Beginners Guide to Krsna conciousness.

Introduction Human life is not meant for whimsical, mindless living, but for
understanding God - Krsna. Krsna can be understood by the process of bhakti
(devotional service). The most authorized bhakti cult for this present age of quarrel
and hypocrisy (Kali-yuga) is that taught by Sri Caitanya Mahaprabhu.

Caitanya Mahaprabhu appeared in this world 500 years ago. He is Krsna Himself
and He taught the easiest method for self- realization; namely the chanting of the
Hare Krsna maha-mantra: Hare Krsna Hare Krsna Krsna Krsna Hare Hare/Hare
Rama Hare Rama Rama Rama Hare Hare. As Lord Caitanya predicted, the chanting
is no longer confined to the shores of India but has spread all over the world. His
Divine Grace A.C. Bhaktivedanta Swami Prabhupada was empowered by Lord
Caitanya to single-handedly make this chanting process universally popular. In
pursuance of the teachings of Lord Caitanya, Srila Prabhupada founded the
International Society for Krsna Consciousness in New York, in 1966. Srila
Prabhupada passed away from this world in 1977, but the movement he started
continues to grow. Every day more and more people are taking interest in Krsna
consciousness. By reading the books of Srila Prabhupada and associating with
members of ISKCON many of them feel inclined to take up Krsna consciousness in
their own lives. The practice of Krsna consciousness is very simple, but to learn the
techniques requires some initial guidance. Due to circumstantial reasons (such as
living a long distance from an ISKCON centre), many persons eager to start
practising Krsna consciousness are not able to do so properly because of
insufficient personal guidance.

This book is meant especially for such persons. It is a practical guide on how to
chant the holy names, worship at home, apply tilak, observe festivals, and so on.
Most of the material is applicable to all devotees, but some is especially meant for
those devotees living at home. However, this book is not a substitute for personal
guidance. Personal guidance is essential for neophyte devotees to help raise them to
the transcendental platform. Srila Prabhupada writes: "For one who does not take
personal training under the guidance of a bona fide spiritual master it is impossible
to even begin to understand Krsna." (B.g. 11:54 purport). So this book cannot be
more than a supplement to personal guidance. Even from a practical point of view,
the procedures of applying tilak, performing kirtan, etc., as outlined in this book,
need to be seen done by experienced devotees to get the idea properly right. The
instructions in this book are based on the practices of the Gaudiya-Vaisnava
sampradaya (the line of Vaisnavas coming from Lord Caitanya) as expressed in
such authorized books as the Hari-bhakti-vilasa, Bhakti-rasamrta-sindhu, Sri
Upadesamrta, etc. More specifically, the instructions given herein are based on the
teachings of His Divine Grace A.C. Bhaktivedanta Swami Prabhupada. Without
deviating an inch from the previous acaryas and timeless scriptures Srila
Prabhupada presented Krsna consciousness in a manner exactly suitable for modern
mankind. Along with guidance on basic Vaisnava practices, some useful
information of particular importance and interest for newcomers to Krsna
consciousness have been included. However, the philosophical aspects of Krsna

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consciousness have notbeen entered into in great detail, because the philosophy of
Krsna consciousness has been elaborately explained in Srila Prabhupada's books.
This book is for those who are sufficiently convinced of that philosophy as to want
to apply it in their own lives. (To solidify the practices outlined herein, readers are
repeatedly urged to take up the study of Srila Prabhupada's books as a daily function
in their lives).

Through these simple practices of Krsna consciousness, any person, regardless of

age, caste, creed, sex or qualification, can easily perfect their existence, develop
pure love of God, escape from the horrible cycle of birth and death, and prepare
himself to enter into the kingdom of God. The sankirtan movement of Lord Sri
Krsna Caitanya Mahaprabhu is now offering this wonderful opportunity to everyone
all over the world. The compiler of this book, therefore, humbly entreats the readers
to take up Krsna consciousness very seriously. Lord Caitanya said: "Wake up
sleeping souls! How long will you sleep on the lap of the witch called Maya? I have
brought the medicine for destroying your disease of material existence. It is the
chanting of the holy names of the Lord: Hare Krsna Hare Krsna Krsna Krsna Hare
Hare/Hare Rama Hare Rama Rama Rama Hare Hare."

Understanding Krsna Consciousness As It Is Everybody in India knows at least

something about Krsna. Unfortunately, certain unscrupulous persons have
propagated many false concepts about Krsna and about the process of bhakti. As a
result, most Indians, despite their natural Krsna conscious inclinations, are confused
about the real understanding and practice of Krsna-bhakti. For them to take up
Krsna consciousness in the actual bona fide manner, they will have to become aware
that many of the ideas they have heard about Krsna and Krsna consciousness are, in
fact, totally erroneous and misleading. Some of the most prominent misconceptions
are as follows: 1. Krsna is a mythological figure; He did not (and does not)
actually exist. 2. Krsna was a great man but not the Supreme Personality of
Godhead. 3. Krsna was immoral. 4. There are many gods; they are all the same,
and worship of any of them is the same as worship of Krsna. 5. By meditation and
spiritual practice any person can become as good as Krsna. 6. It is not the person
Krsna who is to be worshipped but the unborn, eternal nature within Krsna. 7.
When Krsna is merciful to me then I shall surrender to Him. 8. Bhakti is only a
stepping-stone to the achievement of jnana. Although none of these ideas have any
basis in reality, having no support from any scriptures, and are in fact completely
fallacious, they have somehow or other become popular in Hindu society. There are
dozens of fancy sounding, erroneous theories like this, propagated by envious
people, whose only business is to make a show of being religious, while diverting
their followers away from the actual goal of religion, which is to surrender wholly
and solely to Krsna, as the Lord Himself demands:

sarva dharman parityajya mam ekam saranam vraja aham tvam sarva papebhyoh
moksyayisyami ma sucah

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"Abandon all varieties of religion and just surrender unto Me. I shall deliver you
from all sinful reactions. Do not fear." (Bhagavad-gita: 18.66)

There are many such persons who appear to be pious and religious, but who, if
asked to accept Krsna as the Supreme Personality of Godhead, the primeval cause
of all causes, and to surrender unto Him, bluntly refuse to do so. Such persons have
been described by the Lord Himself in Bhagavad-gita (7.15): na mam duskritino
mudhah prapadyante naradhamah mayayapahrta jnana asuram bhavam asritah
"Those miscreants who are grossly foolish, lowest among mankind, whose
knowledge is stolen by illusion, and who partake of the atheistic nature of demons,
do not surrender unto Me." (1) Those who are interested in becoming pure devotees
should be very cautious of the contamination from non-devotees and false devotees.
The two main deviations from pure devotional service are the Mayavada doctrine
and sahajiyaism. Mayavadis are impersonalists, who refuse to accept the Personality
of Krsna as the Absolute Truth. Their aim is to "merge with God." Lord Chaitanya
Mahaprabhu clearly said: "mayavadi krsne aparadhi" "Mayavadis are offenders to
Krsna." (Cc, Madhya-lila, 7.129). Srila Prabhupada explains why: "By covering the
glories of the Supreme Lord, the Mayavadi philosophers have done the greatest
disservice to human society." (Cc, Adi-lila, 7.120 purport). "The Mayavadis
praimary occupation is to offend the Supreme Personality of Godhead, Krsna." (Cc,
Adi-lila, 7.144 purport). However, this Mayavada philosophy is almost all
pervasively widespread in modern Indian thought. Srila Prabhupada said that,
"Impersonalism has killed India's Vedic culture." (Conversations... 5/7/76). Bhakti
means surrender to Krsna, based on acceptance of His supremacy, His
transcendental personality, and His eternal spiritual form. But Mayavadis
preposterously seek to equate the ordinary living beings with God; a proposition
which undermines the very basis of bhakti. Lord Caitanya Mahaprabhu therefore
warned that anyone who hears Mayavada explanations of scripture is doomed; his
spiritual life is ruined. (2) Sahajiyas are pseudo-devotees, who take the process of
devotional service to be something very cheap. Without following the standard
rules and regulations of devotional service, they artificially consider themselves
highly advanced, making a false show of intense devotion. There are still others
who have commercialised Krsna consciousness amongst the masses; such as
unscrupulous professional speakers, bhajan singers, comic book publishers and false
gurus. Although they may speak or sing of Krsna very nicely, their main
motivation is simply to make money. Then there are numerous devotees who,
despite coming in authorised Vaisnava traditions, have compromised their beliefs
and practices, and have thus lost the essential spirit of surrender to Visnu. There are
also votaries of the false incarnations of God; and, due to the perverted atmosphere
in this age of Kali, some of these pseudo-incarnations have captured the sentiments
of the foolish people to such an extent that their worship is often more popular than
that of the real God (Krsna). And the meaningless pronouncements of such "gods"
are taken as sacred philosophy by their bewildered followers. All these classes of
nondevotees, semidevotees and pseudodevotees may appear to be practicing bhakti,
but because they are misinformed, misdirected, materially motivated, and/or latently
envious of Krsna, all their prayers, mantras and pujas cannot be accepted as actual

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bhakti by those who are experts on this path. In the words of Srila Rupa Goswami:
sruti smriti puranadi pancaratra vidhim vina aikantiki harer bhakti utpatayaiva
kalpate "Devotional service to the Lord that ignores the authorised literatures like
the Upanisads, Puranas, Narada Pancaratra, etc., is simply an unnecessary
disturbance in society." (Bhakti Rasamrta sindhu 1.2.101). The position of modern
day Indian religious culture is such that real, authorised and bonafide practices are
going on side by side with all kinds of whimsical, distorted and imaginary beliefs.
There are so-called yogis, swamis, gurus, babas, "incarnations," miracle workers,
fakirs and other classes of "godmen," teaching all varieties of weird and wonderful
things, with instructions on anything and everything save and except surrender to
Krsna, the Supreme Personality of Godhead. Indeed, that which is bogus has
become commonplace, and the genuine rare, so much so that the superficial
appears to have all but swamped that which is real. To the untrained, the difference
between the genuine, the partially genuine and the false is not so apparent. From the
external point of view, Krsna consciousness appears to resemble "another Hindu
group." As in Krsna consciousness, many groups have their own bhajans, temples,
festivals, scriptures, gurus, tilak and so on. Therefore the nondevotees, without
going deep into the matter, prematurely conclude that " all paths are the same." But
there is a vast difference between the path of pure devotional service to Krsna and
all other paths. The difference is that Krsna consciousness is the only factual and
complete reality, as enunciated in the revealed scriptures and accepted by all
authorities; because only Krsna consciousness (especially as taught in the line of
Lord Caitanya) teaches how to be free from all personal motives, and thus attain
one's constitutional position as an eternal servant of Krsna, the Supreme Personality
of Godhead. Srila Rupa Goswami has defined this superlative standard thus:
anyabhilasita sunyam jnana-karmady-anavrtam anukulyena krsnanu silanam bhaktir
uttama "One should render transcendental loving service to the Supreme Lord,
Krsna, favourably, without desire for material profit or gain through fruitive
activities or philosophical speculation. That is called pure devotional service." It is
essential for every aspiring candidate in Krsna consciousness to understand this
difference. This Krsna consciousness movement is not just another "Hindu sect",
nor is it just "another opinion." The Krsna consciousness movement of Sri Krsna
Caitanya Mahaprabhu is a cultural, philosophical, and scientific presentation meant
for the respiritualisation of the entire world. It is destined to go down in the annals
of history as having saved human society in its darkest hour.(3) Krsna
consciousness is a serious education, not an ordinary reilgion." (Quoted from SSR).
"This Krsna consciousness movement is genuine, historically authorised, natural and
transcendental, due to its being based on Bhagavad-gita As It Is. It is gradually
becoming the most popular movement in the world." (Bhagavad-gita As It Is,
Preface). "This Krsna consciousness movement is meant for a complete overhauling
of the whole social, political, religious, moral, educational and hygeinic principles."
(Srila Prabhupada letter, 18.1.69). "Our programme is sublime. Our philosophy is
practical and authorised; our character, the purest; our programme, the simplist; but
our ultimate goal is the highest." (Srila Prabhupada letter, 19.3.70). Therefore Krsna
consciousness is not just another "faith," derived from some poorly informed
religious sentiment. It is the science of the Absolute Truth, being taught now as it

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has been since time immemorial - because truth never changes, nor is it subject to
the adjustments of "seasonal fashions." Krsna consciousness is reality
distinguished from illusion, truth distinguished from falsehood, light distinguished
from darkness. Attainment of Krsna consciousness is the highest perfection, not
even comparable to any particular faith or philosophy of this material world.
Without developing a clear philosophical understanding of the unique purity of
Krsna consciousness, then simply learning the techniques of devotional service (as
outlined in this book; performing kirtan, applying tilak, etc.) will not help very
much. Of course, activities in Krsna consciousness are always beneficial, but, in
order to make rapid advancement, attachment to mundane religious processes must
be given up. As stated in Bhagavad-gita; 18.66: sarva dharman parityajya mam
ekam saranam vraja aham tvam sarva papebhyo moksayisami ma sucah "Abandon
all varieties of religion and just surrender unto Me. I shall deliver you from all
sinful reactions. Do not fear." To distinguish between what is genuine and what is
bogus requires some training; more so for those deeply steeped in devious
misconceptions. The best programme therefore is to study Srila Prabhupada's books
repeatedly and thoroughly (even if one cannot read many books, then Bhagavad-gita
As It Is will suffice to eradicate all doubts, for in this book Srila Prabhupada has
conclusively deliniated the superiority of pure devotional service, and the inferiority
of all other paths). One should also associate with devotees who are firmly fixed-up
in Krsna consciousness; those who are free from all sentimental attachments to
cheating in the name of religion.(4) Some quotes from Srila Prabhupada on these
matters appear below: "Srila Rupa Goswami advises that devotees who have already
tasted the nectar of devotion be very careful to protect devotional service from such
dry speculators, formal ritualistic elevationists and impersonal salvationists.
Devotees should protect their valuable jewel of spiritual love from the clutches of
thieves and burglars. In other words, a pure devotee should not describe devotional
service and its different analytical aspects to dry speculators and false renouncers.
Those who are not devotees can never achieve the benefits of devotional service.
For them the subject of devotional service is always very difficult to understand.
Only persons who have dedicated their lives unto the lotus feet of the Supreme
Personality of Godhead can relish the real nectar of devotion." (From the "Nectar of
Devotion" Chapter 34). "The fact is that I am the only person in India who is
critisising not only demigod worship but everything that falls short of complete
surrender to Krsna. My Guru Maharaja never compromised and I shall never
compromise; similarly, none of my disciples should ever compromise." (Srila
Prabhupada letter, 19/1/72). Footnotes: 1. Srila Prabhupada said, "This verse is very
important" (Conversations). 2. Srila Prabhupada has firmly refuted the Mayavada
philosophy throughout his books, especially in his purports to Bhagavad-gita As It
Is. Following in the footsteps of Lord Caitanya, he has explicitly, and in great
detail, exposed the falsity of Mayavada arguments in his purports to Sri Caitanya
Caritamrta, Adi lila, Chapter 7. 3. This and the previous sentence are paraphrased
quotes from Srila Prabhupada. 4. Cheating religion is called kaitava dharma. See
S.Bhag. 1.1.2. 1>+RNORMAL.STYPSDOWN@wqP5 Association with
Devotees The scriptures repeatedly emphasize the importance of associating

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with devotees (sadhu-sanga). It is considered the very root of devotion, being the
very cause of its sustenance and development. Indeed; even after attaining perfection
in Krsna consciousness, association with devotees is still most essential. (1) The two
primary methods of associating with devotees are: hearing from and serving them.
Devotees living in or adjacent to ISKCON centres can easily avail of such
opportunities. One should specifically associate with those devotees who have
made the determination to achieve the lotus feet of Govinda. (2) Those living away
from ISKCON centres can keep in touch by visiting these centres as often as
possible. They can also correspond with devotees and take heart in the fact that by
reading Srila Prabhupada's books and serving his mission (especially by distributing
his books) one is blessed with his association. It should be noted however that Srila
Prabhupada is always surrounded by his loving followers, so we should not neglect
the association presently available within ISKCON, amongst his disciples and grand-
disciples. In the Vedic tradition, householders invite sannyasis and saintly
brahmanas to their homes, feed them sumptuous prasada, hear and enquire from
them, chant Hare Krsna in kirtana with them, serve them, and try to satisfy them in
all respects. This is a form of sadhu-sanga which is very pleasing and beneficial to
all involved. Srila Prabhupad has written (S.Bhag.3.16.9 purport ): <169>If one
feeds a brahmana or a Vaisnava, it is better than performing thousands of sacrifices.
In this age it is recommended that Harernama (chanting the holy name of God) and
pleasing the Vaisnavas, are the only means to elevate oneself in spiritual life.<170>
1>+) C:\APPS\WORD5\NORMAL.STYPSDOWN@wqP5 Creating a
spiritual atmosphere at home In Sanskrit there are two nomenclatures for
householders, namely: "grhastha," - "one who, though living with his wife and
children, has self-realization as the goal of life," and other householders, (ordinary
materialistic people), known as grhamedhis. A grhastha's home is called a grhastha-
asrama. It is known as an "asrama" because it is meant for spiritual cultivation; with
the temple room as the most important place in the whole house. The members of
the family feel themselves servants of Krsna, performing everything as an offering
unto Him. Installing and worshipping the Deity form of the Lord at home is
especially conducive for cultivating such a devotional mood. Therefore worship of
the Deity at home is considered essential for grhasthas, who are otherwise prone to
fall into sense gratification. In order to spiritualize the home, pictures of Krsna and
His pure devotees should be hung up. Pictures of film stars, sport heroes, politicians
and the like, have no place in a Krsna conscious home and should be removed.
Televisions can be used for showing Krsna conscious videos, but generally they are
simply a disturbance. Most homes would be a lot better off without them. Listening
to the radio and the playing of cinema songs are to be replaced with the singing of
Vaisnava bhajanas and playing bonafide bhajana cassettes. It is the duty of parents to
train their children from a young age in Krsna consciousness. The father has special
responsibility as a guru to his wife and children. Care of Sacred Items Sacred items

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(such as spiritual books, puja paraphernalia, beads and bead bags, mrdanga, kartals
and pictures of the Supreme Lord and His devotees), should all be kept very
carefully and respectfully. They should be kept neatly and never put in a
contaminated place or in proximity of unclean things. After use they should be put
away tidily and not simply left strewn here and there. They should never be put on
the floor or stepped over. Cleanliness In the Bhagavad-gita Lord Krsna mentions
cleanliness as a divine quality and as the symptom of a brahmana. He declares
uncleanliness to be a symptom of the demoniac. Caitanya Mahaprabhu listed
cleanliness as one of the twenty-six qualities of a devotee. And Srila Prabhupada
was so insistent that his disciples observe the rules of cleanliness that he would
severely chastise those amongst them who were negligent in this regard. Rules of
cleanliness form a very elaborate part of Vedic culture which to expound on in
detail is beyond the scope of this book. But it should be understood that cleanliness
is essential for all devotees. Internal cleanliness is effected by constant chanting of:
Hare Krsna Hare Krsna Krsna Krsna Hare Hare Hare Rama Hare Rama Rama Rama
Hare Hare. Externally, a devotee keeps his body, clothes, possessions, residence
and everything else always neat clean and tidy.
1>+7  NORMAL.STYPSDOWN@wqP 5 Ekadasi
Ekadasi is a day of fasting to be observed by all devotees. To fail to do so is a
serious offence on the part of the devotee. There are two Ekadasis in a month: on the
eleventh day after the new moon, and on the eleventh day after the full moon
(Ekadasi literally means the <169> eleventh day<170>). Fasting may be full,
without taking even water; or by taking only water; or by taking fruit only; or at
least by refraining from eating grains, beans, peas and dahl. The following foods
must be avoided: All grains (wheat, rice etc), dahl, peas, bean type vegetables,
mustard seeds, and their derivatives (wheat flour, mustard oil, soya-bean oil etc.),
and food items containing these products; (for instance, we should be careful in
using powdered spices, which, if mixed with flour, cannot be used on Ekadasi). The
purpose of fasting on Ekadasi is to increase our time for concentration on, and
hearing about Govinda. Ekadasi fast is broken the next day (Dvadasi), by taking
prasada prepared with grains: The fast must be broken within a specific time. For the
dates of Ekadasis and the times for breaking fasts, consult the Vaisnava calendar
(available from any ISKCON centre). The specific calendar used by ISKCON should
be used, as calculation of dates for Ekadasi and other important festivals may vary
according to the system of calculation used by pandits in other sampradayas.
Appearance days of the incarnations of the Lord and of His great devotees, and days
commemorating special lilas, are observed as festivals by devotees. Participation in
such festivals revives and nourishes our devotion and are thus considered to be the
mother of devotion. They are joyous occasions for all the devotees to come together
to glorify the Lord. The temple room is decorated; large quantities of sumptuous
foodstuff are cooked, offered to the Lord and distributed widely; and continuous
hearing and chanting of the glories of the Lord and His devotees surcharge the
atmosphere with spiritual sound vibrations. Festival days are also suitable occasions
for offering new dresses to the Deities. This is a standard practice in well established
ISKCON temples. Many festival days are observed by fasting up to a certain time
followed by feasting. On festival days, suitable bhajanas are sung along with the

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Hare Krsna maha-mantra (for instance, on the disappearance day of a great Vaisnava
the song <169>Je anilo prema dhana<170> - a song of separation from departed
Vaisnavas - is sung. And so on). There is reading or recitation of the appropriate
pastimes. (For instance, on Srila Bhaktisiddhanta Sarasvati Thakura's appearance day
we should read or recite His transcendental activities. On Govardhana Puja day, we
read the chapter entitled <169>Worshipping Govardhana Hill<170> from Srila
Prabhupada's book <169>Krsna - The Supreme Personality of Godhead<170>. And
so on). There are also recorded lecture tapes of Srila Prabhupada speaking on
special festival days which are available as a series entitled <169> Festivals with
Srila Prabhupada<170>. Festival days are also very suitable for enactment of
devotional dramas, and for performing nagara-sankirtana. Following is a list of
some of the major festivals which ISKCON devotees observe, beginning with Gaura
Purnima, the first day of the Gaudiya Vaisnava year. the exact date of each festival
can be found from the ISKCON calendar; like Ekadasi, the dates are calculated
according to the lunar calendar and thus varies each year on the solar calender.
Gaura Purnima The appearance day of Lord Caitanya Mahaprabhu. Falls in late
February, March or early April. Fasting till moonrise, followed by Ekadasi type
prasada, and a feast at noon the next day. Read about Lord Caitanya's appearance in
Sri Caitanya Caritamrta Adi-Lila Chapter Thirteen. Rama Navami Appearance day
of Lord Ramacandra. Fasting until noon, then feasting. Read about Lord Rama in
Srimad Bhagavatam Canto 9 Chapters 10 and 11. Nrsingha Caturdasi Appearance
day of Lord Nrsinghadeva. Fasting until dusk, then feasting. Be sure to offer
panakam, a drink made from cool water, jaggery, lemon juice and ginger which is
very dear to Lord Nrsinghadeva. Read of His appearance in Srimad Bhagavatam
Canto 7 Chapter 8. Rathayatra The day of Jagannatha Rathayatra in Puri. The
Deities of Jagannatha, Subhadra and Balabhadra are taken on a a ratha through the
city, accompanied by chanting and dancing devotees. A festival which Srila
Prabhupada vigorously promoted all over the world. ISKCON organizes Rathayatras
on the Rathayatra day from its centres in Calcutta and Baroda; many other centres
organize Rathayatras on other days of the year. Read Caitanya-caritamrta, Madhya
lila Chapter 13. Jhulan Yatra A gorgeous five day festival in which the Deities of
Radha and Krsna are placed on a swing, decorated profusely with flowers, and
gently swung to and fro to the accompaniment of kirtana. A picture of Radha-Krsna
may also be swung. Lord Balarama's Appearance Day The last day of Jhulan Yatra
is Lord Balarama's Appearance Day. Fasting till noon, then feasting. Be sure to offer
honey to Balarama, He is very fond of it. Read from Balarama's glories in the Sri
Caitanya Caritamrta Adi-lila Chapter 5, and also appropriate passages from <169>
Krsna - The Supreme Personality of Godhead<170>. Janmastami The appearance
day of Lord Krsna, also known as <169>Krsnastami<170> and
<169>Gokulastami<170>. Fasting until midnight followed by Ekadasi style prasada.
Read extensively throughout the day from <169>Krsna - The Supreme Personality
of Godhead<170>. Vyasa-puja of Srila Prabhupada It is observed on Nandotsava,
the day after the Janmastami, when Srila Prabhupada mercifully appeared in this
world. This is the most important festival of the year for all ISKCON members, for
without Srila Prabhupada's mercy none of us could have come to Krsna
consciousness. Vyasa-puja celebrations are conducted as follows: Morning

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fasting is observed. Devotees come together to hear and chant about Srila
Prabhupada and his glorious activities. Devotees may be tired from the previous
days Janmastami observance, but for this special day they shake off their tiredness to
glorify Srila Prabhupada. Readings are made from biographical works on Srila
Prabhupada ( such as "Srila Prabhupada Lilamrta") and from Vyasa-puja books
(special books compiled each year for the Vyasa-puja in glorification of Srila
Prabhupada). Recordings of Srila Prabhupada's bhajanas and lectures are played.
Devotees, especially direct disciples of Srila Prabhupada, speak about his glories
and their appreciation of His Divine Grace. At 12 noon, a great feast is offered
simultaneously to the Deities and to the guru. This is followed by puspanjali (an
offering of flowers at the Vyasasana). Each devotee is given a large handful of
flowers. One devotee recites the guru-pranama mantra (nama om visnu padaya ...)
word by word. Word by word the assembled devotees repeat the words after the
devotee leading. At the conclusion of each prayer, the leading devotee says,
<169>puspanjali<170>. The assembled devotees repeat after him:
<169>puspanjali<170> and flowers are thrown in offering at the lotus feet of the
guru. Then all the devotees prostrate before the guru and offer obeisances. The
whole procedure is repeated three times. After the puspanjali, prasada is distributed.
All ISKCON devotees also observe the Vyasa-puja of Srila Bhaktisiddhanta
Sarasvati Thakura. Programmes of fasting till noon then feasting are also observed
for the appearance of Srila Gaura Kisora Dasa Babaji and Srila Bhaktivinoda
Thakura. Radhastami The appearance day of Srimati Radharani is two weeks after
Janmastami. Fasting till noon, and feasting. Read about Srimati Radharani in Sri
Caitanya Caritamrta, Madhya -Lila, Chapter 23; verses 86-92; also "Krsna-The
Supreme Personality of Godhead" in the chapter: "Deliverance of the Message of
Krsna to the Gopis." Vamana Dvadasi Appearance of Vamana Avatara. Read from
Srimad Bhagavatam Canto 8, chapters 18-22. Govardhana Puja, Annakuta
Mahotsava and Gopuja All performed on the same day. Govardhana Puja is the
festival of worshipping Govardhana Hill. Annakuta Mahotsava means to make a
<169>Govardhana Hill<170> of prasada, worship it, circumambulate the prasada
hill, then distribute heaps of sumptuous prasada to one and all. Gopuja means
worship of the cows. See <169> Krsna - The Supreme Personality of Godhead<170>
Volume 1, Chapter's 24 and 25; and Sri Caitanya Caritamrta Madhya Lila Chapter 4
verses 67-75. Disappearance day of Srila Prabhupada Coming just after
Govardhana Puja, this celebration is similar to the Vyasa-puja; but on this day the
feeling of separation from our beloved Srila Prabhupada is very strong. The
disappearance days of Srila Bhaktisiddhanta Sarasvati Thakura, Srila Gaura Kisora
Dasa Babaji and Srila Bhaktivinoda Thakura are all similarly observed. Fasting till
noon and then feasting. Appearance of Sri Advaita Acarya Fasting till noon and
then feasting. See Sri Caitanya Caritamrta Adi-Lila chapter 6. Varaha Dvadasi
Celebration of the appearance day of Lord Varaha. See Srimad Bhagavatam Canto 3
Chapter 13 and 18. Nityananda Trayodasi Appearance of Lord Nityananda. See Sri
Caitanya-Caritamrta Adi- lila Chapter 5. Hearing from Advanced Devotees nitya-
siddha `krsna-prema'- sadhya kabhu naya sravanadi-suddha-citte karaye udaya
(Caitanya Caritamrta Madhya lila 22.107) Translation: "Pure love for Krsna is
eternally established in the hearts of the living entities. It is not something to be

9
gained from another source. When the heart is purified by hearing and chanting, the
living entity naturally awakens." This is but one of the dozens of verses from the
scriptures which emphasize the importance of hearing about Krsna from advanced
devotees. Those who live close to ISKCON centres can avail of the opportunity to
attend classes on Srimad Bhagavatam and Bhagavad- gita, conducted every morning
and evening. All devotees can avail of the several hundred recorded lectures of His
Divine Grace A.C.Bhaktivedanta Swami Prabhupada. There is no comparison to
the transcendental sound vibration from the lips of a pure devotee of Krsna. These
lectures and also many bhajan and kirtan cassettes of Srila Prabhupada, are available
from BBT, Hare Krsna Land, Bombay 400 049. As much as hearing from bonafide
devotees is purifying, hearing religious discourses from impersonalists, psuedo-
devotees, mundane scholars, professional lecturers and other classes of nondevotees
is contaminating. The example is given in Hari-bhakti-vilasa of milk touched by
the lips of a serpent. Milk is delicious and nourishing, but if a snake drinks that
milk, the remaining portion becomes highly poisonous. It may look the same and
even taste similar, but is no longer beneficial; it is poisonous. Similarly, talks on
Krsna or spiritual philosophy, dramas enacting the pastimes of the Lord, songs
glorifying Him, etc., if not performed by authorised devotees, will have a disastrous
effect on our spiritual life. All devotees are warned to be very careful in this regard.
1>+  C:\WORD5\NORMAL.STYPSDOWN@wqP 5 Visiting Holy
Places There are many important Vaisnava pilgrimage sites spread all over India,
and even today they are well frequented by pious Hindu's. The propensity for travel
and tourism is properly utilized by visiting such holy places. However, the
scriptures advise us that the main benefit to be derived from such pilgrimages is to
associate with and hear from saintly persons residing in the holy places.
Unfortunately, in the modern age, the importance of pilgrimage sites as places of
spiritual instruction has been almost forgotten. Gaudiya Vaisnavas know Mayapura
and Vrindaban (which from the external viewpoint appear to situated close to
Calcutta and Delhi, respectively) as the two most important places in the whole
universe, as they are the places of appearance and pastimes of Lord Caitanya and
Lord Krsna. ISKCON has very nice temples at both Mayapur and Vrindaban with
facilities for visiting guests and devotees. In both of these centres some learned and
advanced devotees are residing who can be consulted on all matters of spiritual
knowledge and advancement. Both in Mayapura and Vrindaban ISKCON conducts
regular seminars and festivals. So all devotees are invited to come and spend some
time at the ISKCON centres in Mayapur and Vrindaban whenever they can. Other
holy places where ISKCON has, or is developing centres, are Tirupati, Guruvayoor,
Puri and Pandarapur. 1>+C:\WORD5\NORMAL.STYPSDOWN@wqP5
Japa Krsna-nama-maha-mantra ei ta svabhava yei jape, tara krsne upajaye bhava
(Caitanya-Caritamrta Adi-Lila 7.83) Translation: "It is the nature of the Hare Krsna
Maha-mantra that anyone who chants it immediately develops his loving ecstasy for
Krsna." Chanting Hare Krsna maha-mantra japa is essential for every serious
devotee of Krsna. Even though one may be busy with many duties, one must put
aside some time every day for this chanting of Hare Krsna. Japa should be chanted
using a japa-mala to keep a count of the number of times one is chanting. His Divine
Grace A.C. Bhaktivedanta Swami Prabhupada, Founder-Acarya of ISKCON and

10
empowered propagator of the holy name in the present age, fixed 16 "rounds" (16 x
108 chants of the Hare Krsna mantra) as the minimum for initiated devotees. Some
newcomers to Krsna consciousness find it difficult to chant sixteen rounds daily.
Such persons may start by chanting less rounds daily: eight, four, two, or at the very
least one, according to their capacity. Then, as they become accustomed to chanting,
they may increase the number of rounds chanted daily, until the prescribed number
of sixteen is reached. However, one should never decrease the number of rounds one
chants daily. And after taking initiation one should never chant less than sixteen
rounds daily. However, chanting japa is not simply a matter of finishing a certain
number of rounds. Quality chanting will help us to make rapid spiritual
advancement. Good quality japa is chanted very distinctly, with feeling,
concentrating on hearing the holy name. Nagar Sankirtan Nagar sankirtan (also
called "Harinam Sankirtan") means a group of devotees going on the streets of the
towns and villages to sing loudly the holy names of the Lord, to the accompaniment
of mrdangas (drums) and kartals. This is a process Lord Caitanya personally
propagated and practiced widely. It brings the mercy of the Lord's holy names to
the spiritually dull mass of people and indeed, to all living entities, who otherwise
have no chance or inclination forKrsna consciousness. This public chanting purifies
the contaminated atmosphere of Kali-yuga, and anyone who takes part in it becomes
very dear to Lord Caitanya. The more devotees that take part the better, but if many
devotees are not available even three or four devotees can go, or even two - even
one. Go on Harinam as often as possible for as long as possible, with many
devotees, and just see how Lord Caitanya blesses you. Authors Note This book is
especially meant for mass distribution in India. It is suitable for translation into all
the major Indian languages. Editors of such translations may like to make some
minor adjustments according to the particular religio-cultural atmosphere
prevailing in their language area. Some of the topics covered herein are so basic as
to be essential in any beginners guide to Krsna consciousness. These include
performing kirtan, chanting japa, applying tilak, etc. I have included certain other
subjects which I personally feel to be very important for beginners to get a strong
footing in Krsna consciousness from the very beginning. These include the topics
<169> Understanding Krsna consciousness as it is<170>, <169> Restricting Man-
Woman Relationships <170> and others. I have already produced a similar book in
Bengali called <169> Vaisnava Shikha O Sadhana<170> (Vaisnava Teachings and
Practices) which was published in 1987 for distribution in Bangladesh. I hope that
some devotee preaching in the Western world can bring out a similarly detailed
guidebook, suitable for aspiring devotees in the West. <169>A Beginners Guide to
Krsna Consciousness <170> could serve as the basis for such a book, but for those
without the advantage of an Indian cultural background, more explanation as to
why we do what we do will be necessary. The Importance of Srila Prabhupada
The honorific title "Prabhupada" is properly used for designating those very great
spiritual masters who have made an outstanding contribution of literature and/or
preaching to the world. Examples are Srila Rupa Gosvami Prabhupada, Srila Jiva
Gosvami Prabhupada, and Srila Bhaktisiddhanta Sarasvati Gosvami Prabhupada.
When members of ISKCON speak of "Srila Prabhupada" they refer to His Divine
Grace A.C. Bhaktivedanta Swami Prabhupada, who is also correctly addressed as

11
"Srila Prabhupada," for he occupies a unique position in the religious history of the
world. In Srimad-Bhagavatam (1:5:11) Srila Vyasadeva states that the Bhagavatam
is "meant to bring about a revolution in the impious life of a misdirected
civilization." Learned Vaisnava scholars have discerned that this statement of
Vyasadeva's clearly indicates Srila A.C. Bhaktivedanta Swami Prabhupada, and no
other, for it was he who five thousand years, after Srila Vyasadeva's compilation of
the Bhagavatam, compiled his Bhaktivedanta purports on Bhagavatam as his most
important contribution for the revolutionary respiritualization of the entire human
society, which had become plunged in the darkness of materialism. Sri Caitanya
Mahaprabhu also predicted that His holy name would be broadcast in every town
and village of the world. The confidential task of spreading Krsna consciousness all
over the world was entrusted to His Divine Grace A.C. Bhaktivedanta Swami
Prabhupada. Sri Caitanya-caritamrta confirms that unless one is specifically
empowered by Krsna he cannot infuse Krsna consciousness into the hearts of the
masses. Srila Bhaktivinoda Thakura, a great Vaisnava acarya who appeared in the
19th century, predicted that; "Very soon a great personality will appear who will
spread Krsna consciousness all over the world." That great personality is clearly His
Divine Grace A.C. Bhaktivedanta Swami Prabhupada. Bhaktivinoda Thakura also
said that the greatness of a Vaisnava can be understood by seeing how many non-
devotees he can convert into Vaisnavism. Ordinarily, to bring even a highly
qualified person to Krsna consciousness is considered a very difficult task. But
Srila Prabhupada was so much empowered by Krsna that he went amongst the most
unlikely candidates - the hedonistic youth of the Western countries - and made
devotees by the thousands. No one can fully understand the extraordinary task Srila
Prabhupada performed - going amongst persons with no standard of Vedic culture,
brought up in a society which vigourously promotes meat-eating, illicit sex,
gambling and intoxication, who had no idea of how to receive a sadhu, and who
were in almost every way totally disqualified as candidates for spiritual life. Srila
Prabhupada not only went amongst such people, but he gradually managed to train
many of them to such an extent that they are now accepted everywhere as first-class
Vaisnavas and preachers, qualified to impart Krsna consciousness to others.
Although theoretically any of the many Vaisnavas in India could have spread Krsna
consciousness all over the world, only Srila Prabhupada actually did so. Only he
had the sufficient faith in the instructions of Lord Caitanya, the order of his spiritual
master, and the holy name of Krsna, to seriously attempt spreading Krsna
consciousness outside of India. Only he had that much compassion and vision to
preach the message of Lord Caitanya to those who most needed it. Srila
Prabhupada was empowered to spread Krsna consciousness in a very practical and
straightforward way, just suitable for the modern world. Without changing or
compromising the teachings of Krsna consciousness even slightly, he preserved it's
esoteric truths in a clear and intelligable manner, which was at once suitable for the
layman and the scholar. Srila Prabhupada personally oversaw the expansion and
development of ISKCON and set up the programmes which were to form the basis
of ISKCON's continued spreading: production and distribution of transcendental
literature, Harinam Sankirtan parties, temples and asramas, prasada distribution,
transcendental farm communities, gurukulas, preaching to scientists and

12
intellectuals, etc., etc. Srila Prabhupada personally gave detailed directions in every
area of Krsna consciousness: how to worship Deities, how to conduct sadhana, how
to preach, how to wear a dhoti, how to cook for Krsna, how to chant mantras, and
so on. Srila Prabhupada is thus the Founder Acarya of ISKCON. Whatever
standards and instructions we have in ISKCON come from him. Although both
scripture and tradition offer various approaches to Krsna consciousness, followers
of Srila Prabhupada execute Krsna consciousness as he showed them, knowing that
Srila Prabhupada, as a faithful follower of his guru and of the previous acaryas,
presented Krsna consciousness in the best way for the modern age; a manner
approved, ordained and blessed by the Supreme Lord Sri Krsna Himself. Srila
Prabhupada gave certain instructions which are absolutely necessary for initiated
disciples to follow if they at all want to wish to claim to be serious devotees or
genuine followers of Srila Prabhupada. For instance; Srila Prabhupada demanded
that initiated devotees rise by 4.00am, attend mangala-arati, chant the minimum of
sixteen rounds of the maha-mantra every day, scrupulously follow the four
regulative principles, etc. All such standards that Srila Prabhupada clearly defined
are standards to be followed in ISKCON. A rightly situated, successful follower of
Srila Prabhupada is simply a faithful standard-bearer. He does not try to change or
interpret the standards and programmes given by Srila Prabhupada, for he knows
that what Srila Prabhupada has given us is perfectly complete and completely
perfect for the respiritualization of the entire human society; not only now, but for
the next ten thousand years. The Daily Programme In all ISKCON temples,
devotees gather together in the mornings and evenings for a fixed programme of
spiritual practices. As much as possible, devotees living at home can bring their
family members together for similar programmes. Having a fixed daily programme
makes our Krsna consciousness very steady and strong. With slight variations, the
timings of a typical daily schedule in an ISKCON temple are as follows: Morning
Programme 4.00 a.m. Devotees rise, take shower, put on tilaka and fresh cloth
4.30 a.m. Mangala arati 4.55 a.m. Prema-dhvani
and Nrsingha Prayers 5.00 a.m. Tulsi arati 5.10 a.m. Japa Period begins At this
point the pujaris perform puja for the deities and dress Them in
fresh clothes. 7.00 a.m. Srngara arati (Greeting the Deities) 7.10 a.m. Guru
Puja ( Worship of ISKCON Founder- Acarya His Divine Grace A.C. Bhaktivedanta
Swami Prabhupada) 7.20 a.m. Srimad Bhagavatam class 8.15 a.m. Programme
ends, devotees take breakfast prasada and disperse for daily duties. Evening
Programme 6.50 p.m. Tulsi Arati 7.00 p.m. Sandhya Arati 7.25 p.m. Prema-
dhvani and Nrsingha prayers 7.30 p.m. Bhagavad-gita class (About one hour)
Deity Worship, Puja and Arati This is a very elaborate part of devotional service
which can only be briefly discussed herein. There is a book (called Arcana
Paddhati- The Process of Deity Worship) which elaborately describes many of the
procedures in the worship of Deities. However, these procedures are quite elaborate,
and can only be properly learned by personal instruction. The outline given here will
mostly serve as a guide for devotees living at home (who may have an altar of
pictures in their home - not installed Deities). According to Hari-bhakti - vilasa and
other authorised sastras, different standards of worship are acceptable in different
circumstances. Therefore the worship of the Lord at home by a householder may be

13
suitably adjusted to his capacity and need not be like that in an opulent, well-
established temple. The proper standard for Deity worship is to have regularly
installed Deities, worshipped strictly according to scriptural directions; but many
devotees are not ready orcapable of such worship. It is for such devotees that these
directions are intended. Anotherpoint is that there is no single, clearly-defined
methodology of worship given in the scriptures. Therefore what has been given here
are very simple procedures which can be easily followed by all. For instance, in the
home situation it is quite acceptable and normal for women to perform puja and
aratis; although it is unthinkable that they could do so in the famous temples of
India. Nevertheless, even at home, women should not engage in worship directly
during the time of month they are considered unclean. However, although certain
standards for householders may be relaxed, they should not be skimpy or miserly in
their home worship. Unless one is completely poverty-stricken, he should arrange
at least to use good quality incense, flowers etc. Everything in the Deity room and
all paraphernalia for worship should be kept spotlessly clean. Brass and copper
utensils should be always bright and shiny. Deity dresses should be discarded and
replaced atthe first signs of becoming soiled and old. The Deities Themselves,
pictures, altar clothes, conches, cloths used in arati, the floor and walls of the Deity
room all need regular cleaning. Flowers used in worship are best removed from the
altar at night. Before offering arati or performing puja (and even before cooking if
worshipping installed Deities), a bath should be taken and fresh cloth put on. Silk is
the best cloth for Deity worship; cotton is also acceptable; polyester, terrycotton,
and artificial cloth/cotton-mixes are forbidden. Proper Vaisnava dress should be
worn (see section on Vaisnava Appearance), not Western-style. Offering arati -
general outline The following items should be placed on a plate specially kept for
this purpose ("the arati plate"): 1. A conch for blowing 2. A cup filled with fresh
water and a spoon 3. Incense - 3 sticks 4. "Pancapradip"- a ghee lamp with five
wicks 5. A conch for offering water in and a stand to rest it on. 6. A container of
water for offering 7. A small piece of cloth.Handkerchiefs are commonly used.
Varieties without printed writing on them are the best. 2 or 3 should be kept only
for offering at arati. The handkerchief must be clean and neatly folded. 8. A small
plate of flowers 9. An oil wick, candle and matches A camara (whisk) and peacock
fan are permanently kept in the Deity room. The devotee who offers arati pays
obeisances outside the Deity room. Next, he performs acamana as follows: Taking
the spoon from the acamana cup in his left hand he places water from the acamana
cup in his right hand then sips it up in his mouth. Then he says, "Om kesavaya
namah" and places another drop of water in his right hand. This procedure is
repeated two more times; the second time after sipping water he says "Om
narayanaya namah," the third time he says "Om madhavaya namah." The acamana
cup is used throughout the arati to purify the hands and all objects offered. To
purify an object, simply put three dropsof water on it. After performing acamana,
first purify the blowing conch (which is kept just outside the Deity room); take it in
the right hand and blow three times. Purify it again (with water), purify the right
hand again with water and enter the Deity room. From inside the Deity room open
the curtains (which had hitherto been closed) while ringing the bell. Upon seeing the
Deities, all the devotees present bow down and offer obeisances, then stand up and

14
begin kirtan. Place the arati-plate on a small table, which is kept in the Deity room
for that purpose. Now purify the incense (with a drop of water at the base) and light
it. Best is to have an open oil lamp; next best is to use a candle. Either an oil lamp
or a candle should be lit with matches immediately upon entering the Deity room.
Or keep an oil lamp permanently burning. Otherwise, use matches to directly light
the incense. Purify both hands, and the bell; pick up the incense in the right hand
and the bell in the left and start to offer arati, ringing the bell all the time, while
offering each item. Each item is offered by circling it in a clockwise direction
around of the picture or the Deity of each worshippable personality being
worshipped. After mentally taking permission from one's spiritual master, offer
each item first to Krsna, then Radha, then Nityananda, then Caitanya Mahaprabhu,
then Srila Prabhupada, then to one's initiating guru. The items of puja paraphernalia
are offered in the following order: 1. Incense 2. Ghee Lamp 3.Water in conch (this
is a different conch to the one blown at the beginning of the arati) 4. Cloth 5.
Flower 6. Camara 7. Peacock fan When offering water in the conch, after offering
to each worshippable person, pour out three drops into the water holder kept for
this purpose. After offering to all the worshippable personalities, pour the balance
of water in the conch into the water container,then take the water container in the
left hand, come to the front of the Deity room, pour a little water into the palm of
the right hand, and throw it over the heads of the assembled devotees. Throw a few
handfuls of water until all the devotees have received a little water on their heads.
After offering the flowers, place one or a few at the lotus feet of all the personalities
worshipped on the altar and keep a few for distributing to the assembled devotees.
The camara and the fan are simply waved a few times in the direction of each
worshippable personality. In winter, when the cooling effect of the fan is
undesirable, it should not be used. Remember to purify each item before offering it
and to repurify the hand after offering each item. The arati is completed in about 20
minutes. The conch is blown three times again, the kirtan comes to an end, prema-
dhvani is recited (see songbook), and the arati paraphernalia is removed for
cleaning. During the arati the pujari's attention should be concentrated on what he is
doing - worshipping the Supreme Lord. The pujari's attitude is one of great awe and
reverance. Arati is sometimes offered with only incense, flowers and camara. This
is called a dhupa-arati. But all the items mentioned above should be offerd at
mangala arati and sandhya-arati. Puja In the scriptures many complex methods of
puja are described. Only a very basic outline of puja is given here, because doing
complex puja is not possible for all. The proper system is that puja is learnt after
receiving brahminical initiation; but for beginning devotees, wanting to do simple
daily puja at home, this very much simplified outline is given. Direction is being
given for those worshipping pictures of the Lord: devotees worshipping Deities of
wood, metal, stone or brass should consult the book"Arcana Paddhati" or an
experienced pujari for guidance. Puja is performed early in the morning, after
mangala-arati, and after cleaning all the pictures, the altar and the Deity room. In
the scriptures there are directions for worshipping with five, ten, sixteen or sixty-
four upacaras (items). The five items are gandha (scent), flowers, incense, a single
ghee lamp and naivedya (food). First, puja is offerd to the guru, then to Sri Sri
Gaura Nitai, then to Sri Sri Radha Krsna. After worshipping the guru take

15
permission from him to worship Sri Sri Gaura Nitai and Sri Sri Radha Krsna.
Worship with five items is conducted as follows: Prepare gandha (a paste of
sandalwood and camphor; pink sandalwood should be used, not the bright red
variety). Then, sitting on a mat on the Deity room floor, place the picture of the
guru on a small table in front of you. Put a little gandha on the guru's forehead.
Next, affix a fresh tulsi leaf to the guru's right hand using the gandha paste (tulsi is
only offered to the feet of the Visnu-tattva Deities; the idea of placing tulsi in the
guru's hand is that he will place it at the lotus feet of Krsna). Next, offer incense, a
ghee lamp, then flowers -as in arati. After offering, flowers are placed at the lotus
feet of the guru. Next, place a freshly made garland on the picture of the guru
(either the pujari or another member of the family can collect flowers and make
garlands). Now do the puja in the same way for the Panca tattva, then for Sri Sri
Radha Krsna. Now offer the naivedya (bhoga foodstuffs). Either simple fruits,
sweets, milk, etc., can be offered, or cooked foods also. Now the puja is finished;
arati may now be offered. Throughout the puja suitable mantras and songs in praise
of the guru, Sri Sri Gaura Nitai and Sri Sri Radha Krsna are chanted or sung.
Reading Spiritual Literature Reading is an extension of the hearing process; one
gains knowledge by receiving it from another. There is a vast treasure house of
Vaisnava literature. The most important of these books have been translated into
English by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada. Although
Srila Prabhupada is no longer personally present with us, everyone can directly
associate with him by reading his books. Srila Prabhupada was especially
empowered by Krsna to present all the subtleties of Vaisnava understanding in
straightforward English language, just suitable for modern man to comprehend.
Although there are many books available for devotees to read, devotees who desire
to easily grasp the essence of Krsna consciousness should concentrate on reading
Srila Prabhupada's books. Among the many books which he has translated, Srila
Prabhupada has said that the most important are Bhagavad-gita As it Is, Srimad
Bhagavatam, Teachings Of Lord Chaitanya and Nectar of Devotion. Reading of
these Vaisnava literatures on a daily basis is essential for all devotees. Read for one
hour, two hours or at least half an hour daily. Like all devotional activities, reading
should be done with deep concentration and respect, praying to guru and Krsna to
be blessed with the ability to understand such exalted subject matters. THE FOUR
REGULATIVE PRINCIPLES The four regulative principles of devotional service
are: 1. No eating of meat, fish or eggs 2. No intoxication 3. No gambling 4. No
illicit sex life These are the four pillars of sinful life. They directly destroy the four
pillars of religion, namely mercy, austerity, truthfulness and cleanliness. If one is
sinful and has no mercy, austerity, truthfulness or cleanliness, how can he advance in
spiritual life? Therefore strict following of these four regulative principles is a
<169>must<170> for every devotee and indeed, for every civilized human being.
Apart from meat, fish and eggs, garlic and onions are also forbidden for devotees, as
are factory-made bread and biscuits and other food cooked by nondevotees.
Actually, devotees only like to take Krsna-prasada - food cooked specifically for the
pleasure of the Lord and offered to Him with love and devotion. Intoxication
includes not only alcohol, ganja and hard drugs, but also tobacco, pan, betelnuts,
betel powder, tea and coffee. Along with gambling, all frivolous activities, such as

16
watching TV, going to the cinema, mundane sports and music etc., are not meant for
devotees. Note that lotteries are gambling. Illicit sex means any sexual relationships
other than that within marriage for the purpose of begetting Krsna conscious
children.

Restricting man-woman association pumsah striya mithuni

bhavam etam tayor aho hrdaya-granthim ahuh ato-grha-
ksetra-sutapta-vittair janasya moho'yam aham mameti

Translation: "The attraction between male and female is the basic principle of
material existence. On the basis of this misconception, which ties together the hearts
of the male and female, one becomes attracted to his body, home, property, children,
relatives and wealth. In this way one increases life's illusions and thinks in terms of
<169>I and mine<170>. Srimad Bhagavatam 5.5.8

In Vedic culture, association between men and women is not only restricted for
brahmacaris and sannyasis, but even for married couples. Of course, within marriage
husband and wife must associate; but that association should only be to assist each
other in advancement in Krsna consciousness. Unnecessary mixing, even between
husband and wife, is the cause of falldown for both. (This subject has been very
elaborately discussed by the author in his book <169>Brahmacarya in Krsna
Consciousness<170> ). Krsna conscious couples sanctify their conjugal relationship
by uniting for the purpose of begtting devotee children. Srila Prabhupada directed
his householder disciples to each chant at least 50 rounds of japa to purify their
minds before copulating. According to the consciousness of the parents at the time of
sex life, a suitable soul is attracted to the womb of the mother. So if the parents
beget offspring in Krsna consciuosness, their children will also be Krsna conscious.

In this modern, disturbed age, it is often very difficult for husband and wife to live
peacefully together. But if Krsna consciousness replaces selfish sense gratification as
the basis of marriage, family life can be very pure and happy. Married life in Krsna
consciousness is a greater subject than can be dealt with in depth in this book.
Persons desiring to spiritualize their home are advised to contact mature, senior
grhastha members of ISKCON for guidance and advice.

When to sing which songs

The following songs as indicated below are sung at specific times in all ISKCON
centres throughout the world. The songs are identified by their first lines. The full
texts of the songs are found in the book <169> Songs of Vaisnava Acaryas <170>.

When to sing Song Mangala arati samsara davanala

lidha loka After each arati namaste narasringaya Tulsi arati
tulasi krsna preyasi namo nama Guru-puja sri guru carana padma

17
Before honouring prasada sarira avidya jal Sandhya arati jaya
jaya gauracander aratika

Tulsi <169>Tulsi is auspicious in all respects. Simply by seing, simply by touching,

simply by praying to, simply by bowing before, simply by hearing about or simply
by sowing this tree, there is always auspiscousness. Anyone who comes in touch
with the tulsi tree in the above mentioned ways lives eternally in the Vaikuntha
world. <170> - Skanda Purana Every devotee keeps at least one or two tulsi plants at
home, waters them daily, and looks after them carefully. It is said that where tulsi
flourishes is a sign of bhakti at that place. Tulsi arati is generally conducted in the
temple room. Before bringing tulsi in, the Deity room curtain is closed (because
tulsi should not be worshipped in front of the Deities). At the time of arati, the pot
in which tulsi is kept is decorated with a nice cloth. Tulsi-devi is thus placed on a
stand or table in the middle of the temple room. As she is brought in one devotee
chants the following mantra and all the devotees chant responsively (this procedure
is repeated three times) : vrndayai tulasi devyai priyayai kesavasya ca visnubhakti
prade devi satyavatyai namo namah The specific song for tulsi arati is sung (see
<169>Songs of the Vaisnava Acaryas<170>) and the arati is conducted as follows.
The arati plate is made up with an acamana cup, a bell, three sticks of incense, a
ghee lamp and a small plate of flowers. Matches or a lighted candle or oil lamp are
also required. The devotee who is to offer the arati first performs acamana. Then
he offers lighted incense, then the lighted ghee lamp, and then the flowers to Tulsi-
devi by waving them in circles before her. After the incense is offered it is put in an
incense holder to continue burning. After the ghee lamp is offered, it is handed by
the devotee offering the arati to another devotee, who then brings it to all the
devotees present, who then touch their hand first over the flame and then to their
heads. After offering the flowers, a few are placed at the base of the tulsi stem and
the rest are distributed to the devotees to smell. When the tulsi-arati is completed,
the devotees perform clockwise circumambulation of Tulsi-devi, while chanting the
following mantra : yani kani ca papani brahma hatyadikani ca tani tani
pranasyanti pradaksinah pade pade followed by Hare Krsna kirtan. A few more
points about Tulsi Tulsi leaves are essential for Vaisnava puja. Tulsi leaves should
be collected in the morning using scissors which are specifically used for this
purpose only. Care should be taken not to hurt Tulsi- devi (remember: she is not an
ordinary plant - she is a great pure devotee) Tulsi manjaris (seed receptacles)
should be cut as soon as they appear. Otherwise many tulsi plants will start to grow
everywhere and it will become difficult to care for them properly. Also, early
cutting of manjaris helps tulsi to grow strong and healthy. Tulsi should be kept in
such a way and such a place that animals don't disturb her (dogs actually like to
urinate on tulsi and goats like to eat her). She should be placed away from pathways
so that people do not thoughtlessly brush past her. Children (and adults too!) should
be trained to treat her respectfully. Tulsi does not like the hot summer sun, so try to
keep her in the shade. Although tulsi has reputed medicinal qualities, devotees do
not think of her as medicine. She is a pure devotee and worshippable by us. For
devotees, cultivation of tulsi is for cultivation of devotion and nothing else. Tulsi
leaves are offered in devotion at the lotus feet of Visnu- tattva Deities and pictures

18
and to no-one else. This means that tulsi leaves are to be offered to the lotus feet of
Krsna, Nrsinghadeva, Lord Caitanya, Nityananda Prabhu, Advaita Prabhu etc. but
not to the lotus feet even of Radharani, Gadadhara Pandit, Srivasa Pandita or to the
sampradaya acaryas. However, in Deity worship, tulsi may be placed in the right
hand of one's guru for him to offer at Krsna's lotus feet. Tulsi leaves are also
necessary for offering bhoga (foodstuffs) to the Lord.

Vaisnava Appearance Although dressing as a

Vaisnava is not completely essential (inward consciousness being more important
than external appearance), it is very important. Just as a policeman in uniform is
recognised for what he is by the populace (and thus is dealt with by them in a
particular way according to his occupation), so a devotee proclaims to the world his
commitment to Krsna consciousness by dressing as a devotee. Devotees who dress as
such regularly have the pleasent experience of explaining why they are devotees to
curious members of the public. Thus, dressing as devotees gives us more
opportunities to preach. Furthermore, by dressing as a Vaisnava, the devotee takes
the responsibility to act as a Vaisnava. One appearing as a sadhu is expected to
conduct himself in a dignified way; so dressing as a devotee helps the devotee to act
in an exemplary way. It is a fact that if we look like a Vaisnava, it helps us to feel
like a Vaisnava.

On the other hand, Western dress (which has become so popular nowadays)
automatically tends to put us in a different frame of mind. Western dress is
associated with Western standards, with a lifestyle based on lust and greed; and is
therefore best avoided. If one feels uncomfortable appearing as a Vaisnava in public,
he can dress like that at home, or at least when visiting temples or at the time of
practising Krsna consciousnsess at home. Ideal Vaisnava appearance is as follows:
For men: tilak, tulsi neckbeads, shaved head with knotted sikha (sikha not more than
one and a half inches wide). Householders living outside the temple who feel
constrained to keep a shaved head may have very short, neatly kept hair, but never
long hair, for long hair is considered objectionable by the followers of Sri Caitanya
Mahaprabhu. Face clean shaven, no beard, no mustache or sideburns. Dress -dhoti
worn with a kach (the folded cloth which is tucked in at the back). On the upper part
of the body a traditional style kurta and/or cloth top- piece. Turbans are also
acceptable. T-shirts with non-devotional pictures or words are not. Thus neatly
attired, the Vaisnava appears like a perfect aristocratic gentleman engaged in the
service of Lord Krsna. For women: traditional Indian dress (sari) plus tilak and
neckbeads. No Western fashions, no loose hair; hair parting in the middle of the
head and the rest of the body well covered in the presence of men other than
husband and sons.

1>+MD:\WORD\NORMAL.STYEPLX800@|P5 Caturmasya and

Damodara vrata

19
Caturmasya is a four month period of austerity observed during the rainy season.
Traditionally, during the monsoon, those sadhus and sannyasis who travel from
place to place to enlighten the general populace stop their wanderings and remain in
a holy place for four months to worship the Lord with vows of austerity. However,
ISKCON members, on the order of Srila Prabhupada, do not stop their intensive
preaching activities during the rainy season and do not therefore observe very
severe Caturmasya vows. They observe the following dietary restrictions: in the first
month one should not eat spinach. In the second month, one should not take yogurt.
In the thiird month, one should not drink milk. In the fourth month one should not
eat urad dahl. The Caturmasya period is reckoned from sayana ekadasi (in the month
of Asada) to uttara ekadasi (in the month of Kartika); or from Asadha purnima to
Kartika purnima; or simply during the solar months of Sravana, Bhadra, Asvin and
Kartika (consult the Vaisnava calendar for the exact dates). The fourth month of
Caturmasya, Kartika, is dedicated to Lord Krsna in His Damodara form and is
known as Damodara month. "Damadara" is a name of Krsna referring to when He
was tied up with a rope around His stomach as a punishment by His mother, Yasoda.
This is a month during which many Vaisnavas go to reside in Vrindaban, following
special vows. In the temples, a picture of Damodara and Yasoda is placed on the
altar and morning and evening all devotees individually offer ghee lamps to the
Deities (from outside the Deity room) while congregationally singing the prayer
"Damodarastakam." (see song book)

The Guru and Initiation No one can become self-realised simply by reading books.
Getting extracted from maya's clutches is not easy. It is a path on which tests and
difficulties are certain. No one can enter the kingdom of God on their own strength
alone. Therefore, all the scriptures emphatically state the absolute necessity for all
spiritual aspirants to accept the shelter of a bona fide spiritual master. Srila
Prabhupada has said: "In every step of one's life the spiritual master guides. To give
such guidance a spiritual master should be a very perfect man. Otherwise, how can
he guide...? One cannot deny the order of the spiritual master. Therefore, one has to
select a spiritual master by whose orders one will not commit a mistake. Suppose
you accept the wrong person as a spiritual master and he guides you wrongly. Then
your whole life is spoiled. So one has to select a spiritual master whose guidance
will make one's life perfect. That is the relationship between the spiritual master and
the disciple: It is not a formality. It is a great responsibility both for the disciple and
for the spiritual master." (Quotes from Srila Prabhupada Lilamrta, Volume 2, by
Satsvarupa Das Goswami). Within ISKCON at the present time, any disciple of Srila
Prabhupada who is in good-standing within the society, may be approached and
requested to initiate a candidate into Krsna consciousness. "In good standing,"
means that he must have a clean record of following the regulative principles, daily
chanting 16 rounds of the Hare Krsna maha-mantra on japa mala; a good record of
rising early and attending temple programmes, steadiness in devotional service,
philosophical fidelity with the tenets of Krsna consciousness; and is working within
the organizational framework of ISKCON, as accepted by the Governing Body

20
Commission. According to Hari-bhakti-vilasa, a candidate for Krsna consciousness
should regularly hear about Krsna from a recognized devotee for at least a year.
During this period, a relationship of guru and disciple may develop by service and
enquiry. Then,if the disciple feels confident that, "Here is a person who I can
surrender to, who can lead me to Krsna" he may approach that devotee and pray to
him for initiation. Satisfied that the aspirant is serious and sincere, the guru may
then initiate him. Cheap, rushed initiations are therefore not in order. In ISKCON,
because the initiating gurus are often travelling, and the number of disciples may be
many, a guru may have limited opportunities to assess the character of a prospective
disciple. In such cases he may accept the recommendation of a senior disciple
(usually a temple president). And every candidate for initiation has to pass a
standard written or verbal test, so that it is clear that he has an understanding of
what he is doing. Whoever one accepts as a guru in ISKCON he will give the same
basic instructions - those which were given to us by Srila Prabhupada (i.e. rise early,
chant 16 rounds, etc.). However, the guru is a personal link to the parampara and
prospective disciples are strongly recommended to be very thoughtful in the matter
of accepting a guru. Although they may take advice from others, they should also
personally scrutinize the character of a devotee from whom they are considering
accepting initiation. Apart from the guidelines given above (for a devotee in "good
standing" within ISKCON) one should see how much the guru has controlled the six
urges, has developed the six positive qualities, and is free from the six faults (see
Nectar of Instruction, verses 1-3, for a detailed explanation). Furthermore, a
disciple should see how much an initiating spiritual master is attached to the process
of devotional service and the preaching of Krsna consciousness. One should also
understand that for a guru to have a big position and many followers is not
necessarily indicative of his advancement in Krsna consciousness, or his ability to
train disciples in devotional service. The guru-disciple relationship is ideally very
close and personal. Therefore, when selecting the person who is to be one's spiritual
master, one's worshippable guide, there are personal considerations also. For
instance, although the teachings of all bona fide spiritual masters are the same, each
spiritual master has his own personality and approach to guruship. Some gurus may
be very strict and demanding of their disciples; others may be more liberal. Some
devotees thrive in a strict spiritual atmosphere; others cannot adjust to such a
situation and do better without being highly controlled. Again, one guru may be
very much inclined to Deity worship, another to cow protection, another may have a
special love for kirtan, yet another may strongly emphasize transcendental book
distribution. (Actually, Srila Prabhupada so strongly emphasized the importance of
transcendental book distribution that all of his disciples and followers are expected
to share in that mood. Still, some may be stressing it more than others). So,
considering one's own inclinations and phsychological make-up, he may approach a
suitable devotee for initiation. Another important personal consideration is that it
would generally be wise to take initiation from a devotee who one will get a regular
opportunity to hear from and serve. Also, a great advantage is to take initiation from
a devotee who speaks the same language as the disciple! Be careful of being
pressured into accepting initiation from some over-zealous disciples of his; that is
not the correct process. Those coming to ISKCON for spiritual shelter are entitled to

21
approach any thus authorized member of the society to grant initiation to them.
Although thoughtfulness is required in the matter of initiation, waiting an
inordinately long time is also not generally recommended. Generally, those who
take up following the four regulative principles and daily chanting of 16 rounds of
the maha-mantra, accept initiation within one to two years of having taken up the
process. Below is a simple summary of the system of initiation (and beyond) as
approved by the ISKCON GBC: 1. A candidate starts associating with devotees. 2.
At least six months after having started following the four regulative principles,
chanting sixteen rounds of Hare Krsna maha-mantra japa daily, and hearing from
senior devotees, he may decide which senior devotee he wishes to be initiated by.
He should approach that devotee and a period of mutual testing begins. 3. After
another six months (minimum), if both parties are agreeable, he may be initiated by
that devotee. At that time he will receive a spiritual name (diksa-nama). 4. The new
initiate goes on hearing and chanting. After some more time, if the disciple remains
steady in devotional service, (usually at least one year), the spiritual master may
offer him brahminical initiation and Gayatri mantras. One important point is that,
apart from one's own initiating spiritual master, one should continue to hear from
and serve other devotees (especially senior devotees) in ISKCON. Although it is
natural that one will have affection for his own guru, the Vaisnava etiquette is that
one should treat the guru's Godbrothers as respectfully as the guru himself. Another
important point is that, if one has previously taken initiation from a person who is
not a bona fide, recognized Vaisnava, that person can, and, (according to scripture),
must be rejected, for the sake of accepting a bona fide spiritual master. People who
already have such "gurus" are often afraid to give them up, fearing retribution, but
they need not worry. The scriptural warning against leaving one's spiritual master
does not apply in the case of bogus gurus, and this is stated in the scripture itself.
Those who take shelter of a proper Vaisnava guru will certainly be directly
protected by Krsna (see Srila Prabhupada's purport to S.Bhag.: 8.20.1, for further
discussion of this point). "The Spiritual Master and the Disciple," published by the
BBT, is a comprehensive series of extracts from Srila Prabhupada's books on this
very important subject. It is recommended that before taking initiation, every
devotee should carefully study this book.

1>+"&&())C:\WORD5\NORMAL.STYPSDOWN*@wqP'&(5 ISKCON
ISKCON (The International Society for Krsna Consciosness) was founded in New
York in 1966 by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada. It
rapidly expanded to become a worldwide confederation of several hundred temples
and asramas, with affiliated farm communities and gurukula schools. ISKCON is
based on the timeless teachings of Bhagavad-gita and Srimad- Bhagavatam, as
received in disciplic succession from Lord Caitanya Mahaprabhu. Lord Caitanya
appeared in Sri Mayapura Dhama and promulgated the science of Krsna bhakti. He
popularised the chanting of Hare Krsna Hare Krsna Krsna Krsna Hare Hare/ Hare
Rama Hare Rama Rama Rama Hare Hare, the maha-mantra (great chanting for
deliverance) most effective in this age of Kali. ISKCON's spiritual lineage is traced
from Srila Prabhupada back through a chain of spiritual masters, through Lord
Caitanya, back through Madhvacarya, to Lord Brahma and ultimately to Lord Krsna

22
Himself. This principle of parampara (unbroken disciplic succession) is a major
hallmark of ISKCON's authenticity. Managerially ISKCON is divided on a world
wide basis into several zones (approximately thirty at present). Each zone is
overseen by a senior devotee. His position is Governing Body Commissioner (GBC
Officer). The highest managerial authority in ISKCON is the GBC body (comprised
of all GBC officers). The GBC body meets once yearly in Mayapur for reviewing
and planning the activities of the society. Decisions within the GBC body are made
on a voting basis. Within each GBC zone there are several temples. Each temple is
financially and to a large extent managerially independent of all others. Thus, there
is no one head office of ISKCON, although Mayapura is considered to be the main
spiritual headquarters in the world. Each temple has a Temple President, who is its
main officer and temporal authority. The GBC officer regularly visits the temples
in his zone to help ensure that spiritual standards are being maintained, to see that
management and development are going on nicely, and to co-ordinate preaching
within the zone. Thus after the departure of Srila Prabhupada, there is no one leader
of ISKCON. Srila Prabhupada himself said that all his disciples - those that
followed - would become the leaders in his physical absence. He admonished his
disciples to work together co-operatively to help spread Krsna consciousness, and
this order remains the key to the continuing spread of the movement. We can
understand what a responsible position the GBC officers hold by examining the
qualifications which Srila Prabhupada expected of them: 1. He must demonstrate
exemplary personal sadhana by: (a) verifiably chanting sixteen rounds per day. (b)
following the four regulative principle (c) strictly following the temple programme,
starting with mangala-arati, and (d) regularly reading Srila Prabhupada's books. 2.
He must train all the devotees in his zone to maintain the above sadhana standard. 3.
He must possess ideal character by: (a) dealing in a straightforward way, free from
duplicity. (b) being able to give and take sadhu-sanga (c) avoiding any offence to the
Vaisnavas 4. He must be able to train and inspire others to preach and distribute
Srila Prabhupada's books by his instructions and personal example. 5. He must
ensure that the temple and Deity standards are maintained, that accounts are paid
regularly, and that the devotional life in the temple is healthy. 6. He must ensure that
policies and regulations of the GBC body are correctly upheld in his zone. 7. He
must manage so as not to "kill the spirit of enthusiastic service, spontaneous and
voluntary." 8. He must demonstrate world vision first and zonal vision second. 9. He
must establish self-sufficient farm communities based on varnasrama principles. 10.
He must see that Prabhupada's books are always in stock, and that "Back to
Godhead" magazine is published regularly.

Kirtan

harer nama harer nama harer namaiva kevalam kalau nastyeva

nastyeva nastyeva gatir anyatha - Brhan-naradiya Purana "In this
age of quarrel and hypocrisy the only means of deliverance is the chanting of the
holy names of the Lord. There is no other way. There is no other way. There is no

23
other way." Hare Krsna Hare Krsna Krsna Krsna Hare Hare
Hare Rama Hare Rama Rama Rama Hare Hare

iti sodasakam namnam kali kalmara nasanam

natah parataropaya sarva-vedesu drsyate

"These sixteen names composed of thirty-two syllables are the only means to
couteract the evil effects of Kali-yuga. In all the Vedas it is seen that to cross the
ocean of nescience, there is no alternative to the chanting of the holy name."

The importance of chanting the holy name of the Lord cannot be overly stressed.
Everyone should try to chant these holy names as much as possible. There are two
ways of chanting: loudly, usually to the accompaniment of mrdanga drums and
kartals (this is called "Kirtan") and "japa", which means chanting softly, mostly for
himself to hear. Kirtan is very simple to perform. Among a group of devotees, one
leads" the kirtan. That is, he sings first. Then the other devotees "follow," that is,
they sing the same words together in the same tune. Generally, unless the devotees
are musically practised, the tunes sung are simple, so that everyone can easily
follow. The most important mantra to chant is the maha-mantra : Hare Krsna Hare
Krsna Krsna Krsna Hare Hare/ Hare Rama Hare Rama Rama Rama Hare Hare. In
our kirtans this should be chanted most of the time, as taught by Lord Caitanya
Mahaprabhu. However, before chanting this mahamantra we should also chant the
Srila Prabhupada pranama mantra (see page xx) and the Panca-tattva-maha-mantra :
Sri Krsna Caitanya Prabhu Nityananda/ Sri Advaita Gadhadhara Srivasadi Gaura
Bhakta Vrnda.

It is necessary to chant this Pancatattva maha-mantra before chanting the Hare Krsna
maha mantra to invoke the mercy of Lord Caitanya and His associates and thus help
us to overcomme offenses incurred while chanting Hare Krsna. There are also many
authorised bhajans and mantras composed by great devotees. These songs enhance
devotional moods and it is important for devotees to gradually learn how to sing
atleast a few of the most important Vaisnava bhajans, especially those printed in the
book "Songs of the Vaisnava Acaryas," printed by the BBT.

Relating with Near and Dear ones Often, when one member of a family takes to
Krsna consciousness, all the other members of the family also become devotees.
That is a very favourable family situation. However, if other family members do not
agree to become devotees, an awkward and uncomfortable situation may develop.
Sometimes, not only the family members, but friends and neighbours consider the
new devotee to be crazy, start to put all kinds of pressure on him, and accuse him of
being ungrateful, irresponsible, etc. This is not a new phenomenon: Many eons ago,
the great devotee, Prahlada Maharaja, was severely harassed by his father,
Hiranyakasipu, for one reason only; because he would not relinquish his Visnu-
bhakti. Remembering Prahlada, those who have developed even a slight taste for

24
pure Krsna consciousness, cannot give it up for anything. A devotee may not be
able to convince his relatives to take up Krsna consciousness, but his relatives will
also not be able to convince him to leave Krsna consciousness. Such devotees
should always consider the actual reality of existence: that relationships with
friends, country, family and the rest are always fleeting and temporary. As twigs
floating down a river sometimes join together in groups, then again, by the force of
the current, seperate to form new groups, so, in the mighty "river of time," we flit
from one body to another, each time taking very seriously our position as a dog,
hog, human being or whatever. Another example is that of guests in a hotel who
meet and start conversations, but do not develop deep attachment for each other,
knowing that they will all depart for different destinations after a few days. In the
materialistic way of life, family attachments and family responsibilities are
considered most normal; for indeed, family life is the very basis of material
existence. But all devotees, even those who continue to live at home with their
family members, clearly know these family attachments for what they are: maya.
Another consideration is that those who surrender themselves fully to Krsna no
longer have any familial or social duties to fulfill. This is very clearly stated in the
Srimad-Bhagavatam (11.5.41) as quoted in Bhagavad-gita As It Is (1:41 and 2:38
purports). Indeed, a devotee who surrenders himself to the lotus feet of Krsna does
the best service to his family members, for Krsna automatically grants liberation to
many generations of a pure devotee's family (S.Bhag. 7.10.18). Everything
favourable for executing Krsna consciousness should be accepted, and everything
unfavourable should be rejected. What is a favourable situation for one devotee may
not be suitable for another. If home life is not favourable to our proper development
in Krsna consciousness, leaving home to take up the service of the Lord is an
alternative which should be seriously considered and discussed with senior ,
responsible devotees. "A person whose main concern is Krsna consciousness, even
if he is entrapped in household life, should always be ready to leave household
enticement as soon as possible." (Srimad-Bhagavatam 3.23.49 purport). Generally,
however, men with wives and dependant children are not recommended to suddenly
leave home. But those who are over fifty years old, or younger men who are still
unmarried should seriously consider leaving home to join the association of
devotees, and thus practice Krsna consciousness full-time. There is no need for them
to unnecessarily rot their lives away in the dark, stagnant pit of materialistic family
enjoyment. ("Vedic authority says that householders must leave home after the age
of fifty." Srimad-Bhagavatam 3:24:35 purport). For those who are serious about
Krsna consciousness, but who somehow have to live in a home full of non-devotees,
we can only recommend that they keep the peace as much as possible, without
compromising their principles. Very often, such family members are actually good
enough people - but we cannot expect that all will be fortunate enough to
understand the paramount importance of Krsna consciousness. Quite often it
happens that, with patience and diligence, a devotee is gradually able to turn his
originally apathetic or inimical family members to also become devotees of the
Lord. But one thing is for sure: no-one should give up their precious discovery of
Krsna consciousness just to satisfy a band of so- called relatives.

25
Obeisances Offering obeisances is an important part of the process of devotional
service by which the devotee confirms and reinforces his attitude of submission.
Obeisances are especially meant to be offered to the Supreme Lord and His
devotees. Obeisances are offered by falling completely on the ground, head down;
or by placing the head, lower legs and forearms only, on the ground (see diagrams).
It is also necessary to audibly offer specific prayers while bowing down. When
entering and leaving the temple room, obeisances are offered to the Deities. The via
media for offering anything - including obeisances to the Supreme Lord -is the
spiritual master; therefore, on bowing down to the Deities, the pranama prayers to
the spiritual master are recited. Uninitiated devotees offer pranama prayers to Srila
Prabhupada. In all ISKCON temples, there is a vyasasana (formal raised-seat for the
spiritual master) upon which Srila Prabhupada is placed, in either his picture or
deity form. The correct ettiquette here is to first offer obeisances to Srila
Prabhupada and then to the Deities on entering the temple room; and vice versa
while leaving. Obeisances are offered to tulsi-devi with the prayer; "vrndayai tulasi
devyai," etc. (see section on tulsi). Obeisances to tulsi are generally offered at the
time of tulsi-arati, but can be offered at other times also. Offering obeisances to
devotees is very important in Krsna consciousness. It not only enables us to make
rapid advancement in spiritual life but also helps to create and uphold loving
relationships between devotees. Offering obeisances to one's guru on entering and
leaving his presence is mandatory. Sannyasis should be offered obeisances at least
the first time they are seen in the day. It is nice to offer obeisances to all devotees -
particularly senior devotees - individually, upon seeing them for the first time in a
day. The guru is offered obeisances with the particular pranama mantra mentioning
his name. Other devotees are offered obeisances with this pranama mantra: "vancha
kalpa...etc." In all ISKCON centres, devotees mutually offer obeisances to each
other by bowing down and reciting this mantra in the morning, after tulsi arati.
Generally, when offered obeisances, a devotee immediately returns them; although
one who is very senior in the community of devotees may not always return
obeisances offered by those much junior; rather they may offer blessings and good
wishes for the other's spiritual advancement. If ever one speaks inconsiderate words
or behaves improperly towards a Vaisnava, he should, upon realizing his mistake,
immediately offer obeisances to that Vaisnava and beg for forgiveness. This is the
proper thing to do, even if one considers that he has also been wronged by that
Vaisnava. Such behaviour maintains sanctity and peacefulness in the society of
devotees.

Krsnaprasada The preparation, offering and distribution of prasada (foods offered

to Visnu) form a major part of Vaisnava culture. Non- devotees cannot understand
how the Lord eats, as the foodstuffs appear to remain untouched. But factually He
does eat, and devotees take the vow only to eat that which has been eaten by Him.
Preparation Krsna eats only that which is offered with love and devotion. Therefore

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devotees take care to procure fruits, vegetables, sugar, grains and milk products of
good quality and prepare them with great care and attention for the pleasure of the
Lord. Meat, fish, eggs, garlic, onions, mushrooms and red dahl cannot be offered to
Krsna. Excessively spicy foods are also unfit for offering. Milk should be that
from cows. Ghee (cow milk ghee) is best for cooking for Krsna. Those who cannot
procure it can use oil. Traditionally acceptable oils are mustard oil and sesame oil.
Due to the high price of first-class ingredients in the modern age, many devotees
living at home, worshipping Krsna according to their means, cook with other oils,
such as groundnut oil. While cooking, devotees think of how the Lord will enjoy the
offering - not of their own personal enjoyment or that of their families or of other
devotees. Great care is taken to see that the offering is prepared cleanly. No one,
including the cooks, can taste the food until after it is offerd to Krsna. Offering A
special plate and glass are kept only for offering food to Krsna. Foodstuffs prepared
for Krsna are placed on the plate, along with a glass of fresh drinking water. Pieces
of lemon (cut in quarters and with seeds removed) and a little salt can also be
placed on the plate. Liquid items (such as dahl) can be placed in small dishes
(katories) kept only for these offerings. In each preparation a tulsi leaf is placed.
The plate, thus made up, is brought and placed on the altar, on a table in front of the
altar or (if there is no altar arrangement) in front of a picture of Krsna. Sitting in
front of the altar and meditating on how Krsna will enjoy the offering, the devotee
rings the puja bell while reciting each of these prayers three times: 1. nama om
visnupadaya krsna presthaya bhutale srimate bhaktivedanta swamin iti namine
namaste sarasvati deve gaura vani pracarine nirvisesa sunyavadi pascatya desa tarine
2. namo mahavadanyaya krsna prema pradayate krsnaya krsna caitanya namine
gaura tvise namah 3. namo brahmanya devaya go brahmana hitaya ca jagad hitaya
krsnaya govindaya namo namah The devotee thinks that he is bringing the foodstuffs
to his guru, who then offers it to Krsna. He does not presume himself qualified to
offer anything directly to Krsna. The offering is left in front of Krsna for 15 minutes.
Then the plate is removed and the items transferred from it, either back to the pots
in which they were cooked, or onto a plate which is kept only for distributing maha-
prasada. This system of offering is very simple, but if the devotees offer everything
with love, Krsna will accept it. Terminology Uncooked or unoffered food is called
"bhoga." Food which is prepared and is ready for offering is also called bhoga or
more particularly "naivedya." That which has been offered to the Lord is called
"prasada." That which was directly offered on the plate to the Lord is "maha-
prasada." And remnants of prasada left by a pure devotee is called "maha-maha-
prasada." Cooking and eating utensils Aluminium pots are widely used for cooking
purposes in modern India, but they are actually poisonous and their use is
gradually becoming banned in the Western countries. They are thus unsuitable for
use in cooking for Krsna. China, glass, aluminium and plastic plates and glasses are
considered low class in Vedic culture. Eating utensils made of silver, stone, brass or
(widely accepted by traditional Indians in the modern day) stainless steel are all
acceptable. Best of all are plates made of leaves; used once then thrown away.

Preaching Lord Krsna states in Bhagavad-gita (18:64) that there is no-one in this
world dearer to Him than one who preaches this message. And Srila Prabhupada

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writes (Srimad-Bhagavatam purport): "Preaching is the easy way to understand the
Supreme Personality of Godhead." Lord Caitanya instructed: "Whomever you meet,
tell them about Krsna. In this way, on My order, become a guru and deliver this
land." (Caitanya-caritamrta. Madhya-lila 7:128). So, on Lord Caitanya's order,
devotees should not be content simply to perform devotional activities for their own
upliftment, but should try to bring Krsna consciousness to others. Everybody can
preach. Even if a devotee is not very learned in Vaisnava philosophy, he can request
everyone he meets to chant Hare Krsna. However, for those who are active in
preaching work, a thorough and regular study of Srila Prabhupada's books is
necessary. The best way to preach is to distribute Srila Prabhupada's books. It is
often easier to sell people Srila Prabhupada's books than to induce them to chant
Hare Krsna, or to convince them of the Krsna conscious philosophy. We may be
able to speak to someone for a few minutes, but if they take a book they can study it
for several hours. Furthermore, in the books they will get a clear presentation of
Krsna conscious philosophy directly from the topmost empowered devotee - Srila
Prabhupada. And one book may be read by many people. Therefore, Srila
Prabhupada certified that book distribution is the best preaching. Regarding
preaching and the duties of sannyasis and householders, the following quote (from
S.Bhag. 3:21:31 purport) is very interesting: "A sannyasi, or one who is in the
renounced order of life, should wander from door to door, from village to village,
from town to town and from country to country, all over the world, as he is able to
travel, and enlighten the householders about Krsna consciousness. A person who is
a householder but is initiated by a sannyasi has the duty to spread Krsna
consciousness at home; as far as possible he should call his friends and neighbours
to his house and hold classes on Krsna consciousness. Holding a class means
chanting the holy name of Krsna and speaking from Bhagavad-gita or Srimad-
Bhagavatam. There are immense literatures for spreading Krsna consciousness, and
it is the duty of each and every householder to learn about Krsna from his sannyasi
spiritual master. There is a division of labour in the Lord's service. The
householders duty is to earn money because a sannyasi is not supposed to earn
money but is completely dependant on the householder. The householder should
earn money by business or by profession and spend at least fifty percent of his
income to spread Krsna consciousness; twenty-five percent he can spend for his
family, and twenty-five percent he should save to meet emergencies. This example
was shown by Rupa Goswami, so devotees should follow it."

Preface: The principles of following guru, sadhu and sastra "Srila Narottama Dasa
Thakura advises; `sadhu-sastra-guru-vakya, cittete kariya aikya.' The meaning of
this instruction is that one must consider the instructions of the sadhu, the revealed
scriptures and the spiritual master, in order to understand the real purpose of
spiritual life. Neither a sadhu (saintly person or Vaisnava), nor a bona fide spiritual
master, says anything that is beyond the scope of the sanction of the revealed
scriptures. Thus the statements of the revealed scriptures correspond to those of the
bona fide spiritual master and saintly persons. One must therefore act with reference
to these three important sources of understandding." (Cc. Adi,4.8 purport). The
philosophy and practice of Krsna consciousness are delineated by guru, sadhu and

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sastra. Sastra (scripture) is the word of God, or (equally as valid) that which is
spoken by realized devotees of God. Sastra is strictly followed by sadhus, but only
scriptures and commentaries which are accepted by Vaisnavas can be considered
properly authorized. That which is bona fide is thus not to be accepted whimsically,
but is received through the changeless and timeless system of devotional service, as
corroborated throughout the eons by great mahajan sadhus as Lord Brahma, Narada,
Lord Siva, etc. That system is received even in the present day by the unbroken
disciplic succession (parampara). Many people become enthusiastic to take up
Krsna consciousness, and try to follow what they have seen the devotees doing. But
because of lack of proper guidance and association, they are unable to advance
properly beyond the neophyte platform. Their understanding and practice of Krsna
consciousness is often somewhat odd, due to lack of maturity and the tendency to
mix speculative ideas with those of pure devotional service. Of course, imitation of
a good thing is desirable, but to be actually successful in devotinal service one must
accept the authorized process. One must accept the guidance of a bona fide spiritual
master with full submission. Simply imagining oneself to be religious on the
strength of a little external practice is not helpful to anyone. This book will, to a
great extent, help protect those who want to make a start in devotional service but
have little personal guidance to be saved from unnecessarily becoming confused on
the path of bhakti. This book is able to do so because it is based on the infallible
ground of guru, sadhu and sastra. At least the readers will not have to speculate
about how to put on tilak, perform sankirtan, etc. But again, the stress must be given
to accepting the shelter of a bona fide spiritual master, taking initiation from him,
learning from him, and serving him in full submission.

Setting up a Temple at Home It is essential for householder devotees (especially

those who live away from a temple community) to have a temple in their home.
Those who have sufficient means and space sometimes construct a temple building
seperate from their house. But most devotees set aside a room in their residence as
the temple room or puja room. Those with very limited space can simply set up an
altar within their residential quarters. The temple room is where the family members
assemble for kirtan, arati, and readings from scripture; where offerings of food are
made to the Lord, and where the family members can come individually to chant
japa, study the scriptures and pray to the Lord. A seperate room is much better than
the "cupboard in the corner" set-up, because in a seperate room an atmosphere of
sanctity may be preserved. In other rooms the children can play and the adults can
relax, socialize and perform their household chores; but the temple room can be
kept strictly for spiritual practices only. In the household temple, the Lord and His
pure devotees may be worshipped in their picture form. Later, when the
worshipping devotees become more advanced and experienced, Deities may be
installed. Advanced Deity worship should be undertaken under the guidance of a
Vaisnava guru; therefore, such Deity worship has not been detailed in this book. If
the worshipper actually has a spirit of devotion, worship of the Lord in His picture
form is not inferior to the worship of the Lord in His Deity form, composed of
wood, stone or metal. But because such worship is a little detailed and complex, the
facility for such worship is generally offered to devotees who have proved their

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dedication over a period of time. In the pure Vaisnava sampradaya, Sri Krsna, the
original Personality of Godhead, is worshipped along with his expansions, internal
energies, and pure devotee acaryas. Lesser forms of worship, such as that of
demigods, is not encouraged. Therefore Vaisnavas are very selective about which
pictures to place on their altar. Although such respectable personalities as demigods
and one's father and mother are certainly to be honoured, they are not to be
worshipped in the same place as Krsna. As for pseudo- incarnations and bogus
sadhus - they have no place at all. A standard home altar should have the following
pictures: 1. Sri Sri Radha-Krsna 2. Lord Nrsinghadeva (devotees especially worship
this form of the Lord because; (a) He protects them from demons and disturbances
- both very prominent in this dark age of Kali - and (b) He particularly helps the
devotees to uproot the demoniac desires from within their hearts). 3. The Panca-
tattva (Lord Caitanya and His four principle associates). 4. The six Goswamis of
Vrindaban (Sri Rupa Goswami, Sri Sanatana Goswami, Sri Raghunatha Bhatta
Goswami, Sri Raghunatha Dasa Goswami, Sri Gopala Bhatta Goswami and Sri Jiva
Goswami): Prominent disciples of Lord Caitanya who, under His direction,
presented to the world the teachings and practices of Gaudiya Vaisnavism. 5. The
sampradaya acaryas: Srila Bhaktivinoda Thakura, his disciple Srila Gaura Kisora
Dasa Babaji, his disciple Srila Bhaktisiddhanta Sarasvati Thakura, and his disciple -
ISKCON Founder Acarya, Srila A.C. Bhaktivedanta Swami Prabhupada.
(Sometimes devotees also keep the picture of Srila Jagannatha Dasa Babaji - the
guru of Bhaktivinoda Thakura - on their altars. 6. After taking initiation, or from the
time one is considering initiation, pictures of one's guru (or of several devotees who
are taking the responsibility of accepting disciples and for whom one has special
regard) are to be placed on the altar. A typical set-up of an altar is shown herein:
(Diagrams to be drawn) It is important to note that the pictures of those who are
superior in the spiritual hierarchy should never be placed below those who they are
worshipped by. For example; the picture of the guru is never to be placed above that
of Krsna. Pictures of the gurus are placed below Krsna. Similarly, the Panca-tattva
worship Radha-Krsna and are worshipped by the sampradaya acaryas. So Their
picture should be placed below Radha-Krsna and above the sampradaya acaryas. It
is best to have an altar especially made from wood or other materials, so as to be
able to place all the pictures properly and nicely on it. A small table about three feet
high, for placing the arati plate on, is kept to the front of the altar - the left side.
This table can also be used for placing the plate of foodstuffs on at the time of
offering bhoga. Another very small table, about one foot high, is required for
naivedya, and a mat, preferably of kusa or other grass, is also required. The temple
room can be decorated tastefully, withnice flowers and garlands daily offered to the
Lord. Worship of the Lord should be conducted as opulently as possible. But even if
one has not very sufficient means, one should endeavour to worship as nicely as
possible, according to his capability. At least incense can be regularly burned and
the temple room kept spotlessly clean and tidy. There are many rules and
regulations to be observed in the temple room. These rules are listed in the "Nectar
of Devotion." In family situations it may not be possible to enforce all such
regulations, but as high a standard as is practical should be aimed for. The temple
room is where we invite Sri Krsna, the proprietor of multi-universes, to personally

30
come and preside over our home; so we always have to maintain a most reverential
attitude towards Him in the temple room.

Tilak The wearing of tilak is essential for all devotees. Tilak is both for nyasa
(purification) and kavaca (protection). Furthermore, it is a beautiful decoration
which clearly declares to the world the identity of the wearer as a devotee of Visnu.
When people see devotees wearing tilak they are reminded of Krsna and are thus
purified. In the modern age some devotees feel shy about wearing tilak, fearing
ridicule. But those who boldly wear tilak at all times - even in their place of work -
will soon find the ridicule replaced with respect. Devotees who feel unable to wear
Vaisnava tilak publicly should at least apply "water tilak" - tilak applications made
with water and thus invisible. For applying tilak, various kinds of earth are
sanctioned by scripture. Most Gaudiya Vaisnavas use gopicandan - a yellow clay
sold in Vrindaban and Navadvip; also available at ISKCON centres. Tilak is
generally applied after taking bath. In this way a Vaisnava wears tilak at all times -
not just at the time of puja. To apply tilak, take a little water in the palm of the left
hand. Then take a piece of gopicandan in the right hand and slowly rub it in the
water to make a smooth paste, while chanting this mantra: lalate kesavam dhyayen
narayanam athodare vaksasthale madhavam tu govindam kantha kupake visnum ca
daksine kuksau bahau ca madhusudanam trivikramam kandhare tu vamanam vama
parsvake sridharam vama bahau tu hrisikesam tu kandhare prsthe ca padmanabham
ca katyam damodaram nyaset "When one marks the forehead with tilaka, he must
remember Kesava. When one marks the lower abdomen, he must remember
Narayana. For the chest, one should remember Madhava and when one is marking
the hollow of the neck one should remember Govinda. Lord Visnu should be
remembered while marking the right side of the belly and Madhusudana should be
remembered when marking the right arm. Trivikrama should be remembered when
marking the right shoulder and Vamana should be remembered when marking the
left side of the belly. Sridhara should be remembered while marking the left arm
and Hrisikesa should be remembered when marking the left shoulder. Padmanabha
and Damodara should be remembered when marking the back." (Quoted in Sri
Caitanya Caritamrta, Madhya-lila, 20.202 purport ). Now, with the fourth finger of
the right hand, apply tilak to the forehead, then to twelve other places on the body
(see photograph and diagram). Note that the tilak marks on the nose should come
down three quarters of the length of the nose.(i.e. not very short but not the full
length of the nose); and that the marks on the forehead and the nose should be
joined (no gap between them). They meet directly at the top of the nose. The
following mantras are chanted while applying tilak to the approppriate parts of the
body. (Tilak to be applied in this order): Om kesavayah namah forehead
Om narayanaya namah centre of the stomach Om madhavaya namah
chest Om govindaya namah collarbone Om visnavaya Namah right side of
stomach Om madhusudhanaya namah lower part of right upper arm Om
trivikramaya namah upper part of right upper arm Om vamanaya namah
left side of stomach Om sridharaya namah lower part of left upper arm Om
hrisikesaya namah upper part of left upper arm Om padmanabhaya namah
upper back Om damodaraya namah lower back Om vasudevaya namah top

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of head The last tilak mark is done by smearing the top of the head with whatever
gopicandan paste is left over in the left palm. The marks on the right arm are
applied with the fourth finger of the left hand. Tilak is applied first on the forehead
by pressing the finger with gopicandan paste firmly to make two vertical lines. The
movement should be from the top of the nose upwards (not downwards) and may
be repeated several times to get the correct design. Look in the mirror to get it right.

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