devotee in his or her progress toward the Lord. one is urged not to display pride before the image. apart from extensive detailed prescription with regard to such practices.” If Halevi’s criteria for proper worship is determined by “the intention. The only means of reconciling such transgressions is to beg forgiveness and receive pardon from the offended person.

from one dasämi to the next. and scented oils and flowers into the pot so that a nice scent comes through. This overlaps with the çälagräma and Tulasé Jala-dan since it begins on Akçaya Trétéya. and that is all the wonderful festivals the Lord has during these hot months. are placed under the pots from which water is dripping. which devotees who stay here relish in spite of the heat. sesame. the Sun moves into Meña-räçi. Çälagräma sits in a tray. which Jananivasa d€sa: These summer festivals begin during the Bengali month Kal Vaiçäkha (April – May) which marks the beginning of summer. it is not cooling enough just to sit under water. yet summer is still going on. as well as Tulasé devé. The pot has a small hole at the bottom into which a cotton wick is put. and summer really starts. sleep on the earth.” The same instruction is also in the Hari-bhakti-viläsa: “In the month of Vaiçäkha. He told me: “During the Vaiçäkha month. one of the main ingredients for homa. It is understood that any activity started on this day will be successful. Keçava Vrata starts – for one month one should control the senses. and continues for twenty one days. If one worships Madhusüdana in this month one gains the benefit of one year’s worship. ghur water with ginger and flower sherbets are also offered at this time. so that it too is cooling and pleasing for the Lord. This festival is celebrated for the whole month of Vaiçäkha. Barley. you should hang a pot over the çälagräma. which is also filled with water and decorated with flowers. from about 10:30 am until the deities take rest at 1 pm. This day is celebrated as well as the day on which Tretä-yuga started. which would drip water. Çälagräma çiläs of Lord Janärdana and Lord Nåsiàhadeva. fill it in with water and drip water over Tulasé and çälagräma. which is an auspicious day for beginning an activity. like kuça grass or a Tulasé stick. It’s named such because strong storms and winds blow up suddenly. that is the first festival that comes with the beginning of summer? 16 Arcana The ISKCON Deity Worship Journal . and with Tulasé it goes on all day. Candana-yäträ starts – Kåñëa gets completely covered with candana. Camphor can be put inside the wick.festivals The Lord’s Summer Pastimes in M€y€pur The Arcana Journal spoke to Mäyäpur Candradaya head Püjäré. It is generally done during the hot time of the day. While Keçava Vrata lasts one may hang a pot with a hole in it. How does the Lord keep cool then? As it gets even hotter. Anything can be used. When do these festivals take place? Yes. it is called çälagräma and Tulasé jala-dan. Different cooling drinks like buttermilk. and the New Year begins according to many calendars. worship the Lord and give cloth. Kal means ‘death’ or ‘a very dangerous time’ (laughs). he told me that I could follow this festival. A rcana Journal: We have heard about the wonderful festivals observed at Mäyäpur Candradaya Mandira during the summer months. yes! And where does the inspiration to perform these various festivals come from? When Çréla Prabhupäda was teaching me how to worship çälagräma-çila.” So. There is a big secret about Mayapur during the summer. The Jala-dan festival ends. bath twice daily in a river. sugar. Hari-bhakti-viläsa gives such a description of this festival: “Candana-yäträ starts on the Akçaya Trétéya. but with a cotton wick it is easier to adjust the flow of water. rice and gold to the brähmaëas. Jananiväsa prabhu to find out all about them. the third lunar day of the waxing moon of Vaiçäkha month. and if you are standing under a tree it can fall down on top of you! Do you remember the storm we had a few days ago? Oh.

and there is a different color so He looks really blissful having a really mild. the crown. Jagannätha gave direct instructions to King Indradyumna to perform this festival at this time. On the way back He instructed him to offer the sandalwood to Kñéra-corä-gopénätha in Remuëä. 4 17 . sometimes the effect of wearing short pants is made and trim put above His knees. different decorations painted on His face. On Candana-yäträ they take all the candana off and start again. small Mädhava gets covered for 21 days. Smearing the body of the Lord with ointments is an act of devotion. because He gets so angry when He is killing HiraŠyakaipu. The darçana is in the evening. Sometimes He just wears a very short dhoti. more simple jewelry. He is completely different because He is not reflective at all. And what do you think Lord Nåsiàhadeva’s mood is? Oh. as well as Çré Çré Païca-tattva. following the standard of Jagannätha Puré where the festival goes for 21 days. was also created on this day. Big Mädhava often wears a short dhoti. sometimes various nuances of glitter are applied. One should bathe in a sacred river. probably because the devotees feel separation from Him. Since the month of Vaiçäkha is very hot. Though the candana is taken off every evening. sometimes He gets blue. The temples close and they actually make His clothes. Big Mädhava is completely covered for 7 days. Gopäla told him that He is buried and to get Him out. In Çré Våndävana dhäma. Gopäla sent Mädhavendra Puré to Orissa for sandalwood. One can apply candana saying: oà gandha dväram dhura-darçäà nitya pupam kariçinim ésvarim sarva bhutänäm tämi ihopa-hvayeçriyam Our following of Candana-yäträ. In South India. as they cannot see Him in His original form. With small Mädhava. There is only one day per year that you can actually see the deity. but He is inside the candana. as Gauòéya Vaiñëavas. so you can see Him in his original form at maìgala-ärati. comes from Mädhavendra Puré. being non-different from Himself. the flute. Varäha-Nåsiàha is kept under plenty of candana. Baladeva and Jagannätha get Their bodies completely covered.is the yuga-dharma for Tretä-yuga. hands and calves. He only wears candana for one week. Sandalwood paste is applied all over the body of Jagannätha leaving only His two eyes visible. everything – from candana. perform japa and offer barley into fire. the cooling effect of sandalwood is very pleasing to the body of the Lord. give charity. wearing candana on Her forehead. sometimes kuìkuma is applied to His cheeks. Rädhäräni always looks happy during this time. but they spend the whole day doing it. It is done for one day. He really likes it! And how is Candana-yäträ observed in Mayapur? In Çré Mäyäpur Dhäma. He keeps on getting bigger and bigger and bigger. blissful smile. the garlands around His neck. there is an ancient tradition of covering the deity of Lord Viñëu in candana. and garlands. As they put candana on Him the whole year round. Practically you do not see the form after a while. After the installation ceremony. Lord Nåsiàhadeva is covered in candana on the first day of Candana-yäträ and stays like that 2010 Issue No. and offer barley preparations to the deity. The deities at the Jagannätha Mandira also get candana for 21 days. His ornaments. and the best of ointments is sandalwood paste. and Subhadrä wears candana on her forehead.

It takes a lot of time to take the candana off because His ornaments are all part of Him. NÂsi‡ha-caturdaÁÈ must be so wonderful. All morning there is a big yajïa.He enjoys that also. and they have to scrub Him with brushes to get all the candana out from everywhere including His mane.it’s just the last straw. He’s tolerated so much from Hiraëyakaçipu and what he’s done to Prahläda . Yes. I think He’s quite satisfied after that.He’s offered milk and ghee and honey and fruit juices and all the medicinal herbs (laughing). and so that becomes very prominent. It looks like He’s laughing . and He can tolerate no longer. Then He gets an oil bath. it stays on until Nåsiàha-caturdaçé.festivals thin waist. Just like the kñatriyas have a special herbal bath. it all comes off. but with Lord Nåsiàhadeva. It appears that He’s gasping.He likes being cool. we take it off every day so you can see Him at maìgala-ärati. doesn’t He? Yes. It’s a big. just how big His mouth is. I just noticed that for the first time. He is all white with the candana on. He’s all white with the candana on. Just as well because it gets pretty hot in there with a fire sacrifice going for a few hours in front of Him! (laughing) After His lunch. Here in Mäyäpur the candana emphasizes Lord Nåsiàhadeva’s mouth. just like the deity in south India! Yes. in the afternoon. on the first day of the Candana-yäträ He is The Best of the Dancers – wearing His Natavara until Nåsiàha-caturdaçé. ready for the abhiñeka. in typical south Indian style. with natural oils – you can put it on your head afterwards to keep cool. And then the abhiñeka . going for a walk around (laughing). His mouth goes right up. Candana is added on and added on. and He still has the candana on. And He still looks so beautiful. He just has a little gamcha on (laughing). with so many ingredients that the whole room becomes completely flooded. and He just can’t tolerate anymore . His anger has been building up and building up. He’s in a pose where his legs are bent as if he’s going to spring. He’s springing. dying to get Hiraëyakaçipu .so He’s in that moment just before springing.especially his 18 Arcana The ISKCON Deity Worship Journal . They sometimes use 50 or 60 liters of sesame oil that we try to make ourselves. We mix the oil with others scents. the candana comes off that day. Too much nourishment . which tones up their senses and minds so that they can be totally fit and aware on the battlefield. Lions have thin waists. big abhiñeka. So. and then you can see that it’s dark inside His mouth. the utsava deity. His mouth is already big. but really He’s enjoying it.He’s just burst out of the pillar. Then He’s completely shiny and you can see all of His features . We buy the seeds. There is a list of Lord Jagannätha’s special dresses for every day of Candanayäträ. because we finally get to see Him! Yes. He’s just standing there with water pouring over His gaping mouth. then He’s quite cool after that mahä-abhiñeka with all those gallons of water and different substances. With Mädhava. In this position He’s just burst from the pillar and is in His angriest form as Ugra Nåsiàha. so when the curtains open at 4 pm. but you can’t see so much when He’s all black. You can see His features at that time. yes. but you don’t lose His features in a period of thirteen days. This also comes from the practice that is being followed in Jagannätha Puré.He doesn’t look angry at all . In His form as Madana-Mohana. fry them until they are golden and then take them to a mill to have them pressed. We block off the front. During this time small Mädhava is wearing the dresses that are depicting His different pastimes. Nåsiàhadeva also had His abhiñeka and was pretty active. and it drains out the back. with circles on the end.

The ISKCON Deity Worship Journal Arcana 2010 Issue No. 4 19 .

on the 19th day – Cintämani Kåñëa veña. Their boat ride starts. Kértana that is constantly going on follows the mood of the festival – as the first lines of “Jaya Rädhe Jaya Kåñëa Jaya Våndävana” start. and in a festive mood brought to Çréla Prabhupäda’s pukur. Then. sometimes even graciously jumping and running. on the 18th day – Giridhära veña. There is one more list of these different dresses. In Hari-bhakti-viläsa. coming from the Kolkata Gauòéya Math Panjika (Calendar). peacock or swan. flower garlands and incenses that devotees are bringing are being offered to Their Lordships – and finally. On the pukur. on the 20th day – Gaja Uddarana (Saving the Gajendra elephant) veña. the boat festival is going on for the first seven days of Candana-yäträ. in the courtyard of his samädhi Mandira. Another ärati and bhoga offering are taking place. In Jagannätha Puré. None of these two lists describe the 21st day’s dress. on the 2nd day He wears Kåñëa Janma (birth) veña. beautifully decorated with flowers and sometimes with shapes of a fish. on the 4th day – Vanabihari (Frolicking in forest) veña. on the 16th day – Nåsiàha veña. throughout the 21 days period of Candana-yäträ. Lord Caitanya used to participate in this festival regularly. everyone feels transferred to Çré Våndävana dhäma. everyone proceeds toward pukur. on the 7th day – Khata Doli veña.” Is it also part of Çré Çré Rädhä Mädhava’s hot season festivals? In Çré Mäyäpur Dhäma. This procession is quite rapid in comparison to other ones – it seems that Their Lordships are eager to get Their boat ride as soon as possible! On the first day of the boat festival. the boat festival is explained like this: “The utsava mürtis are taken on procession and placed in a boat in the temple pond. the deity of Madana-mohana is daily taken to Narendra Sarovara for the boat festival. Everyone is chanting and dancing. on the 17th day – Govardhana püja veña. Lord Caitanya also carried out water sports with His devotees. on the 9th day – Nauka Keli (Boat play) veña. on the 14th day – Raghunätha veña. on the 11th day – Kandaåpa Ratha (Chariot of Cupid) veña. on the 12th day – Aghäsura (Killing of Aghäsura) veña. on the 3rd day – Räjadhiräja (King of Kings) veña. where Çréla Prabhupäda gets the darçana of Çré Çré Rädhä-Mädhava and Their Lordships are being welcomed by an ärati and bhoga offering. the procession first comes inside the samädhi. Being practically the same as Lord Jagannätha’s list. a boat is waiting. on the 15th day – Sad Bhuja (Six armed from of Lord Caitanya) veña. Children are having a parikramä around the pukur follow- 20 Arcana The ISKCON Deity Worship Journal . All the surroundings of the pukur are completely crowded with the devotees coming to attend the festival. To commemorate this festival. on the 5th day – Vastra-härana (Stealing of Gopis’ clothes) veña. on the 6th day – Gomati Kåñëa veña. on the 10th day – Räsamaëòala (Circular arena of the Rasa dance) veña.festivals veña. The small Çré Çré RädhäMädhava are seated on Their siàhäsana. on the 13th day – Rahasa Maëòalé veña. on the 8th day – Cakra Näryäna veña. it only does not mention Nåsiàha veña.

In the Vedic culture it is considered that without the distribution of mahä-prasädam no function is complete. Towards the end. The smallest Çré Çré Rädhä-Mädhava. by surprise. the fireworks illuminate the evening sky above the pukur. merciful waters of Mother Gaìgä is a necessary part of daily life of Mäyäpur devotees. and offering of the lamps takes place. Çyämänanda. gandha-raj flower. This festival is performed in the evening around six.” Hari-bhakti-viläsa describes Jala-vihara like this: “From the pürëimä of the Vaiçäkha month to the pürëimä of the Jyeñthä month. On the dvädaçé night special püjä may be performed. bel flower. You should all come there later. The fountain in the middle of the pukur also adds to the cooling effect of the boat ride of Their Lordships – not just by its beautiful.ing Their Lordships during Their circle ride on the pukur. After twelve days of Candana-yätra. Çré Çré Rädhä-Mädhava sit on a swing and all the devotees have a chance to get close and swing Them. As They enter Their flower bungalow. There is a pond filled with Ganga water. it makes a pleasant mild splash on Their Lordships. sandhyaärati is going on. the Lord should be placed amidst cool water. 2010 Issue No. The water pastimes are not cooling only for Their Lordships. While Their water pastime is going on. suvarëa campa flower. sweets. the ones who ride on the elephant. first incenses smeared with the cooling kuça oil are being offered. 4 2121 . cooling drinks. each of them offering a lotus flower and one of Their 108 Names. Both. Çré Çré Rädhä-Mädhava get the special offerings. the boat ride gets really dynamic – the boat moves in circles and rocks back and forth. devotees distribute mahä-prasädam to each other. The countless offerings of fruits. Further ärati and bhoga offering again take place. or Salila-vihara which means “water pastimes. On the dvädaçé evening. but as the Vaikuëöha breeze (as Çréla Prabhupäda used to call the winds blowing in Çré Mäyäpur dhäma) carry it’s drops towards the boat. etc. and with a fountain. They continue with the cooling water pastimes. Often. in the middle of the day. ice-creams. as if being pushed by a strong wind or waves. As Their boat ride continues. Picking the lotuses up from the pond. Taking shelter of the cooling. There is a flower house inside the pond – a flower bungalow. where a beautifully decorated swing. has ordered me to collect goods for the Païcama dola (swing) festival.” There is a note about observing Kåñëa-phula-dola by our äcäryas. before They stop to accept the further offerings. As Çré Çré Rädhä-Mädhava get back on the altar for the last evening offering. It is Jala-vihara. The whole procession jubilantly gets back to the temple just before the last evening offering. especially during these hot summer months. Çré Çré Rädhä Mädhava also take shelter of Mother Gaìgä’s cooling waters. Their Lordships take a boat ride around the pukur a few times. followed by the variety of cooling drinks from the buttermilk to different sherbets (baküla-flower. you place the lotuses on everyone’s heads. They come up the stairs. then the camphor lamp. while the Gaìgä water is still pouring and dripping from them. colorful presence. The ceremony will be held on the day of Vasanta pürëimä in the month of Vaiçäkha. handling the plates and boxes with their offerings for Çré Çré Rädhä-Mädhava. in front of the altar. numerous devotees and guests approach Them. I shall go there first to prepare a place and build a pavilion. As the boat approaches the steps again. it is pürëimä and the next festival starts.” Another name is Kåñëa-phula-dola or “Kåñëa’s flower swing festival.” Five days after Çré Çré Rädhä-Mädhava had Their boat festival. on hot days. the boat festival and Jala-vihära end by distribution of mahä-prasädam to devotees and guests in the temple. In the evening he may return to the altar. looking like a little nikuïja is waiting for Them. all the devotees and guests excitedly wait to get the special gift. come and sit in the house by the fountain for few hours. sandalwood). jasmine flower. When The Lords come off. in “The Story of Rasékänanda” (the famous disciple of Çyämänanda Paëòita: ”My guru. so Their Lordships relish several offerings. in the midst of summer. mah‰ -lotuses from Çré Çré Rädhä-Mädhava’s pond that you personally distribute. kuça oil. cannot fit into the boat at the same time. everyone gets up.

The ISKCON Deity Worship Journal Arcana 22 Arcana 22 The ISKCON Deity Worship Journal .

festivals

(Laughing) Yes, the water pastimes culminate with the shower. On the last evening of the water pastimes, Çré Çré Rädhä-Mädhava are also sitting under the shower water. They have been sitting there in front of the fountain for the whole month getting some splashes and some mist, but on this day the water comes above them as They sit under the shower for a few hours. That day falls on the pürëimä of the Jyeñthä month, when another festival takes place – it is Snäna-yäträ, when Lord Jagannätha gets His famous snäna. This day is celebrated as the birthday of Lord Jagannätha. In Jagannätha Puré, the bathing ceremony is performed according to tithi, which varies. Räjapur Jagannätha, Balaräma and Subhadra also get Their bath on this day. Thousands of devotees and local villagers come to bath Their Lordships. Sudarçana cakra, followed by Lord Balaräma, Subhadrä devé and Lord Jagannätha, come to snäna-vedi, while being escorted by the servants carrying the umbrellas above Them. They are dressed in silk, which is then removed and They stay in linen gamchas, ready for Their snäna. For this occasion, Lord Jagannätha, Balaräma and Subhadrä take the mood of small children, as all three of Them are bathed together. The area is very pleasing – decorated by pictures depicting the forms of different flowers and creepers, and fragrance of scented water and incense spreading around.

First the water is poured, followed by 16 upacäras and full snäna, as described by Çréla Rüpa Goswämi in Kåñëa-janmatithi-vidhi. It can be elaborated on that by bathing the Lord also in fruit juices, etc. After mahä-abhiñeka, Lord Jagannätha, Balaräma and Subhadra are dressed in the Häti veña, and capan bhoga and ärati are offered. Other deities than Lord Jagannätha, Balaräma and Subhadra are not getting the mahä-abhiñeka on the Snäna-yäträ , but Rädhä-ramaëa in Çré Våndävana dhäma is sitting under the shower of water, thus getting pleasingly cooled during this last festival in the hot season. Then the rainy season more or less begins. Two weeks after Snäna-yäträ it is Ratha-yäträ. Then it is rainy season. They say it must rain for Ratha-yäträ. If it hasn’t started, then it must rain during that day. And it automatically gets cooler. There is a lot of cloud and rain. It is more humid because it is tropical but it is not hot, blazing sun. So, during the blazing hot summer months, The Lords figure out how to keep cool until the rain comes (Laughing). The çästra gives us very brief descriptions of these festivals, but there is no limit how much we could expand. It should be done beautifully, tastefully and gorgeously – for the pleasure of The Lord. Thank you very much! Hare Kåñëa! o

2010 Issue No. 4

23

®€lagr€m ® ®
practices

€lagr€ma il€
by His Holiness Bhanu Swami
réla Prabhupäda encouraged the worship of çälagräma-çilä by ISKCON devotees who can perform the service steadily and carefully.
The çälagräma-çilä should be worshiped with tulasé where a sufficient quantity of tulasé leaves are available. Çälagräma-çilä is the form of the Lord’s mercy. To worship the deity with the sixty-four items mentioned may be a difficult job, but the Lord has become so small that anyone in any temple can carefully handle deity worship simply by performing the same activities with çälagräma-çilä [Caitanya-caritämåta, Madhya-lélä 24.336, purport]. The Lord resides permanently and eternally in the çälagräma-çilä, and therefore no installation ceremony is required. The Skanda Puräëa states: “There is no pratiñöhä [installation] ceremony necessary for worshiping a çälagräma-çilä. One should simply perform a special, elaborate worship when one begins worshiping the çälagräma.” [Skanda Puräëa, quoted in the Hari-bhakti-viläsa] The Skanda Puräëa further discloses the special glory of the çälagräma-çilä, ‘The Lord resides in many worshipable forms, but of all forms the çälagräma-çilä is the best’ [Skanda Puraëa, quoted in the Hari-bhaktiviläsa]. Though a çälagräma-çilä may be identified by markings (especially cakras) as a particular form of Viñëu, you may also worship Him as your chosen form of the Lord, for all forms reside in the çälagräma-çilä. You may worship the çälagräma-çilä separately or

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along with mürti forms. You may also offer the morning bathing ceremony to the çälagrämaçilä on behalf of the temple deities while offering garments, ornaments, etc., to the deities.

A devotee with two Á‰l agr‰ma -Áil‰s should worship Them separately to avoid becoming distracted.

“Worshiping … two çälagräma-çiläs at once will cause disturbance in the mind.” [Mantra-tantra-prakäça, quoted in the Hari-bhakti-viläsa]. However, if a devotee has three or more çälagräma-çiläs, he may worship them simultaneously. In such a case he should offer full worship to only one çilä, known as the pradhäna-çilä; all the others he should simply bathe together with the pradhäna-çilä and offer Them tulasé, candana, and flowers.

Some devotees worship the çälagräma-çilä in the late morning, after worshiping their other deities. In that case one should complete the worship at least by noon. Also, one should not eat before performing the worship. The çästra warns that a person who eats before performing his morning çälagräma-çilä püjä is condemned to live as a caëòäla for the rest of this day of Brahmä.

The worship of the Á‰l agr‰ma -Áil‰ follows the same basic procedure as that for worshiping the deity form of the Lord.
However, you may expand many of the basic sixteen upacäras to include additional upacäras. These optional procedures allow for more elaborate worship according to the list of sixtyfour upacäras. The temple çälagräma-çilä can thus receive full worship on behalf of the main deities in the temple. Generally one offers the optional upacäras by substitution, either with flower petals or with samänya-arghya water. When offering each of the main sixteen upacäras to çälagräma-çilä, you may chant a verse from the Puruña-suktä. The Puruña-suktä is a Vedic hymn which is chanted when worshiping Lord Viñëu, in which the Lord is described
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Water that has washed the lotus feet of the Nåsiàha çälagräma-çilä destroys the sin of theft. Association with the devotees of the Nåsiàha çälagräma-çilä destroys the sin of offenses to the devotees.The ISKCON Deity Worship Journal Arcana ®r… Pady€val… A tulasé leaf offered to the lotus feet of the Nåsiàha çälagräma-çilä destroys the sin of murder. Foodstuff offered to the Nåsiàha çälagräma-çilä destroys the sin of drinking liquor. Sincere surrender to the Nåsiàha çälagräma-çilä destroys the sin of adultery with the wife of the spiritual master. ñ «rÈ Agama 26 Arcana The ISKCON Deity Worship Journal . This is the extraordinary glory of the Nåsiàha çälagräma-çilä.

This must be learned from an expert.336] Because the Lord is directly present in all çälagräma-çiläs.practices as the personification of the process of sacrifice. but the Lord has become so small that anyone in any temple can carefully handle deity worship simply by performing the same activities with the çälagräma-çilä. But if such a çälagräma-çilä is not available. Though a çälagräma-çilä may be broken. it is offensive to buy or sell Them or consider Them to have faults. These are most suited to decoration with a crown and tilaka and are most satisfying for darçana. in the Himalayas of present-day Nepal. «‰l agr‰ma -Áil‰s are direct forms of the Lord who appear in the K‰li-g aÎÚakÈ River. Çälagräma-çilä is the form of the Lord’s mercy. The çiläs most often chosen for worship are the small. then you may worship any genuine çälagräma-çilä. and one who agrees to buy the çälagräma-çilä for that price. the Puruña-suktä is chanted with svara and säma. lustrous ones with a péöha. quoted in the Hari-bhakti-viläsa]. one should consider it faultless. black. or chipped. as well as one who inspects a çälagräma-çilä for good qualities or faults—all go to hell until the final devastation [Viñëu-dharmottara. The çälagräma-çilä should be worshiped with tulasé where a sufficient quantity of tulasé leaves are available. quoted in the Hari-bhakti-viläsa]. or proper pitch and rhythm. In simplified çälagräma-çilä püjä. or the gopäla-mantra (the sixth of the seven guru-given mantras). one who sells that çälagräma-çilä. Worship of çälagräma-çilä should be introduced in all ISKCON temples. cracked. Madh ya-lÈl‰ 24. or the müla-mantra for Väsudeva (oà namo bhagavate väsudeväya or oà namo näräyaëäya). a flat surface that serves as a base. you may use either the müla-mantra used for the main deity. 4 27 . In worshiping a temple çälagräma-çilä. To worship the deity with the sixty-four items mentioned may be a difficult job. Ideally. Thinking of çälagräma-çiläs as perfect or less than perfect is for persons worshiping with fruitive motives [Brahmä Puräëa. you may simply chant the first verse of Puruña-suktä. [Caitanya-carit‰mÂta. One who puts a price on a çälagräma-çilä. o 2010 Issue No. round.

Chapter 24. ‘to train up püjärés. Although many devotees have worked in the Mäyäpur Deity Department he still felt the need to systematically train larger groups of devotees.” His Holiness Jayädvaita Swami expressed that.” Hari Çauri däsa (whose daughter Räsaräëé Priya däsé enrolled in the course) explained how. “This is a very unique school. “It was Prabhupäda’s desire that devotees get trained in the päïcarätrika system here in Mäyäpur. Opening ceremony After years of planning. Amongst the guests were His Holiness Jayapatäka Swami and His Holiness Jayädvaita Swami who both formally cut the opening ribbon together. He added. We hope that they will send their students from the temples and let them be trained. Madhya-lélä. curriculum writing and construction. “In the Caitanya-caritämåta. Çréla Prabhupäda establishes the standard of deity worship we should follow. So this is quite a responsibility to attain this standard and we hope the leaders of our society will also feel this responsibility.” Paìkajäìghri prabhu added. “Devotees should be pure hearted and enthusiastic but also know what they are doing. Jananiväsa turned to Nåsiàha Kavaca and inquired. “Prabhupäda wanted a unified standard of deity worship in ISKCON and he wanted devotees to come to Mäyäpur to be trained.’ This is an instruction that Jananiväsa däsa has meditated on and implemented for the last 35 years. From that point onwards Nåsiàha Kavaca däsa began planning the school. Creating a brahminical vision and a spiritual future Following the success of a course ran annually during the Mäyäpur Festival on deity worship.” 28 Arcana The ISKCON Deity Worship Journal . However he still felt that there was room to improve and expand his service. the Mäyäpur Academy was formally opened on the 7th December 2007. It is actually a very high standard where he suggests the deity should be worshiped with 64 upacäras. probably there is not another school anywhere in the world that teaches all aspects of deity worship on this scale.” when he inspected the facility and heard of the course breakdown. Jayapatäka Swami praised the Mäyäpur Academy saying “This is like a dream come true.” During the opening ceremony Jananiväsa däsa said. ‘so when are we opening a school?’ Thus the idea of creating a school in Mäyäpur that provided extensive brahminical training was conceived.Train up “Train up P¸ j‰ rÈs!P¸ Yo training Mäyäpur Academy: Creating a brahminical vision and a spiritual future By D‰ modara PaÎÚ ita d‰ sa Fulfilling a spiritual instruction In 1972 Çréla Prabhupäda instructed Jananiväsa däsa. This is a nice facility and opportunity to train püjärés as Çréla Prabhupäda wanted and thus the whole world can be benefited.

” ¸ j‰r Ès! The teachers Heading the teaching staff are Jananiväsa däsa and Paìkajäìghri däsa. was established with the help of many patrons and sponsors. a lab for arcana and practice room for learning how to dress the deity expertly. Çauri däsa and Saìkarñaëa däsa during the opening ceremony 4) Jayapatäka Swami and Jayädvaita Swami inspect the new Mäyäpur Academy facility 2010 Issue No.’ Nåsiàha Kavaca däsa the facilitator for the ‘Temple Worship’ unit says. “There is a lecture room.” The Mäyäpur Academy.ou hear me?” The facility The Mäyäpur Academy campus is located on the second floor of the Caitanya Bhavan a few minutes walk from the Rädhä Mädhava Temple in Mäyäpur. “His Holiness Jayapataka Swami was very generous in helping with the construction of our classroom” says Nåsiàha Kavaca däsa. Our aim is that students and teachers work towards clear learning objectives using a variety of teaching methods. Their support is now reaping great benefits. 4 29 . “We have a dedicated teaching staff who are not only experts in their particular fields but embody the qualities and values we hope the students will imbibe. Then there is the new library which already has an amazing collection of books in many languages and is expanding. “I also want to thank Bhakticäru Mahäräja and Rädhänatha Mahäräja who have been very supportive patrons. They offer spiritual leadership to all students and teach the unit on ‘Festivals. The carefully written curriculum covers a wide range of topics. “We have a kitchen lab with 12 gas cooking stations in one room for our cooking classes” says Nåsiàha Kavaca däsa. Overall the support has been fabulous and we sincerely thank all those sponsors and patrons who have helped. The brand new rooms have been tailor made for teaching.” Top to botton: 1) Jayapatäka Swami and Jayädvaita Swami ‘cutting the ribbon’ at the opening of the Mäyäpur Academy 2) Offering coconut lamps at the opening ceremony 3) Jananiväsa däsa talks with Hari Çauri däsa. which is a co-operative effort between the Mäyäpur Deity Department and ISKCON Deity Worship Ministry.

“The curriculum has been designed to accommodate students who wish to return for more in-depth study of topics and teacher training options. skills and values that are needed to worship the deity of Kåñëa nicely and function as a brähmaëa within Vaiñëava communities. such as Bengali. As Çréla Prabhupäda said. “To train up püjärés.” says Nåsiàha Kavaca däsa. Courses will also run throughout the year in different languages such as Bengali and Russian. Worshiping Tulasé.” explains Nåsiàha Kavaca däsa. Cooking for the Deity. The Academy intends on expanding current units and adding new subjects in future years. The curriculum units The Mäyäpur Academy curriculum has been carefully designed to cover all aspects of deity worship and brahminical culture. “I have come to train a class of brahmins.” The future 30 Arcana The ISKCON Deity Worship Journal .training Who is the school for The school is designed to provide detailed training for initiated devotees who wish to advance brahminical skills and püjäré training. The place is the beautiful Mäyäpur Candradaya Mandira and the results are already proven.” says Jananiväsa däsa. Brahminical Culture and Ethics. Simply send devotees for 3 short months and they will return surcharged.” “We hope that temples from all over the world will send devotees for this training opportunity. We will also be running short courses during the Gaura Pürëimä Festival and courses in other languages. “We need the support of temples all over the world. during the year. Dress Making and Temple Worship. The training is systematic.” The 3 month Diploma in Arcana aims to equip devotees with the knowledge. The school is open to men and women who feel that they would like to pursue a life as a püjäré or extend their brahminical knowledge. Dressing the Deity. Saàskäras. The first year subjects include. academic and devotional. There is a high ‘values’ content in all subjects. “We have already begun expanding the current units and adding more courses in all areas of brahminical pursuits. “so students can return to expand their knowledge in all the brahminical arts. Vaiñëava Festivals.” Devotees who have attended the Mäyäpur Academy are especially thankful to Jananiväsa däsa who carries the vision to fulfil the instructions he received from Çréla Prabhupäda over 35 years ago. which imbibes in students a need to develop devotional understanding and qualities whilst Above: Kurma Caitanya däsa demonstrates turban making as Jananiväsa däsa looks on cultivating knowledge and skills. The course runs from November to February annually.

Then I heard about this course the day it was due to start and I told my mother that I had to do it. India): Caitanya Cintämaëi devé däsé “My mother told me of the course some time ago and I really wanted to do it. I have even learnt how to cook and my mother really loves that. India): “I have always wanted to be a püjäré. 4 31 .” Above: Caitanya Cintämaëi cooking Above: Räsaräëé Priya looks on as beads are sewn on to a deity dress 2010 Issue No.Student profiles Rämacandra Kaviräja däsa (Alachua. Jananiväsa and Paìkajäìghri prabhu’s were extremely merciful in encouraging me to take the course. Florida USA): ‘I came to Mäyäpur to become a temple püjäré but I did know that there was a course that actually taught that. I am so glad that I did enrol.” Above: Rämacandra Kaviräja during cooking class Räsaräëé Priya däsé (Mäyäpur.’ (Mäyäpur. as the course has been wonderful. but I did know how that was possible. I have really enjoyed the course and I have begun to practically apply skills I have learnt at home. I was excited to hear of the Mäyäpur Academy and enrolled immediately.

” Rucira Rudanti däsé (Ghana.net Website: www. every moment is a lot of fun..training Anurädhä Keçavé devé däsé (Atlanta. from staying late to finishing sewing to hearing the wonderful realizations of Paìkajäìghri and Jananiväsa prabhus’.Mayapuracademy. It is also wonderful as I am now fulfilling the order of my spiritual master to learn püjä. I am fortunate to be here learning how to serve Kåñëa under the guidance of all the wonderful Mäyäpur väsés. West Africa): “I particularly enjoyed the deity worship course. It has given me the opportunity to learn and upgrade my skills and knowledge of the deity worship process. I am hoping this will help with my püjä standard back at our temple back in Accra. In this course you not only learn so many wonderful things but also get so much opportunity to do sevä in Mäyäpur dhäma.” Above: Rucira Rudanti practices making a turban Above: Kavi-karëapüra learns the art of making turbans To find out more about the Mäyäpur Academy.org 32 Arcana The ISKCON Deity Worship Journal . Allowing devotees to learn from the most advanced and experienced püjärés in ISKCON. Nigeria): “Wonderful! How wonderful the Mäyäpur Academy is cannot be expressed in words.. Email: Mayapuracademy@pamho.” Above: Anurädhä Keçavé participating in the ‘Cooking for the Deity’ course Kavi-karëapüra däsa (Lagos. You just have to come and experience it for yourself. USA): “Every tiny bit.

WELCOME The ISKCON Deity Worship Journal Arcana 2010 Issue No. 4 33 .

As I sat absorbed in the pastime.all the tiny details that Kürma Caitanya prabhu talked about in class that morning were jumping out at me. The way Mädhava’s sash emphasizes the charming curve of his hip. the cool evening air . Is there any school. No… go away from here… You and that Kåñëa are always up to no good!” With a glow in his eyes. I walk into the temple room. offer obeisances. I start noting down the principles and elements of art that I can see in their beautiful dressing.testemonial Inconceivable experiences: A testimonial of Mäyäpur Academy in•con•ceiv•able: not conceivable: as a: impossible to comprehend b: unbelievable A s the evening sets in Mayapur. take darçana of Their sweet personalities and sit down next to a pillar where I can gaze at them to my heart’s content.every object and every moment in Mayapur has that tinge of mercy and sweetness that is almost tangible. Jananiväsa prabhu narrated the pastime of Gopäñöamé to all of us sitting mesmerized. any college that can assign a better homework than gazing at Rädhä-Mädhava and trying to classify their indescribable beauty? “But. but… I am just trying to search for my calf! Mother Jaöilä!!” said Subala. but. I take in the sights and sounds of the holy dhäma. the way Rädhäräëé’s exquisite gopé dots emphasizes her lotus eyes. learning to 34 34 Arcana Arcana The The ISKCON ISKCON Deity Deity Worship Worship Journal Journal . Cooking at the gurukula. “No. the extra zing in his voice…we all delighted in getting a glimpse of the spiritual world through him. the hustle of various brahmacärés doing their service. The buzz of pilgrims. the way Mädhava’s swinging garland combined with their glowing transcendence makes it appear like they have been caught in the middle of their dancing and will resume any minute . the sweetness of the holy name wafting from the temple room. I wondered… is there anyone more fortunate than us right then listening to Kåñëa’s sweet pastimes from one of his most dear servants? I do not know if the above two instances adeptly capture my experience. His animated demeanor. They are among a thousand memories that I have of Mäyäpur and the Academy. Taking out my notebook and pencil.

The verses.e. all the pastimes we heard from Paìkajäìghri prabhu and Jananiväsa prabhu and the list can go on! The organizers of Mayapur Academy probably do not realize how invaluable and priceless the service they are rendering is.54] A moment’s association? We had quite a blissful three months of association. mantras and procedures were more of a side small thing that we learnt. a brähmaëa that I learnt or rather experienced. ës‰dh u-saÏg aíósa rva-Á‰str e kaya lava-m‰tr a s‰dh u-saÏg e sarva-siddhi haya “The verdict of all revealed scriptures is that by even a moment’s association with a pure devotee. it was not a course.” [Caitanya-carit‰mÂta. decorating a makeshift bed for Çré Çré Païca-tattva. one can attain all success. values and actions of a püjäré i. we saw how Kåñëa is a person – from the dos and don’ts of treating Kåñëa’s paraphernalia (expansion of Balarämajé) to waking up the Lord and performing an ärati. experience. and learning personally from some of his very own dear servants the best way to serve Kåñëa? ës‰dh u-saÏg aí.make tulasé garlands for Jagannätha at the Jagannätha Mandira. But that which I am going to cherish for eternity is the attitude. In every aspect of the topics that we covered. By such valuable association we got a sense of how personal deity worship is. 4 35 35 . Madh ya-lÈl‰. 22. associating with the sweetest devotees of Mahäprabhu 24/7. and association I got? Inconceivable. Can you beat living in the dhäma aka the spiritual world. The mercy. To me. o 2010 Issue No. 4 2010 Issue No.

” Prabhupäda said. Later in his room. He began to laugh and said that Kåñëa has come to Paris in order to get some gopés. As the installation progressed Çréla Prabhupäda bathed the deities. Çréla Prabhupäda offered the ärati. The installation began with Çréla Prabhupäda looking on from his vyäsäsana. And Kåñëa has come here to find out this most beautiful of all the gopés. Çréla Prabhupäda sat back in his chair and said that the deities will be known as Rädhä-Pariséçvara. After the deities were installed. “Rädhäräëé is so beautiful. because the faces of the women in Paris are considered the most beautiful. 1973. “Just like a Paris girl. He said that in India people look to England for education and to Paris for sense gratification. Above: Çréla Prabhupäda in Paris with devotees Right: Çréla Prabhupäda worshiping Çré Çré Rädhä-Pariséçvara Facing page: The new temple 36 36 Arcana The The ISKCON ISKCON Deity Deity Worship Worship Journal Journal . some French girls. taking the substances in his own hands and smearing them over the lotus like face of Çrématé Rädhäräëé. giving directions. So He is Pariséçvara.News « rÈ «rÈ R‰dh ‰-P arisÈÁv ara were installed in Paris PARIS new TEMPLE on August 9.” Since then Rädhä-Pariséçvara have had a variety of homes in Paris.

worked hard for many days preparing the deity kitchen. and Pitavasa prabhu.On August 1st. to make them ready for the arrival of Rädhä Pariséçvara. An auspicious beginning. cleansing the streets of Paris. Hådaya Caitanya däsa thanked the members of the Renouveau du Yatra Francais. which is owned by ISKCON. Çré Çré Rädhä Pariséçvara. Gaura-Nitäi and Jagannätha. Baladeva and Subhadrä Maharani were moved from Noisyle-Grand to their new home in Sarcelles. headed by temple president Nitäi Gaurasundara prabhu. Baladeva and Subhadrä were ready to leave the house at 6. When Çréla Prabhupäda. The deities were situated on the altar and dressed in time for the lunch offering. 4 4 2010 37 37 . The devotees. o «rÈ «rÈ R‰dh‰ arisÈÁv P ara ki jaya! 2010 Issue Issue No. especially Çivaräma Swami. In a second trip Rädhä Pariséçvara were brought to Their new home. 2009. Çré Çré Jagannätha. Çré Çré Gaura Nitäi. for making the relocation possible. Early in the morning on the day of the relocation heavy rain fell. In his report on the relocation. altar and the rooms where the deities’ dresses and jewellery are stored.00 am only a few drops of light rain were falling. No.

a beautiful deity will be discovered there in the future amidst a lovely forest. and half Çiva. the deity was stolen from the temple on the 5th of June 1997. and then coming back to them. In Närada Puräëa it is stated. walking away. or Hari (black side). it is said by Lord Nétyänanda “In Hari-Hara Kñetra. Usually foxes never show themselves at daytime. He was a Vaiñëava king and he installed this particular deity of half Viñëu. Mahäräja Kåñëacandra established the temple Çré Hari-Hara in 1776. “Then Kåñëa split Himself into two. but I never saw the inscription. The next day.” Also in the Navadvépa-dhäma-mähätmya.” Please tell us some of the history of the Hari-Hara deity. I heard some thieves stole the deity? Yes. He appears as half Kåñëa. a fox came to some children who were playing near the temple.Harideities Many devotees are mystified by the amazing form of Hari-Hara. they decided to follow the fox and were led to a jute field. and there the Lord was! Half Kåñëa . Yet this fox kept coming to the children. Who is Hari-Hara? Lord Kåñëa manifested Himself in the form of Hari-Hara to show how dear Lord Çiva is to Him. In the following interview with Paìkajäìghri prabhu. or Hara (white side). Finally. half Çiva in order to resolve a conflict between the çäktas and the Vaiñëavas. The left half was Mahädeva and the right half was the Lord of the cowherd lasses. the truth about Hari-Hara is revealed. The same day the local people reported to the police. I read in one history book that this fact is inscribed at the bottom of the deity.

D. During the investigations. which usually holds His cakra. The room was dirty and Hari-Hara was covered with dust. We were told that an old lady is coming every morning to offer simple püjä. Well. but not in that condition. and in the middle of nowhere. once in 1997 and once in 1998. When I went in 1997. without security. tag tied around His upraised forefinger. the local people informed the police who took Him to the police station because now He is a stolen property.-Hara Form of the Lord And how did Çré Hari-Hara end up in prison? Upon discovering the deity. The policemen said. Did you have darçana of Çré Hari-Hara at the police station? Yes. although He is quite small). the deity was sitting in a wooden chair behind the door at the police station’s godown—along with other stolen property and piles of files. we were happy to see Him. they discovered that the deity is made of a very valuable stone (the kind used for testing gold) and it is extremely heavy (it is hard to lift that deity. Half Çiva . He had an I. Yet the policemen were not giving Him back. They would release Him only upon getting permission from the sub-divisional judicial magistrate. “You cannot take this deity back to the temple because the temple is run-down.” For the next few days the villagers kept coming along to do kértana around the police station proclaiming that they wanted the deity back.

the family lawyer was insisting that only he could handle the case. It is managed by a local committee headed by Mr. During the ärati. the devotees split in two groups: half of us stood on Lord Çiva’s side. performed ärati with incense and flowers. Subhaga Mahäräja and other devotees to see Him again at the police station. They did not like it that He was in the police station. And 40 40 Arcana The The ISKCON Deity Worship Journal Arcana ISKCON Deity Worship Journal . But how is it that the deity stayed in the police for three and a half years? The problem was that this temple is the property of the descendants of King Kåñëacandra. Then we distributed prasädam to the policemen and also to the prisoners who were demanding. We offered some sweets. Yes. Although he is the superintendent. They told us that we ISKCON devotees should do something to take Hari-Hara back.deities In 1998. he has to obey the law. but for some reason. We were chanting. reciting nice prayers for Lord Çiva. next to the cells where they keep local criminals. The policemen allowed us to worship the deity. This time Lord Hari-Hara was sitting on a chair in the District Commissioner’s office. sticking their hands out through the bars. Bipin Bishwash. and the other half stood on Lord Viñëu’s side singing the Puruña-sükta. Indeed. somehow the policemen did not mind our püjä and chanting. we went together with Mahänidhi Mahäräja. Seems that the policemen were quite favorable towards the ISKCON devotees. he would never show up for the hearings at the court. at the same time—it was quite moving. In such cases one should go through the lawyer appointed by the family dynasty of Mahäräja Kåñëacandra.

We side of the Alakanandä river is Mahä Prayäga. you can ask on parikramä—to Nåsiàhapallé and Hari-Hara the local villagers for the püjäré. there are no arranged to take a group of devotees from London regular times. On one and everyone had the chance to bathe the Lord. Mr. So we took some big pots of Ganges water with us and Bipin Bishwas kindly arranged to let us It is said in Navadvépa-dhäma-mähätmya that bathe the deity. The Lord arranged it in such a way. 4 41 . We were asking Mr. Everyone took it as a rare bestowal Hari-Hara Kñetra is non-different from Gayä. Not many people About a week later. It was a big fes. the temple has security gates. that very same day we had already You can have darçana during the day. “No. this story has a happy ending? Would you tell us more about Hari-Hara Kñetra? Yes. I heard that you wanted to take the deity and worship Him at ISKCON Mäyäpur. which were sponsored by The Bhaktivedanta Charity Trust. Bishwas How to reach the temple there. o from London donated money for a carved wooden Mandira in M‰y‰pu P 2010 Issue No. we went back and we were al. everyone came the temple. of food to departed ancestors). You can go there and offer piëòa (a special offering of mercy and a highlight of the parikramä. It is also called Mahä Prayäga. By providence. and in the meantime we could make another replica from clay for Him. siàhäsana and also for some weapons (cakra.” Fortunately. more potent than the well-known Väräëasé. “Hari-Hara is back!” and he asked good for darçana? us if we could perform the abhiñeka for the propitiaHari-Hara Kñetra is situated in Godrumadvépa. Around the 25th of January 2001. I suggested that we bring the deity to ISKCON Mäyäpur to worship Him. Kñetra. Bishwas. The devotees r Dh‰ma. but my authorities said.). We were quite concerned to see the Lord imprisoned and were thinking of different solutions. If the temple is closed. From Mäyäpur you should go through Ämghäta. Bishwas said he would try to change the lawyer and complete the case. there is also a large footlowed to perform the mahä-abhiñeka. HariHara Kñetra is His place and He should be back in a month or so.know this.etc. “Why is the lawyer not coming?” Probably he want. Is there aÏk aj‰Ïg hri prabhu is a disciple of «rÈla anything else to be done? Prabhup‰daand for the last 25 years has been to «rÈ «rÈ R‰dh‰-M‰dha va and Now there has to be made new deities of Lakñmé serving as p¸ j‰rÈ «rÈ «rÈ Prahl‰da NÂsi‡hadeva at «rÈ Candrodaya and Pärvaté who stand on each side. repainted and taken care of. tion of the deity. Mr. ed money but was ashamed to ask for it. Amazing! Now Çré Hari-Hara is back. We asked the local people to arrange nice security gates around the temple.this dragged for years. As in Gayä.000 people. and what time is called us and said. which is even distributed prasädam to about 3. While that was being constructed. and on the other is Mahä Väräëasé.print of Lord Gadädhara (Viñëu) on stone inside tival for welcoming Hari-Hara back.

a disciple of His Holiness Bhakti. together with his dedicated wife. Çrématé Maïjulälé däsé. It was trying cessantly act and meditate with the one aim: to to overtake four cars on the curve. Goloka prabhu would in. On March 24.memories n March 24. Goloka prabhu was listening to a lecture by Çréla Prabhupäda whilst he was driving. 2004. «rÈm‰n Goloka prabhu. without fail or complaint. friendly. he often worked 14 hours or more if necessary. Goloka prabhu died about 10 km away from Goloka-dhäma where with utmost care and devotion he personally worshipped 18 çälagräma-çiläs on the altar. Goloka was driving around a slight left to the credit of Goloka and Manjulali’s selfless hand bend. Madana-mohana in an exemplary way for many Goloka prabhu would each day rise at 2 am. the head püjäré of the German Rädhä-Madanamohana temple. served Çré Çré Rädhä. Suddenly another car appeared before and dedicated service. left his body after a car accident. bhüñaëa Mahäräja. Goloka prabhu O The passing of His Grace Left: Goloka prabhu with Kurma prabhu Right: Çré Çré Rädhä-Madana-mohana. Goloka prabhu was an example of steadiness and punctuality. expressing his eagerness to serve and to do whatever would Goloka prabhu. apoÇré Çré Rädhä-Madana-mohana are the principal litical. He was always there for the devotees. Goloka prabhu please Çré Çré Rädhä-Madana-mohana. Goloka prabhu and Austria. 2004 while on his way back to the This supreme attraction of Their Lordships is temple. many other devotees from that were living with him. He would always be friendly and balanced. Switzerland Madana-mohana’s mahä-prasäda. Germany 42 Arcana Arcana The ISKCON Deity Worship Journal . His standard service schedule covered 10 hours daily. chant years. his rounds and then start his long service day. It is said in the scriptures that a place where 12 çälagräma-çiläs are worshipped daily is purified to a radius of 50 kilometers.him on the wrong side of the road.In spite of severe pain and stiffness in his legs. Indeed. had no chance of avoiding the collision. and a loving distributor of Çré Çré RädhäRädhä Krishna deities for Germany. neighboring countries regularly visit Them. He would daily offer Them abhiñeka and a fire yajïa.be needed to satisfy Their Lordships. Attracted by Their incomparable was an example and inspiration for all devotees beauty and sweetness. He proceeded to a new life in the auspicious service at the lotus feet of Çré Çré Rädhä and Kåñëa.

o 2010 Issue No. We applied tilaka on all places with the required mantras.Gaura-çiromaëi däsa. Nétyänanda-priya däsé. morsels of mahä-prasäda and a Tulasé leaf in his mouth. Then we dressed him in a new silk dhoti and cädar that he had just received from a friend coming from Mäyäpur. flowers offered to Çré Çré Rädhä-Madana-mohana. and also for forgiveness of our offenses against him. a dedicated Vaiñëavi. and we put some holy water. “We bathed the body with waters from all holy rivers. the Sudarçana yantra. Then we bowed down chanting väïchä-kalpa prayers and finally we put him into the coffin that would take him to the crematorium. installing a small copper yantra of Çré Sudarçana cakra. and disciple of Çacénandana Mahäräja. We performed a Vaiñëava homa. and other items. described the funeral preparations. 4 43 . and recited the Garuòa Puräëa. His mother. a good friend of Goloka däsa. and Goloka’s wife Maïjulälé däsé fulfilled his wishes by taking his ashes to the Gaìgä in India and offering him the last rites there. praying for his safe journey back to Kåñëa. We decorated him with his bead bag.” It was the personal desire of Çrémän Goloka prabhu for his ashes to be poured into the holy Gaìgä. Then we circumambulated him seven times.

Normally it is quite expensive. A connection begins to happen. These holidays. But how do we give a present to someone who has everything? Kåñëa is ätmäräma. This is a very auspicious time for making leaps in our advancement. to pray to Him. reading and HH Bhakti TÈrtha Sw‰mÈ at the Summer Camp in Pula. 44 44 Arcana The ISKCON Deity Worship Journal . If you honor etiquette you will try to be present as much as possible during the birthday of a person you care about. but does He need us to sing for Him. We feed Kåñëa. we experience more Kåñëa. to give more attention to hearing. we begin to develop love. As we go on and on in devotional service. So today we want to give Kåñëa a present. Price is there. By doing these things with care. When we serve another. material existence. param éçvara. When we think of the greatest birthday. birthdays. We are the ones who need that. Croatia. Service is very powerful. It is just like the time some commodity is put on sale. ädi-puruña. on Janm‰ÒˆamÈ ugust (A 23). disappearance days. to look upon Him? Not really. We also hear how often we do not have the desire to hear about the Supreme Personality of Godhead. This is the nature of material consciousness. And so. His accessibility. Maybe you will bring a present. we think of Kåñëa’s birthday. and because Kåñëa’s reciprocation is based on our approaching Him. we dress Him. 2000. one of the things we find out is that the things that we do for Kåñëa are really for ourselves. attention and affection. His amazing opulence – kåñëas tu bhagavän svayam. much of our consciousness and existence go in that direction.Gifts for the Lord The following is an excerpt from a lecture given by We hear about Kåñëa’s generosity. He does not need anything. a natural attachment develops. but it is a little cheaper. and other types of anniversaries are very special times. but while on sale it is being made more accessible by a lower price. as we serve and try to do it more carefully. We are always excited when we hear about birthdays and especially about our own birthday because we think about the gifts people might bring to us.

Some of you sometimes lament that you did not meet Çréla Today and tomorrow are very Prabhupäda. attention should he has given you your fathers. He just as an important. a pure devotee who is always in our presence. Likewise. some of you have appeared at a similar time. and it is no acci. to be able to access a part of the spiritual world. Stay here. Then one day she came to New Våndävana. to benedict and to reclaim. ( rial body.” 2010 Issue No. after Prabhupäda left. and when Çréla Prabhupäda came he would sit on the vyäsäsana. left the Society sometime back. some of his close associates blooped or left. You are speak to her: “Yes. twelve years—she had no idea that Prabhupäda’s mürti was now in the temples.lecture ( reflecting. And. who comes after Prabhupäda. So when He comes. this day should be like a new aunties. form but to give mercy. You are blessed. great äcäryas such as Çréla Prabhupäda. or a more important. and in the material world. But most importantly. And we are all blessed. He does not come to perform. blessed. given us Kåñëa and His divine consort. It is the appear. we can say the fourth is the mürti of Çréla Prabhupäda. Most of you did not have a chance to meet Çréla She looked at the mürti and distinctly heard him Prabhupäda. Malaté däsé. Tulasé devé. And so.mendous calling of responsibility. Three important things have been made available for us: the nitya-siddhas. things happen with Him and dent that our Çréla Prabhupäda some things happen after to bring closure to that particular pastime. he has given you this international society.. 4 45 . responsibility to carry out your particular mission as one is Kåñëa’s special agent. She had heard there was a clinic there and was coming mainly for free medical care. He is coming for the love of His devotees. You are blessed. he is your grandfather. When Kåñëa comes. You have read his books. he has chapter in them. We all have a wonderful opHe is engaged in the most festive activities in Vraportunity while in the mateja. Çréla Bhaktivinoda etc. After Prabhupäda had left. He never comes alone. now you have come. saw the mürti. Be with me. things ance of Kåñëa. Çréla Bhaktisiddhänta. We all have a treThe devotee of the Lord does not come to per. and the arcä-vigraha. Come back. When Kåñëa appears. So she came into the temple. But some of you may be more a part special times. One of our Godsisters. only a picture. your uncles.happen before Him. when she walked into the temple—and she had been gone for ten. When she was around there was no mürti.of Çréla Prabhupäda’s mission than some of us who did meet him. and literally became transformed. your be given to our lives.

( Many of you have altars in your homes and you have deities. If we remind ourselves ity he would pray. den! Let it remind us that Kåñëa has appeared in abuse (these are my own words) or minimization our own home. as he came to greet the de. “No. to make a prayer. when things are a bit cheaper. When Prabhupäda would must be of such a nature that they are honorable come to the temples. The mentality of the cook affects the general environment. So what better time. Everything is centered around the Lord. The greater the person is. We know that there are some areas in which we are slacking.in our home. even more than most services. get robbed or attacked. different things.lecture This is not just a statue any more than the deity is a statue! This is a very powerful manifestation of Kåñëa’s mercy that is always available for us. no. Don’t make the deity a statue. to make an offering to our Lord? And it will be heard! However. Rädhä-Kuïjabihäré. don’t make the deity a doll. When we have people who are not cooking in the mood of doing it for the deity and devotees. We should remind ourselves this is the Lord who has come in the arcä-vigraha form so that we can learn personalism and reciprocity – to understand that as we give. Sometimes our temples catch on fire. insensibility and impersonalism that we certain kind of conversation. The deity is so important. And now that Kåñëa has appeared of the deity. and these are the cooking and the püjäré departments. no. there will naturally be strong sädhu-saìga. is the consciousness of Våndävana. The best thing we can offer is a vow. don’t make the deity a burHe also warned us that by concoction. by improper service to the deity we lose our temples.and offerable to Kåñëa. Many times when these things happen.” it would be considered improper etiquette. because this directly be able to offer to Kåñëa. I think I want it back. If you offer someone something and later you say. to mate in a certain way – we to be amongst us so we could be able to focus more will want to engage in certain things that we can and centre our lives around the Lord. We know our weaknesses and therefore the best thing we can offer to Kåñëa is ourselves. Two services act as amplifiers in the devotee com- Çréla Prabhupäda particularly warned us that we cannot be disturbed by outside attacks. We can understand there is a personal activity and exchange that we could be able to participate in. but by inside confusion we can stagnate and hurt the movement. When there is strong devotion and deity consciousness in a healthy sense. the more you must be careful about what you offer. 46 Arcana The ISKCON Deity Worship Journal . more quarrels and in-house fighting. ( Think of what we can offer as a gift to Kåñëa. we will want a offenses. there will be general stagnation. begging Him to forgive all the that now Kåñëa is in our home. which vary for each person. we can receive. etc. When we treat the deity like a burden—when we are just struggling to do the offering. the dressing and nobody wants to do the service—the temple will experience gradual deterioration. we must be careful not to offer Kåñëa something and then try to take it back. munity. strong remembrance of what we are trying to become and we will move faster and faster towards those goals. we will want to eat were presenting. Kåñëa is playing on His lovely flute right there on the altar. we can bring great disaster and prob. the things that go on in our house lems to the Society. we will particularly see that people who were touching the deity or doing the deity service were not following the principles. Prabhupäda had invited the deity in a certain way. Sometimes. We all have some improper habits. misuse. Sometimes we are not able to pay the mortgages. if we study it closely.

And if they are not happening we have to look closer to see where we are cheating. We should never get too comfortable. you honor guru because he honors his guru.So we make these leaps ahead in our spiritual life by applying a little pressure. in all things. the same Kåñëa in Våndävana. “So. I used to write a diary to Prabhupäda every day and make some prayers as a way to have to come before my guru to give a report. So on this wonderful day let us think in that sense about a gift. Think about the gift we can offer to the Lord. we need deeper prayers. Many years ago I was constantly trying to become more serious. As we go on and on in our devotion. On some projects (I had in other places) I would personally do the maÏg ala-‰r ati offering every morning. a deeper following of the principles to keep moving ahead. etc. what Kåñëa wants to give us. One time I was thinking more and more how I could do this and then I had a dream. ( Please. and seeing some growth and some internal feeling based on trying to focus more on the deity. Kåñëa conscious is being more conscious of Kåñëa.” And so I started worshiping the deity. to be more mindful in each moment. and then the things we read about begin to happen in our lives. and we should keep reminding ourselves that Kåñëa. It is not about hero worship. especially in relation to his guru and Kåñëa. 4 47 . It’s about the idea that guru is a servant and therefore he is to enthuse you in your service. As we look closer and closer at our lives we will become more like the residents in the book. o 2010 Issue No. at what I didn’t do. Prabhupäda told me. and in this way look closer at what I did. because guru is honoring the deity. we must be constantly advancing in order to avoid mäyä grabbing us. we are no longer protecting ourselves from mäyä. has appeared before us. Let us think about a gift we can share with the Lord. The more we are more mindful. grabbing and pulling us. because when we are feeling too comfortable. we should not think these things happen only in history. Therefore. Mäyä is running. the more we become Kåñëa conscious. I wanted the devotees to see guru is the servant of deity. I would write something to the Lord to be more conscious of what I said. There should always be a pushing. at all times. get a certain kind of deity of Rädhä and Kåñëa and worship Them. where we are slowing down.

Temple profile In 1973 the estate.Bhaktivedanta Manor S ituated in the parish of Aldenham in Hertfordshire. which at that time included 17 acres of land. the estate of Bhaktivedänta Manor is ISKCON’s largest property in the UK. The Manor is surrounded by 70 acres of landscaped grounds. and an artificial lake that attracts many waterfowl. Bartholomew’s Above: Çri Çri Rädhä-Gokulananda Below: Bhaktivedänta Manor Far right: George Harrison with Çréla Prabhupäda 48 Arcana The ISKCON Deity Worship Journal . and one of the most frequently visited Rädhä Kåñëa temples in Europe. flower gardens. consisting of lawns. England. was owned by St. a children’s playground.

ISKCON was growing very rapidly around Çréla Prabhupäda said of George. Bhaktivedänta Swami Prabhupäda. to locate a large property not too far from London. “Because he has the world. By 1972. o made life a struggle for the three American cou- 2010 Issue No. A. In an incredible chain of events. It was sold to George Harrison of the Beatles. splendour of devotional service to the Supreme Lord. Harrison had a close relationship with Çréla Prabhupäda and met with him on a number of occasions. 4 49 . near the British Museum. no doubt guided by Kåñëa. ples.” When Bhaktivedänta Manor was donated. but finally they settled on the building arrived in 1969. Several properties were inThe first members of ISKCON to enter Britain vestigated. recorded a single of the Mahä mantra which got them onto a famous English television show. Funds from sales of the record enabled the devotees to rent a building in Bury Place. Place was much too small. George Harrison asked Kåñëa will surely provide shelter for him. Realising the London temple at Bury given shelter to Kåñëa by providing this temple.C. As the devotee comor would be “showplace for Kåñëa Consciousness” munity grew larger it became obvious that a new and “A place where people could get a taste of the building was required. also of music group the Beatles.and convert it into a temple. Harrison is quoted as saying he envisaged the Man. along with John Lennon and Paul McCartney. “Piggots Manor” was renamed “Bhaktivedänta Manor” after the Society’s founder. Harrison bought the property not for his private use but as a gift to the International Society for Kåñëa Consciousness (ISKCON). ‘Top of the Pops’.” Dhanaïjaya däsa. Amazingly they soon gained the attention of one of the Beatles. Not having any financial support we know today as Bhaktivedänta Manor. who had encountered the Hare Kåñëa devotees in America. Harrison and the devotees.Nursing College who placed the property on the market. George Harrison.

Recipe Manor Milk-sweets Milk 50 Arcana The ISKCON Deity Worship Journal .

Transfer smooth paneer into a bowl. At this stage. Now shape the sandeça using wooden molds. Since then she has developed her own unique technique of making the sweets that have become renowned throughout our worldwide society. To this. Remove cooked sandeça from the flame and place into a bowl. Kuläìganä devé däsé joined ISKCON in 1972 at Bury Place. orange peel. saffron. This is largely due to the devotion and skill of Mother Kuläìganä. London. Lack of creaminess. in the absence of raw cow’s milk fresh cream may be added to pasteurized milk to give a similar result. Return 3 measuring cups of smooth curd back to the food processor. Mother Kuläìganä (as she is affectionately known) also spent three years. Real vanilla. where she learned the art of making milk sweets. These permitted colors may be used for decoration purpose only. Having said that. Sandeça is made fresh everyday at the Manor. One of the reasons for this is burfi especially depends a lot on the quality of the milk. lemon peel etc. Apparently Rädhänatha Mahäräja developed the particular milk sweet style she uses. poor texture and even the quality of the taste is minimized. add 1 cup of sugar and blend until completely smooth. carob powder. West Virginia. o 51 2010 Issue No. If you would like to make Royal Sandeça which Çréla Prabhupäda liked very much – then at this stage add ¼ cup of khoya to 3 cups of curd.e. sweets may also be painted using permitted colors (free of all animal products). Milk directly from the cow has many wonderful qualities however milk bought from shops is quite processed and the result is that the sweets made from such milk are not as good. Flavorings may be added at this stage to the final sandeça – only use natural flavoring i. Place the curd pieces into a food processor and blend until smooth. The curd shouldn’t be too dry – it needs to be slightly moist. She served Çré Çré Rädhä-Londonéçvara at Their temple in Soho Street. Currently she serves Çré Çré Rädhä-Gokulänanda at Bhaktivedänta Manor.Corner Making Milk-sweets at the Manor Devotee Profile: Kuläìganä devé däsé Originally from Poland. At Bhaktivedänta Manor a food processor used for the next part of the process. The sweets at Bhaktivedänta Manor are made from fresh cows milk from the Manor’s goçälä. London for many years. in New Våndävana. place into a stainless steel pan and stir over a low flame until mixture rolls away from the sides of the pot. Take this mixture. 4 . from 1989 to 1991. Recipe Intro Bhaktivedänta Manor milk sweets are well known throughout ISCKON. To make good curd use lemon juice and yogurt.

so it is a part of the deity worship.12. Gopäla Bhaööa Gosvämé also wrote the Satkriyä-sära-dépikä. to further assist human society. This allows human beings the ability to regulate their activities. sleep.SAMS ( 52 he living entities’ appearance in this material world is fraught with struggle and difficulty. This Sat-kriyä-sära-dépikä contains the details of performing saàskäras. The ISKCON Deity Worship Journal When Lord Caitanya Mahäprabhu appeared He desired the welfare of all living beings. one who has undergone the various saàskäras will have an advantage in the execution of sädhana-bhakti. Çréla Prabhupäda has explained many times that without such discrimination the human being will simply eat. anyone who is born and anyone who desires to be civilized should execute these saàskäras. The living entity struggles in the different species of life gradually advancing to the human form. he instructed His immediate followers the six Gosvämés. These Vedic saàskäras are for the sanctification of the living being through the different stages of life. One may question the need to perform saàskäras at all.. According to scriptures.13. a temporary place that is full of misery. Only a fraction of these are considered by Vedic estimation to be civilized. to write literature that would help to elevate the consciousness of humanity at large. He gave this ultimate welfare in the form of the chanting of the holy names of Çré Kåñëa. Yet even with Arcana . This does not stop in the human being. Such regulation will lead to purification and progressive advancement toward a higher purpose in life. First of all. In Mäyäpur Candradaya Mandira these saàskäras are observed on Çré Janmäñöamé. This is why the material world is described in Bhagavad-gétä as ‘duùkhälayam açäçvatam’. To this goal. Thus there is a natural process of elevation of consciousness. They are discarded upon passing from the material body or from society. In addition. they are generally not performed upon the Lord or upon oneself. T . One difference between civilized and uncivilized society is the ability to understand the need for purification.and their need in society! this importance given. they are not eternal. They are important though. However in the Çré Kåñëa-janma-tithividhi.. Çréla Rüpa Goswämé includes the saàskäras up to the upanayana that can be performed for Kåñëa. as they sanctify and purify the body and mind for the primary activities of devotional service. mate and defend just like the lower species. but upon family members. To this end Çréla Prabhupäda has noted in the purport to the Çrémad-Bhägavatam 1. Secondly. Although there is no qualification for taking to devotional service other than faith.000 different types. Sanätana Gosvämé and Gopäla Bhaööa Gosvämé produced the Hari-bhakti-viläsa. In the human species there are 400. such saàskäras are considered secondary for two reasons.

This is a known factor of household life but performance of saàskäras offers a safer option than false or premature renunciation and the havoc such renunciation 2010 Issue No. In household life there are many activities that can sidetrack one’s single-minded devotion to the Lord. he has adjusted the saàskäras to worship Lord Viñëu. Thus the performance of such activities can and does tie in directly with the development of devotional service to Lord Kåñëa.” One purpose of these saàskäras is to assist in producing healthy. and mentally stable children who will achieve the shelter of the Supreme Personality of Godhead and execute devotional service to Him. they assist the husband and wife in avoiding falling prey to unwanted desires and thus execute their spiritual duties in married life more peacefully. Generally speaking these saàskäras are aimed at the establishment of a comfortable material life with resultant karmic benefits for material enjoyment. 4 Caturätma däsa The following is a list of the sa‡sk‰r as that can be observed in one’s life: Garbh‰dh‰na —conception Pu‡sa vana—inviting a son SÈmanton nayana—parting the wife’s hair SoÒyantÈ-h oma—safe delivery of child J‰ta -karma—birth ceremony NiÒk r‰maÎa —child’s first outing N‰ma -karaÎa —naming the child Anna-pr‰Áana —giving first grains KarÎa-vedha—piercing the ears C¸Úa-karaÎa —the hair cutting ceremony Vidy‰r ambha—entering school Upanayana—Gäyatré initiation Sam‰v artana—graduation Viv‰ha —marriage AntyeÒˆi —funeral rites 53 . For this reason acknowledgement and worship of the demigods is given. Therefore on the strength of the Padma Puräëa. Çréla Gopäla Bhaööa Gosvämé has compiled the Satkriyä-sära-dépikä with the Vaiñëavas in mind. and His associates instead of demigods and ancestors.SKARAS “There is a need for a good and intelligent class of brähmaëas who are expert in performing the purificatory processes prescribed in the system of varëäçrama-dharma. Unless such purificatory processes are performed. Additionally. intelligent. His expansions. He has understood that the majority of devotees will be in the household äçrama and will need to execute purificatory activities. However. there is no possibility of good population.

Çréla Prabhupäda has noted that rice and däl offered to the Lord do not remain the same rice and däl. Ultimately. This is a very important factor in eliminating varëa-saìkara or unwanted population. the idea is to choose a name that will allow the child and family members to hear the sounds of Kåñëa’s names and pastimes. or according to a particular form of the Lord that is dear to them. Therefore to establish at the time the first grains are offered to the child such a foundation will secure a life purified by prasädam. giving the child a name. Arcana The ISKCON Deity Worship Journal . Instead of just randomly picking a name that has very little meaning. the division of the day the child is born in. celebrated. Properly purifying the body. As we in ISKCON now witness the natural aging of so many of our senior members. placement ( 54 Vedic culture teaches that even the point of conception affects the child’s development. Thus. We can see how many of these different saàskäras are already observed by society but with no process of purification taking place and no offering of prayers or sacrifices for the Lord’s pleasure. surroundings. then the result is beneficial for all participants. The final saàskära performed in this life is called antyeñöi. Another example is näma-karaëa. the funeral rites. At the end of the performance of anna-präçana one may also perform karëa-vedha or piercing of the ears. a Vaiñëava will not eat food that has not been offered to Lord Kåñëa. Many Vaiñëavas will pick a name according to the family Deity or presiding Deity where the child is born. It is seen as acceptable in many different sections of society and a wide variety of persons now commonly have this done. Garbhädhäna is the first saàskära. It is called anna-präçana. This also has its roots in the Vedic saàskäras. dressing the body. but become the mercy of the Lord and elevate those who partake of them. becomes an action connected with the Supreme Lord and the process of purification. and purification are considered by the parents. As the child grows. Bhagavad-gétä teaches that all food should be offered as sacrifice unto Viñëu. one is entangled in sinful reaction when taking one’s daily food. Therefore the act of conception is a ceremony that is planned. Therefore it is natural to observe certain landmarks in the progressive growth and development of a child and the family surrounding the child. not just another bodily decoration. It is a very important saàskära as it assists the soul in its onward journey back to the spiritual realm. So many children take birth but Vedic culture teaches that the mentality of the parents even at the time of conception is crucial to the child’s development. having one’s ears pierced. there is natural development and need for solid foods. the Lord’s mercy. It is commonly understood that how a child is raised and what type of environment the child is surrounded with will affect his mental and psychological development. it is a very important saàskära. näma-karaëa is done according to specific influences connected to the child’s birth. The proper attitude. The name may also be chosen according to the nakñatra. The children produced from such garbhädhäna union are not only wanted but their future benefit is planned from their very beginning. The name may also be chosen according to the presiding deity of the month the child was born. As this will be the source of strength and substances to aid in the child’s growth. Indeed. this will have more impact on our life. It has become a very common thing nowadays for young and old men to have their ears pierced.Samskaras brings on society. and glorified. If we then add to these activities a Kåñëa conscious focus. The name may be picked according to the presiding deity of the constellation the child was born under. Otherwise.

Kåñëa Svarüpa däsa. it is therefore essential to have activities that can transform the basic functions of living in this world into a spiritual activity that will help us remember Kåñëa. Bhaktividyä Pürëa Swami. The way to properly perform this saàskära is currently one of the least understood of the saàskäras. and H.devotees for their efforts to make this information side of India.H. These are just a few of the listed saàskäras that can be observed. which is not focused on service to Kåñëa. Yet we have a great need to learn it as we all approach old age. back to Godhead in this life. I would like to acknowledge the work of the following devotees that have been used as reference material for this article: H. It is with unique circumstance of living a culture within a gratitude and appreciation that I thank these culture as we practice Kåñëa consciousness out. Bhänu Swami. o forces of western culture. Here in the West we have the these saàskäras are by no means the be all and end all of this process. Gaura Keçava däsa.G.H. they do allow otherwise common activities of our household life to become wonderful occasions for the glorification of Kåñëa and His devotees. As we live with the ever-present available to the devotees of ISKCON.of sacred articles on the body and performance of ceremonial functions are ways to assist our Godbrothers and Godsisters as they return back to the abode of the Supreme Lord Çré Kåñëa. H. 4 55 .G. While 2010 Issue No. Thus we progress back home. H.

Thus. novelist Theodore Roszak (in 56 Vaiñëavism. it is sublime in the most direct sense of the word. Indeed. this is both disturbing and sublime. a visible “statuelike” form that for most people is clearly “a graven image. steeped in the Judeo-Christian tradition. Vaiñëavism sees the deity as the “iconic incarnation” of the Lord. God becomes manifest not only in incarnations but in images. a deity form of Kåñëa found in Eastern India. Arcana The ISKCON Deity Worship Journal . and you will invariably see a deity of Kåñëa.” seeing Him as a “graven image” or an “idol. During the colonization of India. And yet those who see the deity generally find the beauty of His form. the elegance of His dress. viewing worshipers of “idols” as people who are fond of bowing down to mere “sticks and stones. which tell us not to worship such images. they referred to Lord Jagannätha. “descents”) He appears in the world of three dimensions. and the Vedic scriptures give much information about such appearances. Aware of this fact.philosophy OF IDOLS AND DEITIES: Coming to Grips with a Misunderstood Form of Worship By Satyaräja däsa and Våndä devé däsé alk into any Hare Kåñëa temple. Just what does deity worship mean? In what sense can this visible form be God? Why would rational people worship a material object as if it were divine? And where does this form of worship originate? These are the questions we will address in this article. the British. and the enthusiasm with which He is worshiped as fundamentally alluring. W In the form of multifarious avatäras (literally. and one that is unique to Vaiñëavism. Still another form of God’s immanence. God’s immanence is His incarnational feature.” against which there were clear taboos in the Bible. “idoladence) and is likewise present in the hearts of try” is an outsider’s term for the symbols and viall individuals (immanence). of stone.” The problem with such a negative view. views God as having both transcendental and immanent aspects. as “that Indian Moloch. Another aspect of sual images of a culture that is foreign to them. The Western world has thus always frowned upon deity worship. is the form of the deity (Sanskrit: mürti). This is simple logic and clearly delineated in the religious scriptures. No one would readily identify The Lord exists in His spiritual abode (transcen. however.himself as an idol worshiper. found deity worship peculiar and even abhorrent.” The deity is a form of God made of material elements. For most Westerners. is that those who are worshipers of “sticks and stones” clearly do not think of themselves as such. He is more than a mere statue. the religious tradition at the base of the Hare Kåñëa movement. then. or metal. It is disturbing because we know that God is not a material object. marble. Clearly.

” Scriptures such as the Bhägavatam give elaborate details on how such elements are transformed into divine substance. and minutiae connected to its worship. is mürti.The uses of the word mürti in the Upanishads and the Bhagavad-gétä suggest that the form is its essence.. can appear in His original spiritual form in any material element.]. or jewels. paint.” The deity is thus more than a likeness but is God Himself. the mind. 4 through any element. it is the deity itself taken “form. Just as the sun can act through the sunshine and thus distribute its heat and light.. however. These scriptures also explain the theology behind the deity. As Harvard scholar Diana Eck has written in Darshan: Seeing the Divine Image in India: “Just as the term icon conveys the sense of a “likeness. How is that possible? To answer this.27. incarnation.12): “The deity form of the Lord is said to appear in eight varieties—stone.” so do the Sanskrit words pratikriti and pratimä suggest the “likeness” of the image to the deity it represents. is not material. Because the elements are the Lord’s own energy and because there is no difference between the energy and the energetic. paint. metal. wood. The flame is the mürti of fire. silver. so Kåñëa. although separated from the Lord.” “an embodiment.. 57 . including stone. The Vedic literature itself maintains a sharp distinction between idol and deity. for those elements. how their original spiritual nature is brought out. as stated in Bhagavad-gétä.C.” .e... His Divine Grace A. wood. or form made of material elements.” “a form. the mürti is more than a likeness. earth. i. sand.his book Where the Wasteland Ends) identifies the only proper location of idolatry: in the eye of the beholder. manifestation. by His inconceivable power. explains Kåñëa’s all-pervading nature in relation to deity worship: “…the Lord in His arcä-mürti. figure. are also a part of the Lord’s energy. [etc. Bhaktivedänta Swami Prabhupäda. body. the Lord can appear 2010 Issue No. ISKCON’s founder-äcärya. which is defined in Sanskrit as “anything which has definite shape and limits. The common word for such images. and jewels…” The list of material elements Prabhupäda furnishes here is taken from the Çrémad-Bhägavatam (11. gold.” Thus.

food—all of this is pleasing not only to the 58 devotee’s senses.The Sanskrit texts called Shilpashastras give exact prescriptions for the fashioning of deities. fans Him. The energy of the senses is harnessed to the apprehension of God. Våndä (Barbara Berasi-Rosen) is his wife. somehow receiving the honor properly due to the Supreme Lord. He carries the Lord about. o BIO: Satyaräja däsa (Steven J. lights.. it is not only vision that is refined by darshan. a great teacher in the Ramanujite tradition of Vaiñëavism: “This is the greatest grace of the Lord.” It may be said that God’s willingness to incarnate in deity form constitutes the ultimate expression of His love for humanity. but the other senses as well are focused. Therefore He is offered incense. the image incarnation of the Lord is a divine “descent” by which the Lord entrusts Himself to human caretaking.. their hand gestures. and love Him. bodily proportions.is certainly not an occasion for yogic withdrawing of the senses. this interaction establishes a loving exchange between devotee and God.” Ultimately. feeds Him.. In other forms. no different from His essential nature.. This was beautifully expressed by Pillai Lokacharya. Thus. But behold the supreme sacrifice of Ishvara [Kåñëa] in the form of the murti. Trained in scriptural specifications for divine forms. etc. thus fashioning images not in accordance with fancy but in accordance with scriptural canon. “. As Eck says. There are specifications for the proper stance of the deities. because the image is a form of the Supreme Lord. 2000). ever more sharply. the image is a focal point for concentration. that the child soul may grasp. the shilpins (as the artists who create the images are called) enter into moods of deep yogic meditation. for here the almighty becomes the property of the devotee. “[Vaiñëava] worship. worshipers can come and have darshan (“seeing”)—they see the deity and the deity sees them. that being free He becomes bound. being independent He becomes dependent for all His service on the devotee. man belonged to God. The deity is a divine guest and He must be treated as such. flowers.. This makes it not simply a statue but the “abode” of the Lord. does not stand between the worshiper and the Lord. Secondarily..” So the next time you go to a Hare Kåñëa temple and see the deity of Kåñëa. Vaiñëavas basically view the deity in two ways.. “the image is a kind of yantra. can be attained.. bathed. be aware that there is more here than meets the eye.” As Eck says. touched. which is fundamental to meditation. Entering the temple. literally a ‘device’ for harnessing the eye and the mind so that the one-pointedness of thought (ekagrata).. which may be seen. hymns. on God. a worshiper clangs a big overhead bell. Rather. Rosen) is a disciple of Çréla Prabhupäda and author of many books. including Gita on the Green: The Mystical Tradition Behind Bagger Vance (New York: Continuum. understand. but also to the deity’s. so that the “image” is not merely a function of the “imagination” of the artist. Moreover. a graphic designer for HBO who regularly dresses the Rädhä-Kåñëa deities at ISKCON’s Brooklyn temple. and honored. the image is seen as an embodiment of the divine. but it is rather an occasion for awakening the senses and directing them toward the divine. plays with Him-yes.” Eck writes. Primarily. the Infinite has become finite. When the deity is ready to be worshiped and is placed in the temple.. adorned. Arcana The ISKCON Deity Worship Journal . “The image. The figure is infused with the presence of God. it is precisely the image that facilitates and enhances the close relationship of the worshiper and God and makes possible the deepest outpouring of emotions in worship.

are all amongst the teachers he has learned from over the years. the devotees in St. Päçupati and two children Nämänanda and Manjula. installed Çré Çré Nitäi Gauranataräja. he has furthered his understanding and knowledge of deity service. Gaura Keçava prabhu. 4 5959 C . He resides in Alachua. In August of 1974. he has served as head püjäré in Dallas. yajïas and saàskäras from a variety of sources. While Caturätma’s basic training came from his early years of service in St. Since leaving St.H. Currently he is serving on the deity management board for Rädhä Çyämasundara in Alachua. He was immediately engaged in the worship of the temple deity. Houston and Chicago and on two of the Rädhä Dämodara buses. o 2010 Issue No. the temple president. Jananiväsa prabhu. Satsvarüpa däsa Goswämé and Makanlal däsa. He also is a regular contributor to the Deity Worship Conference.Püjäré Profile: Caturätma däsa aturätma däsa joined ISKCON in St. Florida with his wife. Louis. which was at the time. and Brooklyn. He has served as an assistant in the deity program in all three New York temples. At that time Caturätma started with his training in the deity program. Bhaktividyä Pürëa Mahäräja. Sri Viçvambhara Goswämé and Padmanäbha Goswämé both of the Rädhä-Ramana temple in Våndävana. He received brahminical initiation from Çréla Prabhupäda in June of 1974. 7th Avenue. H. Louis under the direction of H. Louis Missouri in 1973.H. Florida. 55th St. a painting of Païca-tattva. Louis in 1976. By the year’s end he was engaged as the fulltime pujäri for Çri Çri Nitäi-Gauranataräja.

t Photo Archive From our photo archive AROUND THE GLOBE Jagannätha. Australia Prahläda-Nåsiàhadeva Siàhäcalam. Germany Kuïjabihäré Dallas. Baladeva. USA 60 Rädhä-vallabha Melbourne. Australia Arcana The ISKCON Deity Worship Journal . Texas. and Subhadrä Melbourne.

Then. and Vaiñëava äcamanas. sneezing. äcamana is prescribed. or sipping water. going to an impure place. The difference lies in the mantras that are chanted while sipping the water. is a means of purification. and giving in charity. The basic procedure is the same in all types of äcamana. Taking water infused with mantras into the body by sipping brings about subtle and spiritual cleansing. Puräëic.reading or reciting Á‰str a or mantras. eating. These rules are summarized as follows: 2010 Issue No. and the Viñëu Puräëa. Gauòéya Vaiñëavas commonly perform äcamana before performing spiritual ac61 . returning from a journey. tantric. touching the lips. eating. the Kürma Puräëa. and talking to a caëòäla. touching something impure. drinking. In giving the rules for Vaiñëava äcamana. and talking to caëòälas and mlecchas.worship Sipping Water for Purification (äcamana) I n Çrémad-Bhägavatam we find this statement: ìThe gopÈsfirst executed the process of ‰c amana. or performing any religious activity. Çaivite. There are Vaidic. The general process of äcamana is as follows: While sitting on an äsana. chant a mantra directed into that water and then sip the water. Immersing the body in water brings about physical and subtle cleansing. the Hari-bhakti-viläsa quotes from the Käçi-khaëòa. take some water in your right hand. the Yäjïavalkyasmåti. 4 ìA devotee performs ‰c amana to achieve subtle and spiritual purity before performing spiritual activities such as applying tilaka. as well as after going to cremation grounds. chanting Gäyatré. ì It is also recommended to perform äcamana after sleeping or rising from bed. When purification is required but it is not possible to bathe. performing p¸j‰ and homa. drinking a sip of water from the right hand.î Äcamana. bathing. taking pras‰da. observing a vrata. touching the lips. worshiping. passing stool. spitting. purify your senses by touching different parts of the upper body. as you recite more mantras. studying çästra. speaking improper words. dressing. One should also perform äcamana before eating. urinating. One should perform äcamana twice before performing a homa. coughing. and while looking into the water cupped in your right hand. walking on a road. the Bharadväja-småti. chanting G‰yatrÈand japa. They purified their bodies and hands with the ny‰ samantra and then applied the same mantra upon the body of the child. and meditating.

permit.first three steps below. as your lips will contaminate it. with. or other impure items. It is less common for them to perform äcamana after the bodily activities mentioned. being in the mode of passion. bones. Always perform äcamana before entering the dewithout foul odor or taste. The place where a devotee performs äcamana should be pure—free from hair. with shoes The procedure for basic äcamana consists of the on.ity room to worship the Lord. fresh. while standing. unless one intends to perform some spiritual activity shortly. with your çikhä untied. pour a few drops not perform äcamana with your head or throat into the right palm. with an äcamana cup (païca-pätra) filled with Rainwater.(the brähma-tértha). gernails. Contrary to custom in Bengal. or sit. without bubbles. you should mana spoon in your left hand. out first cleaning your hands and feet. While looking at the water covered. ash. perform the complete äcamana: 62 Arcana The ISKCON Deity Worship Journal . If time and circumstances ting with your knees or feet showing. and untouched by fin. with water from the spoon. then.worship tivities. hair. you should not take your upavéta thread in your hand or wrap it around your thumb when performing äcamana. Devotees who worship the deity should know these rules so they can maintain the principle of cleanliness. while sitting on shoes. as described above. without having sip the water from the base of the right thumb your kaupéna or cloth tucked in at the back. Çästra recommends facing east or north in padmaor svastika-äsana. holding the äcaOut of respect for a spiritual activity. should fresh water. While sitting on a proper sitting place (äsana). clean both hands by sprinkling them not be used. or any other impure item. without wearing the sacred thread (for chant the appropriate mantra and then silently men). Sipping Water for Purification (vaiÒÎa va-‰c amana) The water should be cool.

• Chant om adhokÒaj‰ya nama˘ and touch your right ear with your right thumb and forefinger.Vaiñëava äcamana • Chant o‡ keÁa v‰ya nama˘ and sip water from the brähma-tértha of your right hand. • Chant o‡ trivik ram‰ya nama˘ and touch your left cheek with the fingers of your right hand. • Chant o‡ up endr‰ya nama˘ and touch your head with all the finger tips of your right hand. Because those highly praiseworthy and spiritually awake brähmaëas can see that abode. • Chant o‡ ha raye nama˘ and touch your right upper arm with the fingertips of your left hand. No. perform the hand motions: • Chant o‡ v‰sudev‰ya nama˘ and touch your upper and lower lips with the tips of the fingers of your right hand. • Chant o‡ v‰man‰ya nama˘ and wipe above your upper lip with the base of your right thumb. so the wise and learned devotees always see the supreme abode of Lord Viñëu. While chanting the following mantras. • Chant o‡ d‰moda r‰ya nama˘ and sprinkle water on the top of your head. • Chant o‡ jan‰r dan‰ya nama˘ and touch your heart with the palm of your right hand. • Chant o‡ saÏkarÒaΉya nama˘ and touch your right nostril with your right thumb and forefinger. • Chant o‡ pad man‰bh‰ya nama˘ and sprinkle water on your feet. • Chant o‡ hÂÒÈk eÁ‰ya nama˘ and sprinkle water on both hands. “ o 2010 Issue Issue No. • Chant o‡ madh us¸dan‰ya nama˘and touch your right cheek with the fingers of your right hand. • Chant om acyut‰ya nama˘ and touch your navel with your right thumb and little finger. Now chant the following mantra from the Åg Veda Saàhitä (1. • Chant o‡ nÂsi‡h‰ya nama˘and touch your left ear with your right thumb and forefinger. • Chant o‡ n‰r‰yaΉya nama˘ and sip water from the brähma-tértha of your right hand.20) while showing the praëämamudrä (palms together in front of your heart): (o‡) tad viÒÎo˘ parama‡ pada‡ sad‰ paÁyanti s¸r aya˘ divÈv a cakÒu r-‰tatam tad vipr‰so vipan yavo j‰gÂv a‡ sa˘ samindhate viÒÎor yat pa rama‡ padam “Just as those with ordinary vision see the sun’s rays in the sky. • Chant o‡ viÒÎave nama˘ and sprinkle water on your left hand. • Chant o‡ govind‰ya nama˘and sprinkle water on your right hand. • Chant o‡ pu ruÒottam‰ya nama˘ and touch your left eye with your right thumb and ring finger. • Chant o‡ pr adyumn‰ya nama˘ and touch your left nostril with your right thumb and forefinger. • Chant o‡ kÂÒΉya nama˘ and touch your left upper arm with the fingertips of your right hand. • Chant om aniruddh‰ya nama˘ and touch your right eye with your right thumb and ring finger.22. • Chant o‡ m‰dha v‰ya nama˘ and sip water from the brähma-tértha of your right hand. they can also reveal it to others. 4 4 2010 63 63 . • Chant o‡ ÁrÈdha r‰ya nama˘ and wipe below your lower lip with the base of your right thumb.

He reappeared and was impatient to find the devotees still in the house. They constable’s instructions. and remove them from the altar! Better to risk an offense of moving them in a not-so-immaculately clean condition. burst into the deity kitchen.” Nitäi Çacénandana däsa and Nåsiàha Caitanya däsa quickly conferred. all the Sunday Feast guests. O by Bh€gvata D€si The policeman had disappeared to shepherd other residents out of their homes and move them away to a safe distance. they’ll all be cordoned off from visiting the temple!” They figured that the distance from the house.The Groves of Belfast ne Sunday I was cooking the Sunday Feast in the Belfast temple kitchen. sturdy Kåñëa’s house. Mädhava to the end of the garden Thoughts flashed through my mind. So Çré Çré Rädhä Mädhava sat on the branch of I quickly switched off all the burners on the stove the most blessed rhododendron tree. That was decent enough of him. and the shelter of the tree would But there was nothing to do but comply with the afford enough protection from the blast. even if we were Hare the street. with nowhere particular to set them down. numerous armed police in military style jeeps and burning vehicles are commonplace. On the way out the door I had a thought and spoke out loud. If I die at least I was engaged in devotional service. reminding us that at any secI gawked at him in disbelief. about 50 yards. heavy. than to risk having Their whole temple building demolished as They stood there inside it. Sirens wailing. Bhakta Zigel and I moved down his ill-gotten vehicle into the mains gas terminal the street. You can’t blow it up. boots and all. He asserted himself ond the explosion could come. carrying Their Lordships.” who had been rounded up by the dutiful policeman. He meant well and was thought it a better option than wandering down trying to save our lives. Helicopters are always whirring overhead. a fully uniformed policeman. We can’t leave them under a pile of rubble. “But this is dron tree with low slung. What about branches. He ushered us out. if not neighboring houses as well. where there is a big rhododen- Arcana The ISKCON Deity Worship Journal . there’s going to be an explosion. who are very Kåñëa’s. That tree and went to exit the house with the few others blossoms beautifully each year with abundant hot 64 Within a few minutes of my disregarding the crash and flash. and decided to take the risk of offending their Lordships. “Evacuate the building now. and the electricity cable box. Such occurrences are a standard issue in Belfast. I was absorbed in my work and paid little attention to a loud crashing noise accompanied by a big blue flash just outside the kitchen window. He said there was so much gas escaping that the whole area was being Nitäi Çacénandana and Nåsiàha cordoned off in expectation of a mighty exploCaitanya took Çré Çré Rädhä sion that would bring down the whole house. “If the house is going to explode it will smash down on top of Çré Çré Rädhä Mädhava. It was a surreal yet strongly and told us that a joy rider had smashed urgent moment.

The altar lights were out because the power had been turned off for repair work. They looked a little disheveled and as if they might be cold. We conversed and I preached to the people in a polite. It was January and not the weather to be loitering outdoors. as the explosion would damage the front of the house. Re2010 Issue No. You can resume normal activities. 4 65 . I was thankful to return to the temple and see their Lordships restored to their altar. We listened to the news. But not as amazed. Just as I was saying. the kitchen devoid of woks but also the deities gone! What was happening? He hadn’t heard any of the commotion and had been oblivious of his near death experience. “I think we’ll have to cancel…” there was another burly knock on the door. “All clear now. all clear. and puzzled. low-key way as we discussed the local problems of vandalism and Godlessness. I felt strange dressed in my and sound. Bhakta Zigel was obviously uncomfortable in the carefully preened. Time ticked away. o old kitchen sari and kitchen headscarf. So with the help of a rickety old gas bottle cooker and some wax candles I put together an offering and Bhakta Zigel and I found ourselves invited into the püjä went on.pink flowers that are offered to Kåñëa. But this was now its most incredible service opportunity yet. Everyone was grateful to be safe a neighbor’s house. one Russian brahmacäré was amazed to see us all. suming the cooking of the feast was problematic to say the least. The gas mains had to be repaired before anyone could safely return to their homes or use the nearby road. luxurious comfort of the neighbor’s sitting room. It was announced that the whole area had been cordoned off indefinitely. A policeman called to the door to tell us to keep to the back of the house.” As we all trooped back into the house with the deities. as the mains gas was off. After an hour and a half I decided to ask to use the kindly neighbor’s phone to ring a couple of congregational members to cancel the Sunday Feast. as he had been half an hour earlier when he had woken from a sound sleep to find not only the äçrama deserted.

then from those clay forms.orated with crowns and ornaments in the garden. decstory of how Païca-tattva first appeared in Ha. he wrote cana Journal interviewed Kuça devé däsé and Jaya. waii is certainly a fascinating pastime.in Hawaii A s the Kåñëa conscious movement spread all over the world. we made Them with clay and KuÁadd: The deities of Gaura-Nitäi were com. Çréla Prabhupäda instructed his graphed and the photos sent to Çréla Prabhupäda. pleted but not worshipped when they were photo.Then we got newspaper. The Ar. soaked it in water.” They looked beautiful. Gaura-Nitäi are complete and disciples to install deities in many temples. molds were made. who were present in the early days. “Now make Païca-tattva”.back and said. It was like “Ta-ra.As soon as Çréla Prabhupäda got them. çré devé däsé. The ready to be installed. PaÔca-tattva? JayaÁrÈ dd: First. AJ: What were Païca-tattva made of? Arcana Journal: So initially you had Gaura-Nit‰i in Hawaii and then later Prabhup‰da told you to get KuÁa dd:They were made of papier-mâché . put it Païca-tattva 66 66 Arcana Arcana TheISKCON ISKCONDeity DeityWorship WorshipJournal Journal The .

Païcatattva brought Their people and initiated them into Their worship. KuÁa dd: I remember very well because the moulds were big and it wasn’t in two pieces like the deities. We would ask for olio or newspapers and if they didn’t have any. He eventually became a devotee and his name is Våñëi. JayaÁrÈ dd: They were made out of satin – each with a little embroidery and trims – just simple trim. all we could afford. We then squeezed out the water and pressed the mush into the mold. There was a whole slew of beautiful gorgeous sets. It was all we had. KuÁadd: Before that. 4 67 . we had buttered the mold with olio that we had collected door to door. 2010 Issue No. a white set and a multicolored set.in a blender with more water and blended it. It was really fascinating. You’d have one arm and then another arm and then they were joined in different parts. Govinda däsé went to the University of Hawaii sculpting department and convinced the professor who was in charge of the whole sculpting department to come and help make molds. we would ask for flowers from their gardens or anything. We had all the sets made up – seven sets. He did the whole thing himself. We’d always be given something. Do you remember that? JayaÁrÈ dd: Oh. AJ: Did Prabhup‰datell you to make Them from papier-m‚chÈ? KuÁa dd:No. yes I remember that. That was a really interesting process because they were baked in the oven – the plain old oven in the kitchen – they would take the door off it. And Jayaçré was scrambling because she now had to match the cloths. AJ: But he knew They were made from papier-m‚ chÈ? KuÁadd: Yes. We made Them for different temples. I remember a pink set. So Våñëi was doing all this and then he became a devotee. He made some adjustments to the original deity.

Each Deity had Their color. KuÁa dd:But he also bathed the picture and that picture got wrecked because it was in a frame and wasn’t waterproof. Balaräma was blue. So we would always put peacock feather on Lord Caitanya. We had a fire sacrifice and he personally installed Them. KuÁadd: He had described. The fire sacrifice was in front. thin. AJ: So how did he do the installation with papierm‚chÈ deities? JayaÁrÈ dd: He just did a regular fire sacrifice. KuÁa dd:Like dhoté cloth AJ: But he specified dhoti and everything. another was polyester. The deities were I think about 4 ft with Their arms stretched. I was the first head püjäré for Païca-tattva. yes. AJ: And what was it made from? KuÁadd: Cädars – one was white cotton. 68 JayaÁrÈ dd: We had an altar built and Païca-tattva stood right across it. light. yet another was satin – high-gloss satin – and some crepe satin too. KuÁa dd:Dhoté. so Govinda däsé came to me the next day and told me that Prabhupäda said Lord Nétyänanda does not wear a peacock feather. They each had a particular color. kürta. AJ: When was this? KuÁa dd:Late ’71 or early ’72. The white set had matching yellow embroidery on it. The white outfit was just white cotton. JayaÁrÈ dd: Then Çréla Prabhupäda came. o Arcana The ISKCON Deity Worship Journal .Païca-tattva in Hawaii AJ: And where did the inspiration for some of these outfits come from? KuÁa:Prabhupäda. yes. He said They are to be worshipped as householders in opulence – not like sannyäsés JayaÁrÈ dd: But it was nothing opulent. like muslin. AJ: «rÈ la Prabhup‰da asked for it to be made in cotton with simple embroidery on it? KuÁadd: The white cotton one. It was made up of kürtas. AJ: What about Lord Caitanya? JayaÁrÈ dd: He said Lord Caitanya can wear a peacock feather but Lord Nétyänanda doesn’t. I think Lord Caitanya was yellow. AJ: So Prabhup‰da described o hw to make this set. AJ: And what are the instructions that Prabhup‰da gave at that time in relation to the worship? JayaÁrÈ dd: We had put peacock feathers on both Lord Caitanya and Lord Nétyänanda. cädars and dhotés.

net. ghee. nylon fishing line. hazelnuts. If we publish your material you will receive the next issue of Arcana Journal free. ball-headed pins. Please bring ghee with you to Våndävana. good quality photos. devotional graphics or anything related to deity worship. large beads (about 1 inch across) wholesale packets of large 3”. the following items are always needed for Their service – Apricots. any amount. If you are coming to Mayapur this year and are thinking how to please Sri Sri Radha Madhava. 4 69 . We need photographers Are you a good photographer? Do you take photos that would suit our magazine? Please help us by sending your best photographs of deities or anything related to deity worship. silver polish.net Advertise in our journal for free! Advertise your products or services. Panca-tattva and Lord Nrsimhadeva. vanilla sugar. Please send your material to our staff at AMS@pamho. dried fruits and nuts are required.a dvertisements RECEIVE Kåñëa-Balaräma’s mercy Get Arcana for Free! Would you like to receive the next issue of Arcana Journal absolutely free? WE ARE ALWAYS LOOKING for interesting articles. oregano. along with a description to : Please contact Jananiv‰sa d‰sa AMS@pamho. glace cherries. olive oil. Also honey. For more information please contact us at: AMS@pamho. olives.net 2010 Issue No. Please contact Mukunda Datta däsa Serve Våndävana Serve «rÈM‰y‰p ur Dh‰ma! Humble request from Mäyäpur temple’s head püjäré. honey – blutack.

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