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“A brahmana lives by blessing others” – Shrila Prabhupada

Abhaya Mudra Dasi & Patita Pavana dasa Adhikary

Blagoevgrad, Bulgaria
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ALL GLORY TO SHRI GURU AND GAURANGA

Page 1 of 37
 Shri Shri Radha-Dharmeshwara, Abhaya Ashram, Blagoevgrad

krishnaya vasudevaya devakinandanaya cha

nanda-gopa-kumaraya govindaya namo namah

(Prayer of Queen Kunti, SB 1.8.21)

Always chant this mantra:

Hare Krishna Hare Krishna Krishna Krishna Hare Hare
Hare Rama Hare Rama Rama Rama Hare Hare
… and your life will be sublime

DATE: 1 December 2019

Mailed: Raviwara, Margashirsha shukla

panchami, Shravana nakshatra, Abhijita
muhurta. Kumbha lagna.Planets leading
from the house of dharma to the house of
moksha—Back to Home Back to Godhead.

Page 2 of 37
 Dandavats at your feet, Prabhus

Shrila Prabhupada ki jai

SHRI SHRI GAYATRI MANTRA DIRECTLY FROM OUR

SPIRITUAL MASTER

HIS DIVINE GRACE AC BHAKTIVEDANTA

SWAMI PRABHUPADA

Page 3 of 37
Prabhus, bear with me please. First, something from a recent FB post, the place
where we are all managed to mystically connect by the Divine Grace of Shrila
Prabhupada and Lord Shri Krishna, the Supreme Personality of Godhead.

Here we go …

SACRED MANTRA GIVES ASSOCIATION WITH THE DEMIGODS

I have received a mystical chant which actually opens up the gates to the
heavenly planets and grants the chanter of the mantra direct association with the
very controllers of the celestial regions. This sacred mantra must be chanted
properly to realize its sublime effects. But once it has been uttered with due
regard to the hidden message and meaning, its efficacy is revealed--and the
vision becomes complete.

“Shrila Prabhupada” by Smt Abhaya Mudra Dasi

As a service to all my Facebook friends I am giving those transcendental

syllables here, and wish you all the best in chanting this mantra:
Page 4 of 37
 nama om vishnu-padaya krishna-preshthaya bhu-tale
srimate bhaktivedanta swamin iti namine

namaste saraswati deve gaura-vani-pracharine

nirvishesha-shunyavadi pashchatya-desha-tarina

You see, all demigods are found in the dust at the feet of the pure devotee. They
marvel at his abnegation of sense desire and material benefits in his meditation
upon the pastimes of the Supreme Lord Shri Krishna. In other words, to
associate with the great controllers of this mustard seed jagat, simply bow down
low before the spiritual master, and render constant, eternal loving service to His
Divine Grace. Even the demigods long for this blessing and can be found in the
dust at his twin lotus feet.

But why stop off in the heavenly planets when His Divine Grace Shrila
Prabhupada grants the ticket on the Back To Godhead Express, all the way to
the eternal realm of Krtishna-loka ! (End of Facebook post)

With the Gayatri Mantra, and through the authorized process of Guru-disciple
parampara diksha, the current Acharya Shrila Prabhupada made brahmanas out
of shudras. He turned bell metal into gold. He found cold iron and turned it into
raging fire. This is the potency of diksha from the bona fide spiritual master—
becoming dwija or “twice born.”

There are several shlokas in the Bhagavata containing bija mantras. Goddess
Lakshmi’s mantra for liberation, given at the bottom in this letterhead, also
contains several powerful bija mantras.

This mantra to Lord Hrishikesha:

om hram hrim hrum
om namo bhagavate hrishikeshaya
sarva-guna visheshair
vilakshitamane akutinam
chittinam chetasam visheshanan
chadhipataye shodasha-kalaya
chchhando-mayayanna-mayamrita
mayaya sarva-mayaya
sahase ojase balays kantaya
kamaya namas te ubhayatra bhuyat

“Let me offer my respectful obeisances unto the Supreme Personality of Godhead,

Lord Hrishikesha, the controller of all my senses and the origin of everything. As
the supreme master of all bodily, mental and intellectual activities, He is the only
enjoyer of their results. The five sense objects and eleven senses, including the
Page 5 of 37
mind, are His partial manifestations. He supplies all the necessities of life, which
are His energy and thus non-different from Him, and He is the cause of everyone’s
bodily and mental prowess, which is also non-different from Him. Indeed, He is
the husband and provider of necessities for all living entities. The purpose of all the
Vedas is to worship Him. Therefore let us all offer Him our respectful obeisances.
May He always be favorable toward us in this life and the next.” (SB 5.18.18)

This is the Gayatri Mantra that Shrila Prabhupada Initiated

His Disciples With:
om bhur bhuvah swah tat savitur varenyam bhargo devasya dhimahi
dhiyo yo nah prachodayat
aim gurave namaha
aim gurudevaya vidmahe krsnanandaya dhimahi tan no guroh
pracodayat
klim gauraya namah
klim caitanyaya vidmahe visvambharaya dhimahi tan no gaurah
pracodayat
klim krsnaya govindaya gopijana-vallabhaya svaha
klīṁ kāma-devāya vidmahe puṣpa-bāṇāya dhīmahi tanno 'naṅgaḥ
pracodayāt

Here is Shrila Prabhupada giving and chanting Gayatri mantra

Gayatri 1: https://www.youtube.com/watch?v=uPi78U96Sbs

Gayatri 2: https://www.youtube.com/watch?v=TwblmQcYsP4

Gayatri 3: https://www.youtube.com/watch?v=kICRmxSbnR8

Read this article by Shrila Prabhupada on “A Brahmana’s Livlihood.” It is

from Shripad Padmapani’s Prabhupada Connect website:
http://www.prabhupadaconnect.com/A-Brahmanas-Livelihood.html

NOTES

Page 6 of 37
Mahanidhi Swami – now Babaji – wrote a book on ithe Gayatri Mantra
explained here:
https://www.mahanidhiswami.com/brahma-gayatri-and-hare-krishna-maha-mantra/

This is Mahanidhi Swami’s book: https://www.amazon.com/Gayatri-Mahima-Madhuri-

Mahanidhi-swami-ebook/dp/B00CZDVO1Y/ref=sr_1_fkmr1_2?ie=UTF8&qid=1545468614&sr=8-2-
fkmr1&keywords=maharishi+swami+gayatri

Scriptural references to our Gayatri Mantra given in Prabhupada’s books:

https://iskcondesiretree.com/forum/topics/the-gayatri mantra?groupUrl=krishnaconsciousness

Article by Urmila devi: https://iskcondesiretree.com/m/blogpost?id=2103886%3ABlogPost

%3A2361191

Detailed explanation of the first line (The first line is from the Rig Veda
3.62.10. It is popularly chanted all over India):
https://iskcondesiretree.com/profiles/blogs/gayatri-mantra-detailed-word-by-word-meaning

Page 7 of 37
(NOTE:) The following information is bona fide though it comes
from a devotee who is a bit flaky. He is a scholarly sort from Czech,
but he left to join Paramadwaiti “Swami.” I wish I knew who wrote
this. Brilliant. Here is the page so you may decide for your exalted
selves:
http://www.radha.name/news/philosophy/gayatri-mantras-and-explanations
-PPD

1. om bhur bhuvah svah tat savitur varenyam bhargo davasya dhimahi dhiyo
yo nah pracodayat

om- O Lord; bhuvah- the planetary system; bhuvah- the next higher planetary
system; svah-the heavenly planets; tat- that; savituh- of the sun; varenyam-
worshipable; bhargah- effulgence; devasya- of the divine; dhimahi- let us
meditate; dhiyah- meditation; yah- who; nah- us; pracodayat- enthuses.

"Let us meditate on that worshipable effulgence of the divine sun who enthuses
our meditation."

2. aim gurave namah

aim- (the word 'aim' is the seed-sound vibration of this mantra); gurave- unto
my spiritual master; namah- respectful obeisances.

"I make my respectful obeisances unto my spiritual master."

3. aim gurudevaya vidmahe krsnanandaya dhimahi tan no guroh pracodayat

gurudevaya- unto the spiritual master; vidamhe- try to know; krsna-anandaya-

who is always in blissful Krsna consciousness; dhimahi- let us meditate; tat-
that; nah- us; guroh- the spiritu al master; pracodayat- enthuses. "Let us try to
understand my spiritual master who is always in blissful Krsna consciousness.
Let me meditate on him being en thused as he enthused us.

4. klim gauraya namah

klim- (the word 'klim' is the seed-sound vibration of this mantra); gauraya-
unto Lord Caitanya; namah- respectful obeisances.

"I make my respectful obeisances unto Lord Caitanya."

The Kama-bija Syllable Klim

Page 8 of 37
 The kama-bija syllable klim is described as situated within the hexagram's
center the residence of Radha and Krsna. All the words of the mantra expand
from this bija (seed) klim, as its energy. Srila Visvantha Cakravarti Thakur has
written Man trartha-dipika as an explanation of the bija mantra `klim':

"The Rasollasa-tantra describes the love between Radha and Krsna by

means of the kama-bija:

kama-bijatmakah krsna rati-bijatmika radha

tayoh sankirtanad eva radha-krsnau prasidatah

 `Sri Krsna is in the form of the kama-bija and Sri Radha is in the form of the
rati-bija. By chanting both these bijas Radha and Krsna become pleased.'

"First of all, the meaning of the kama-bija is as follows. The kama-bija is the
seed of all desires and wishes, or that which excites desires, or in other words, it
is the seed that fulfills all desires. The kama-bija is described in the Gautamiya-
tantra in the following way:

vina bijena mantranamviphalam jayate phalam

pancalankara-samyutam bijam tu paramadbhutam
ka-karas ca la-karas ca i-karas carddha-candrakah
candra-bindhus ca tad-yuktam kama-bijam udahrtam

`A mantra is ineffective without its bija. The kama-bija is exceptionally

wonderfully because of being composed of five ornaments: k, l, i, m, and the dot
over the m. That which has these five components is called kama-bija.'

"Klim is the one-syllable kama-bija. In the Gautamiya-tantra, its meaning is

given as follows:

klim-karad-asrjad visvam
iti prana sruteh sirah
la-karat prthivi jata
ka-karaj jala-sambhavah
i-karad vahnir utpanno
nadad vayur ajayata
bindor akasa-sambhutir
iti bhutatmako manuh

Page 9 of 37
 `The Upanisads state that the universe was created from the syllable klim.
Water was produced from the k, earth from the l, fire from the i, air from m, and
ether from the dot. This mantra is therefore fivefold.'

"In the Brhad-gautamiya-tantra it is stated:

ka-karah purusah krsnah

sac-cid-ananda-vigrahah
i-karah prakrti radha
nitya-vrndavanesvari
las canandatmakam prema-
sukham tayos ca kirtitam
cumbananda-madhuryam
nada-binduh samiritah

 `K is Krsna with His personal form of eternity, knowledge and bliss. I is His
energy Radha, who is the eternal Queen of Vrndavana. L is celebrated as the
blissful happiness of love. M is the sweetness of the bliss occurring when They
kiss.'

"In the Sanatkumara-samhita the nature of the kama-bija's form is described:

atha sri-kama-bijayasya
sariram vigrahatmakam
ari-krsna-sarirabhinna-
ny aksarani kramat srnu
civuko 'tha griva caiva
kantah prasthas ca suvratah
i-karah skandho bahus ca
kaphonir anguli-nakhah
arddha-candro vaksas tundah
parse nabhih katis tatha
candra-bindav uru-janur
jangha gulphas ca padakah
parsnis capy angulf caiva
nakhendur api narada
iti vigraha-rupas ca
kama-bijatmako harih

 `O Narada, the letters of the kama-bija constitute the body of Sri Krsna. Now
listen as I explain them in order. K indicates His head, forehead, brow, nose,
eyes and ears; by l, His cheeks, jaw, chin, neck, throat and nape; by i His
shoulders, arms, elbows, fingers and fingernails; by m, His chest, stomach,
sides, navel and hips; by the dot, His thighs, knees, shanks, ankles, feet, soles,
Page 10 of 37
toes and moon-like toenails. In this way, Sri Hari's transcendental form consists
of the kama-bija.'

"In this regards it has also been stated:

bijaksaram panca puspa-

bana-tulyam kramat srnu
ka-karas camra-mukulo
la-karas casokah smrtah
i-karo mallikaa-puspam
madhavi carddha-candrakah
bindus ca bakula-puspam
ete banah syur eva ca

 `The letters of the kama-bija correspond to the five flower arrows of Cupid.
Now listen. K is the mango flower bud, l is the asoka flower, i is the jasmine
blossom, m is the madhavi flower, and the dot is the bakula flower. These letters
are those very same arrows.'" In this way, Srila Visvanath Cakravarti Thakura
describes the kama-bija with so many meanings.

5. klim caitanyaya vidmahe visvambharaya dhimahi tan no gaurah

Pracodayat

caitanyaya- unto Lord Caitanya; vidmahe- try to know; visvambharaya- who is

the maintainer of the universe; dhimahi- let us meditate; tat- that; nah-us;
gaurah- Lord Caitanya; pracodayat- enthuses.

"Let us meditate on Lord Caitanya, Who is understood as the Maintainer of the

universe, and Who has enthused us to do so."]

6. klim krsnaya govindaya gopijana-vallabhaya svaha.

krsnaya- unto Lord Krsna; govindaya- unto Govinda; gopijana- of the gopis;
vallabhaya- unto the lover of the gopis; svaha- offering of oblations.

"I make offering of oblations unto Lord Krsna, Who is Govinda, the Lover of
the gopis."

The Gopala Mantra of Eighteen Letters

In his purport to Text three, Srila Bhaktisiddhanta Sarasvati defines mantra
as "inaudibly recited, liberating, self- dedicatory, transcendental sound." In
transcendence there is no duality; consequently the distinction between an object
and its name cease to exist in the spiritual world. Thus a mantra con sisting of

Page 11 of 37
Krsna's holy names is nondifferent from the person Krsna. This transcendental
phenomenon is experienced when one "worships through the channel of the
mantra" (mantro pasana). Srila Bhaktisiddhanta Sarasvati further states that the
"transcendental words contained in the said mantra being differ ently placed
make a manifestation of only one lila." In other words, the specific arrangement
of the mantras component words in relationship to each other determine its
meaning, as for example the eighteen-syllable mantra klim krsnaya govindaya
gopijana- vallabhaya svaha which particularly describes Sri Sri Radha and
Krsna's transcendental pastimes. As will be clear from Text Four, the conjugal
mood predominates in Krsna's transcendental abode with all the other rasas
playing supporting roles. In this eighteen syllable Gopala mantra, Krsna,
Govinda, is being wor shiped as the lover of the gopis. Yet based upon one's
sthayi- bhava (eternal loving mood), one will worship the mantra accord ingly
with a specific corresponding emotion. [The science of rasa will be delineated at
length in Text 36.]

The eighteen-syllable Gayatri mantra is mentioned in the Gopala-tapani

Upanisad . Therein the four Kumaras questioned their father Brahma in such a
way as to elicit the eighteen-syllable Gayatri as their father's reply:

om munayo ha vai brahmanam ucuh. kah paramo devah? kuto

mrtyur bibheti? kasya jnanenakhilam vijnatam bhavati?
kenedam visvam samsaratiti?
tad u hovaca brahmanah. krsno vai paramam daivatam.
govindan mrtyur bibheti. gopijanavallabha-jnanena taj
jnatam bhavati. svahayedam samsarati.

"Om. Some sages said to the demigod Brahma: `Who is the Supreme Personality
of Godhead? Whom does death fear? By knowing whom does everything else
become known? Who created this world.'"

"Brahma replied to them: `Krsna is the Supreme Personality of Godhead.

Death fears Govinda. By understanding Gopijanavallab ha everything becomes
known. By pronouncing the word svaha the Personality of Godhead created the
world.'"

In his commentary to these verses, Srila Visvanatha Cakra varti Thakura

states, "The statement that death fears Govinda means that Krsna rescues the
living entities from the hands of death. The name Gopijanavallabha means
`Krsna, who is very dear to the gopis .' By knowing Him, the entire spiritual and
material world becomes known. The process of understanding Him is de scribed
by Lord Gopijana Vallabha Himself in the Bhagavad-gita (18.56)."

Page 12 of 37
 The four Kumaras were not yet satisfied for they wished to have a more
elaborate description of Lord Krsna's qualities. They therefore asked: "Who is
Krsna? Who is Govinda? Who is Gopijanav allabha? What is Svaha ?"

Brahma replied as follows:

papa-karsano go-bhumi-veda-vidito gopijanavidya

kala-prerakas tan-maya ceti, sakalam param brahmaivaitat .

"Krsna means He who delivers from sin, Govinda

means He who is famous on the earth, in the Vedas ,
and among the surabhi cows, Gopijanavallabha means
He who enchants the gopis , and Svaha means the
potency of the Supreme. All these names refer to the
Supreme Personality of Godhead."

Srila Visvanatha Cakravarti Thakura further explains,

"The name papa-karsana may also be interpreted to
mean: 1. He whose transcendental pastimes attract the
minds of even the sinful conditioned souls, or 2. the
merciful Supreme Person who liberat ed Putana, Agha,
Kesi, and many other demons killed by Him. "The name Govinda means the
Supreme Lord who is famous to the surabhi cows of Vraja. He is glorified in
the verses of the Vedas , and He is famous on the earth because He removed the
burden of demoniac kings.

"Govinda also means He who protects the cows, land and Vedas . Lord
Govinda is the supreme protector, who rescues the living entities from the hands
of death. Gopijanavallabha means He who enchants the gopis , who are all
manifestations of His hladini potency. The Lord enchants them with the
sweetness His handsomeness and other transcendental qualities, removes their
materialism, and grants them ecstatic love for Him. In this way He has become
very dear ( vallabha ) to them.

"The name svaha means the Lord's potency by which everything is

manifested."

Each of these six transcendental words of the mantra are significant and the
mantra is a complete means by which to devel op one's love for Krsna. (1)
Krsnaya indicates Madana-Mohana the Deity who establishes our relationship
(sambandha) with Krsna. (2) Govinda accepts our devotional service
(abhideha). (3) Gopi jana and (4) vallabhaya or Gopinatha satisfies all the gopis
and is the ultimate goal of life (prayojana). (5) Sva indicates ksetrajna or, one
who is conversant with one's inner self, and the word (6) ha indicates the

Page 13 of 37
transcendental nature. Svaha gener ally means to offer oblations. But more
specifically, sva may be understood as `I am the servant of the gopis', while ha
means `to give Krsna everything just as the gopis are doing'. The Kumaras
further inquired: "What is His form? How is He glorified? How does one
worship Him?" In reply, Brahma quoted the

following verses, meant for mantra upasana worship:

sat-pundarika-nayanam
meghabham vaidyutambaram
dvi-bhujam jnana-mudradhyam
vana-malinam isvaram
gopa-gopi-gavavitam
sura-druma-talasrayam
divyalankaranopetam
rakta-pankaja-madhyagam
kalindi-jala-kallola-
sangi-maruta-sevitam
cintayams cetasa krsnam
mukto bhavati samsrteh

"Meditating with all his heart on Lord Krsna, whose eyes are handsome lotus
flowers, whose complexion is a monsoon cloud, whose garments are lightning,
who has two arms, who is rich in transcendental knowledge, who wears a
garland of forest flowers, who is the supreme controller, who is surrounded by
gopas , gopis , and surabhi cows, who rests under a sura-druma tree, who is
decorated with splendid ornaments, who stands in the middle of a red lotus
flower, and who is served by breezes that have touched the Yamuna's waves, a
person becomes free from repeated birth and death."

Finally Brahma instructed them to repeatedly chant the mantra ` klim krsnaya
govindaya gopijanavallabhaya svaha.' Brahma further informed them that
anyone who chants this mantra even once quickly attains the association of
Lord Krsna. Regarding worship of Govinda, Brahma stated that the Lord's altar
should be a golden lotus with eight petals within which two triangles should be
placed along with the Gayatri mantra [thus creating a hexagonal figure with
sixfold divisions]. Every mantra has a corresponding yantra, or mystic diagram,
suitable for worship according to the rules of tantric vidhi.

Referring to the Brahma-samhita 's Text three and the Gopala mantra, Srila
Jiva Gosvami states: "This mantra is de scribed as written in a hexagonal figure
in the form of a mystic diagram. Within that hexagonal mystic diagram is
situated the form of Sri Krsna, Who is luminous as a diamond. The six words of
the mantra are written on the six sides of the hexagon. In that abode reside the
Page 14 of 37
predominated (prakriti) and predominating (purusha) aspect of the Absolute.
Both the predominated and the predominating aspects are described as
`premananda-mahananda- rasana avasthitam' (immersed in the bliss of countless
varieties of exchanges of spiritual love)."]

7. klim kamadevaya vidmahe puspabanaya dhimahi tan no' nangah

pracodayat.

kamadevaya- unto the master of the senses; vidmahe- try to know;

puspabanaya- carrying arrows of flowers; dhimahi- let us meditate; tat- that;
nah- us; anangah- the transcendental Cupid; pracodayat- enthuses.

"Let us meditate on the Master of the senses, Who carries the arrows of
flowers. Let us meditate on Him being thus enthused by the transcendental
Cupid."

Initiation in Kama-Gayatri
Then Gayatri, mother of the Vedas, being made manifest, i.e. imparted, by the
divine sound of the flute of Sri Krsna, entered into the lotus mouth of Brahma,
born from himself, through his eight ear-holes. The lotus-born Brahma having
received the Gayatri, sprung from the flute-song of Sri Krsna, attained the status
of the twice-born, having been initiated by the supreme primal preceptor,
Godhead Himself.

History of Kama-Gayatri
In Text 24, Lord Brahma was instructed to chant the eight een-letter mantra
(sometimes refered to as Gopala-mantra). In Text 26 it is stated that he
meditated upon this mantra for a long time. Thus, after chanting for thousands
and thousands of years the Gopala-mantra of eighteen letters, Brahmaji was able
to perceive the Supreme Lord and His spiritual abode. Now in this text it is
explained that he heard the divine sound of Krsna's flute through his eight ear-
holes. The sound of Krsna's flute is the most blissful sound in existence, and
hence Gayatri, Vedic rhythm, is present within it. That transcendental blissful
sound entered the heart of Brahma and issued forth from his lotus mouth. Tene
brahma hrda ya adi-kavaye (SB. 1.1.1). Krsna first imparted the Vedic
knowledge into the heart of Brahmaji, the original created being.

Brahmaji attained the status of being twice-born only after his initiation by the
Lord. Although born directly from Visnu Himself, his most exalted birth was not
sufficient qualification for achieving the twice-born status. No one can therefore
claim brahminical status on the basis of family lineage as seen by the example of
the most elevated and best of the brahmanas, Brahma. Although Brahma was
Page 15 of 37
initiated directly by the Supreme Lord, one who wishes to follow in his footsteps
should approach the current link in the disciplic succession, as explained earlier.

Srila Bhaktisiddhanta Sarasvati states, "Kama-gayatri is the highest of all the

Gayatris, because the meditation and prayer contained in it are full of the perfect
transcendental sportive activities which are not to be found in any other
Gayatri." Although the kama-gayatri is eternally existing, Srila Bhaktivi noda
Thakura in Jaiva-Dharma provides the esoteric explanation of kama-gayatri's
appearance. Srila Bhaktivinoda refers to the creation chapter of the Padma
Purana, wherein it is mentioned that Gayatri first appeared as the mother of the
Vedas. Hearing of the good fortune of the Upanisads, all of whom were born in
Vraja-dhama as gopis, Gayatri, after deep meditation and devo tion, also took
birth as a gopi along with Gopala-tapani Upanisad. Entering the conjugal
pastimes of Krsna, she thereafter took the form of kama-gayatri, the highest of
all the Gayatris.

Explanation of Kama-Gayatri
Speaking of the kama-gayatri (C.C. Madhya-lila 8.138), Srila Prabhupada
states: 

"This mantra is just like a Vedic hymn, but it is the Supreme Personality of
Godhead Himself. There is no difference between the kama-gayatri and Krsna.
Both are composed of twenty-four and a half transcendental letters. The mantra
depicted in letters is also Krsna, and the mantra rises just like the moon. Due to
this, there is a perverted reflection of desire in human society and among all
kinds of living entities. In the mantra: klim kama-devaya vidmahe puspa-banaya
dhimahi tan no 'nangah pracoday at, Krsna is called Kama-deva or Madana-
mohana, the Deity who establishes our relationship with Krsna. Govinda, or
puspa-bana, who carries an arrow made of flowers, is the Personality of
Godhead who accepts our devotional service. Ananga, or Gopijana- vallabha,
satisfies all the gopis and is the ultimate goal of life. This kama-gayatri (klim
kama-devaya vidmahe puspa-banaya dhimahi tan no 'nangah pracodayat)
simply does not belong to this material world. When one is advanced in spiritual
understanding, he can worship the Supreme Personality of Godhead with his
spir itually purified senses and fulfill the desires of the Lord."

Srila Prabhupada's above analysis divides the kama-gayatri into three divisions.
Klim kama-devaya vidmahe refers to Madana- mohana, the Deity who
establishes our relationship with Krsna (sambandha). Puspa-banaya dhimahi
indicates puspa-bana or Govin da, the Deity who accepts our devotional service
(abhidheya), and tan no 'nangah pracodayat; ananga or Gopijana-vallabha
satisfies all the gopis and is the ultimate goal of life (prayojana). The Brahma
gayatri, om bhur bhuvah svah tat savitur varenyam bhargo devasya dhimahi
Page 16 of 37
dhiyo yo nah pracodayat, may also be divided into three divisions. However, the
kama-gayatri is superior because it leads to the full realization of the
transcendental pastimes of Gopijana-vallabha. This realization does not come
easily. In Brahmaji's case, he first had to perfect the chanting of the Gopal-
mantra, which took a very, very long time. These two--the Gopal-mantra of
eighteen letters and kama-gayatri--are complemen tary and should be practiced
together.

One must qualify oneself to receive the actual

benefit of chanting Gayatri. Srila Prabhupada
explains (SB. 1.1.1), "This Gayatri mantra is
meant for spiritually advanced people. When one
is successful in chanting the Gayatri mantra, he
can enter into the transcendental position of the
Lord. One must therefore acquire brahminical
qualities or be perfectly situated in the quality of
goodness in order to chant the Gayatri mantra
success fully and then attain to the stage of transcendentally realizing the Lord,
His name, His fame, His qualities, and so on." By successfully chanting the
kama-gayatri, Krsna will manifest Himself before us in the form of Radha and
Krsna, surrounded by Lalita, Visakha, and so many gopis, as we will thus obtain
the chance to serve Them in Their eternal pastimes.

The meaning of kama-gayatri has also been explained by Visvanatha

Cakravarti Thakura in his Mantrartha-dipika as fol lows:

gayatri sa maha-mantrah
kama-purvatha kathyate
sadhaka yam grhitvaiva
jayate vraja-mandale

"`The kama-gayatri is a maha-mantra. Those devotees who chant it will be born

in the region of Vrndavana.'

The kama-gayatri is that gayatri which has the kama-bija joined to it [as given
in relation to Text 3 of Brahma-samhita]. Its worshipable Deity is the king of
the mellows of conjugal love. He is identical with the transcendental Cupid Sri
Krsna, the son of Nanda Maharaja. His abode is Sri Vrndavana.

In the Sanatkumara-samhita the kama-gayatri is described as follows:

adau manmatham uddhrtya

kama-deva-padam vadet
ayante vidmahe puspa-

Page 17 of 37
 banayeti padam tatah
dhimahiti tathoktvatha
tan no 'nangah pracodayat

`Cupid is taken up at the beginning by the word kama-devaya. Then comes

vidmahe puspa-banaya. This is followed by dhimahi and pracodayat.'

"Klim is the capture of the mind of Radha and the other gopis by the sweet
sound of Krsna's flute. Kama-devaya is the capture of the discretion of Radha
and the other gopis by Krsna's sweet pastimes. Puspa-banaya is the excitement
of the desire for conjugal love in Radha and the other gopis by the lovely sweet
ness of Krsna's qualities, etc.

"The purport of the word kama is 'relation and attendance.' One performs
worship with this gayatri in kamanuga, or in other words, raganuga bhakti.
Kama-deva means he shows (divyati) His desires (kaman). Or else, by His
desires (kamena) He plays (divyati) in different pastimes. Vidmahe means: I
know that Kamadeva (Cupid). How is He a Kamadeva? By the five flower
arrows (puspa-bana) which are shot from the five-threaded string of Krsna's
bow. These arrows are represented by the five letters of the kama-bija. I
meditate (dhimahi) on Him as the possessor of those five arrows. This, then, is
the significance of the kama-gayatri in so many words."

The exalted associate of Lord Caitanya, Srila Prabhodananda Sarasvati

Thakura, has also written an explanation known as Kama- gayatri-vakhya. He
provides a detailed description of the flower arrows of Krsna, the transcendental
Cupid:

"Kama (love) is called a minister because it advises. Kama permeates the whole
universe from Brahmaloka on down. Kama has five arrows. These arrows
produce the following effects: mad dening, burning, cleansing, obstructing and
bewildering. These five arrows are permeated by the following flowers: mango,
asoka, madhavi, jasmine, and bakula. These five flowers are also associated with
the letters of the kama-bija: k--mango, l--asoka, i--madhavi, m--jasmine and the
dot--bakula. The Lord's one sweet form is said to have five sweet divisions: k--
the cheeks, head and mouth; l--the eyes and ears; f--form, nose and eyes; m--
chest, back, nape and shanks; the dot--knees and feet.

"In the Gita-govinda, Jayadeva has written:

srngarah sakhi murtiman iva

madhau mugdho harih kridatiti

Page 18 of 37
"`O Sakhi, because Krsna burns with desire in spring time, He sports with the
gopis as if He were love personified.'

"There is also the following famous verse:

madhuram madhuram vapur asya vibhor

madhuram madhuram vadanam madhuram
madhu-gandhi-mrdu-smitam etad aho
madhuram madhuram madhuram madhuram

"`Sweet, sweet is the body of the Lord. Sweet, sweet, His face is sweet. O what
a soft smile as fragrant as honey! Sweet, sweet, sweet, sweet!'

"Klim is the transcendental Cupid of Vrndavana.

The names of the five arrows are: cittananda-
dhara, vidyananda-dhara, sadananda- dhara,
kamananda-dhara and ramanananda-dhara. These
five names become one name as citta-vidya-sada-
kama-ramana-dharaya vidmahe, or as citta-vidya-
sada-kama-ramana-dharaya svaha. The five names
correspond to the five flowers; thus mango--cittananda-dhara, etc. These five
arrows also correspond to five sweet forms of Krsna: mango flower--citta-
kandarpa (Cupid of the mind), asoka flower--kamananda-prakasa
(manifestation of the bliss of love), bakula flower--vidyananda-dhara (holding
the bliss of wisdom). These three names become one name: citta-kandarpa-
kamananda-vidyananda-dharaya svaha. The madhavi flower is koti-candra-
mohini (bewildering thousands of moons), and the jasmine flower is koti-prema-
mohini (bewildering thousands of loves). These two names become one: koti-
candra-koti-prema-mohinyai svaha. This fivefold explanation is found in the
Gopala-tapani Upanisad. It also gives the following information regarding
locations. The love-place is Vrndavana. The lotus is Sri Radhika. The flavor of
love is always beyond comprehension. Sri Krsna is a bumblebee hovering over
that lotus to always drink its nectar.

"The five flavors are: taste, touch, sight, sound and smell. The five rasas are:
santa, dasya, sakhya, vatsalya and madhurya. Their main moods are: santa--
peacefulness, dasya--love, sakhya- friendship, vatsalya--fondness, madhurya--
dearness in conjugal love. Their main qualities are: santa--steadiness, dasya--
serv ice, sakhya--conviction, vatsalya--affection, madhurya--sweet ness.

"Thus are described the qualities, forms, names, letters and rasas of the five
arrows.

Page 19 of 37
 Shri Shri Murlidhara Vrindavana Chandra

Krsna's Moon-Like Beauty

In Sri Caitanya-caritamrta, Madhya-lila, Chapter Twenty-one, text 125, Srila
Krsnadasa Kaviraja Gosvami compares Lord Krsna and the kama-gayatri, which
is identical with Him, to so many moons:

 kama-gayatri-mantra-rupa, haya krsnera svarupa,

sardha-cabbisa aksara tara haya
se aksara 'candra' haya, krsne kari' udaya,
trijagat kaila kamamaya

"Krsna, the Supreme Personality of Godhead, is identical with the Vedic hymn
known as the kama-gayatri, which is composed of twen ty-four and a half
syllables. Those syllables are compared to moons that arise in Krsna. Thus all
three worlds are filled with desire."

Page 20 of 37
 Srila Visvanatha Cakravarti Thakura has identified the twenty-four and a half
letters of the kama-gayatri as follows: 

"Theses twenty-four and a half letters are twenty-four and a half moons. They
have risen on the body of Sri Krsna and cause all the three worlds to desire
Krsna. The letters from the first k to the final t represent His face, cheeks,
forehead, down to His hands and feet. These are calculated from right to left.

"Now listen to this description of the moon-like features of kama-gayatri's

letters:

esam apy aksaranam tu

candratve nirnayam srnu
mukhe 'py ekam vijaniyad
gandayor dvau tathaiva ca
lalate carddha-candram vai
tilakam purna-candrakam
panyor nakha dasa proktas
tv aksarani manobhavah
padabjagos tatha jneya
nakha-candra dasa kramat
artho vijneya ittham vai
gayatryas ca manisibhih
kramac canran vijaniyat
kaditantaksarani tu
daksinadi-kramenaiva
kramas tesam su-sammatah

"`Listen, the arrangement of the moons of those letters is as follows. His face is
one moon. His cheeks are two moons. His forehead is a half moon and His
tilaka is a full moon. His fingernails are ten moons and His toenails are
understood to be ten more moons. This is how the wise have understood the
gaya tri. These twenty-four and a half moons are considered identical with the
letters of the gayatri, beginning with k and ending in t. Their order is well
established as going from right to left.'"

In his Kama-gayatri-vakhya, Srila Prabhodananda Sarasvati, quoting from

various scholars and grammarians, gives a detailed description of each of the
moons arising on Krsna's transcenden tal body in relation to each of the letters of
the kama-gayatri. An example is his description of the word kamadevaya:

"The description of the moons is as follows. The Varnagama- bhasvad says that
__ka__ and __ma are His two cheeks which by their brilliance are associated
with affection, dalliance, touch and longing. According to Vyopana, ka
Page 21 of 37
indicates skill, moon, dal liance, garland and tastiness. Rsabha says that ma
indicates sweetness, laughter, exhibition, complexion and thirst. De is the
verbal root da, which means 'giving.' Da is changed to de because it is followed
by va. According to Dvadvoti, de indi cates moon, dalliance, food and sun.
Vyagrabhuti says that de indicates moon, laughter, ghee, charity and dalliance.
According to the grammarian Bhasvati, va indicates forest, longing, loveli ness,
thunderbold and moon. He also stated that because ya is followed by vi, it is
considered a half syllable or half moon. This was decided after due
consideration of its characteristics. Vyadi says that ya indicates half moon,
magnificence, dalliance, terror and fear."

Normally scholars calculate that the number of syllables in the Kama-gayatri

mantra as twenty-five. but Srila Krsnadasa Kaviraja Goswami calculated only
twenty-four and a half. This discrepency led to a marvelous revelation. Srila
Visvanatha Cakravarti Thakura relates the following astonishing incident that
occurred while he was writing his Kama-gayatri commentary:Thus he states:

kama-gayatri mantra-rupa
hoya krsnera svarupa
sarudha-cabbisa aksara tara haya
se aksura candra-caya
krsne kari udaya
trijagata keila kama-maya

"`The kama-gayatri in the form of a mantra is the very form of Krsna. It has
twenty-four and a half syllables. As a cluster of moons, these syllables have
arisen on the body of Sri Krsna and have filled the three worlds with love for
Krsna.' (C.c. M. 21.125)

"On the basis of this evidence and in persuance of the views of the previous
acaryas, I also gave the same explanation. However, on what evidence or for
what reason did Krsna dasa Kaviraja Gosvami reject the normal calculation of
twenty-five syllables in favor of twenty-four and a half? My mind was unable to
penetrate the matter. By searching through all the scriptures you will still be
unable to find any mention of a half syllable. There fore I sank into an ocean of
deep doubts.

"Now consider the following. If someone says that the final t is a half syllable
because it is not followed by a vowel, then the same would apply for other
consonants in the Gayatri that are not followed by vowels. In all existing
literatures, such as grammars, Puranas, agamas, dramas and poetry it is
confirmed that there are fifty letters (syllables). They never mention any half
syllable. In this respect, the Hari-namamrta-vyakarana states:

Page 22 of 37
 narayanad udbhuto 'yam varna-kramah

" 'This alphabet has originated from Lord Narayana.'

"The Hari-namamrta-vyakarana lists the same fifty letters as do other

grammatical texts. In the Radhika-sahasra-nama-stotra of the Brhan-naradiya
Purana it is stated that Radha is the embodiment of the fifty letters. In this
way, even in the sections of books dealing with poetry meters, I was unable to
find any evi dence for the existence of fifty and a half syllables. How could I
penetrate the mind of Krsna dasa Kaviraja Gosvami? I was unable to find a
means. Because he knows everything, he is free from the defects of error,
illusion, etc.

"Moreover, if it is resolved that the final t of the kama-gayatri is the half

syllable, why did Krsna dasa Kaviraja again break the order of the letters? By
beginning at the face and gradually descending to the feet, the final t or half
moon will be on Krsna's feet, but Gosvamipada has placed it on His forehead.

"While instructing Sanatana Gosvami, Lord Caitanya said (C.c. Madhya 21.126-
130):

"`The face of Krsna is the king of moons, and the body of Krsna is the throne.
Thus the king governs a society of moons. Krsna has two cheeks that shine like
glowing gems. Both are considered full moons. His forehead is considered a
half moon, and His spots of sandalwood are considered full moons. His
fingernails are many full moons, and they dance on the flute on His hands.
Their song is the melody of that flute. His toenails are also many full moons,
and they dance on the ground. Their song is the jingling of his ankle bells.
Krsna's face is the enjoyer king. That fullmoon face makes His shark-shaped
earrings and lotus eyes dance. His eyebrows are like bows, and His eyes are like
arrows. His ears are fixed on the string of that bow, and when His eyes spred to
His ears, He pierces the hearts of the gopis. The dancing features of His face
surpass all other full moons and expand the marketplace of full moons.
Although priceless, the nectar of Krsna's face is distributed to everyone. Some
purchase the moonrays of His sweet smiles, and others purchase the nectar of
His lips. Thus He pleases everyone.' 

"Even after studying this explanation from different angles, no definite

conclusion could be drawn. At that time, giving up trying to understand it, I
stopped eating and drinking. I decided to give up my body, and so I went and
threw myself helplessly on the shore of Radhakunda. If the syllables of the
mantra defy human reason, how could one ever perceive God Himself?
Therefore it seemed only fit to give up my life.

Page 23 of 37
"Then, when the second watch of night arrived, I fell asleep and saw that the
daughter of Vrsabhanu, Sri Radha, came and spoke to me: 'O Visvanatha! O
dear one of Hari! Get up! What Krsna dasa Kaviraja Gosvami wrote is true. He
is my confidential attendant. By My mercy He knows all My confidential
affairs. Do not doubt his words. That mantra is for worshiping Me. Indeed, I am
the goal to be known by the letters of that mantra. Without My mercy no one
can understand this. The half syllable is described in a book called Varnagama-
bhasvad. After reading it, Krsna dasa Kaviraja wrote about the half syllable.
Listen. After you have seen that book please make a collection of all evidences
regarding the all-beneficial meaning of the mantra.'

"After hearing Radha's words, I quickly regained consciousness. But my doubt

continued, and so I began repeatedly crying, 'Alas! Alas!' Guarding Her order in
my heart, I strove to nurture it. The description of the half syllable in Radha's
own words was:

vy-anta-ya-karo 'rddhaksaram lalate 'rddha-candra-bimbah tad itaram

purnaksaram purna-candrah.

"`When the syllable ya is followed by vi, it is considered a half syllable. It

appears on Sri Krsna's forehead as a half moon. All the other full syllables are
full moons.'

"Sri Radha's decisive instruction about the half syllable is described in the
Varna-gama-bhasvad in the follow way:

vi-karanta-ya-karena
carddhaksaram prakirtitam

"`When the syllable ya is followed by vi, it is considered a half syllable.'

"The word gayatri is explained as follows:

gayantam trayate tasmat

gayatri tvam tatah smrtam

" 'Because she protects (trayate) the one who chants (gayantam) her, she is
know as gayatri.'"

This wonderful narration not only provides an intimate understanding of

kama-gayatri's meaning, but exemplifies the sincerity with which the chanting
should be performed. As Srila Visvanatha Cakravarti advises, kama-gayatri can
be successfully performed by one who has achieved the stage of raganuga-
bhakti (spontaneous devotional service). Those who are not so advanced should

Page 24 of 37
still go on chanting the mantra on the strength of the spiritual master's order.
Keeping full faith in guru and Krsna, by the power of devotional service one
will gradually become qualified to behold Krsna in His transcendental form as
Kamadeva, the ever-new Cupid. The example of Lord Brahma, who began in
confusion but became fully Krsna conscious by his sincere devotional attitude, is
proof that by following in his footsteps one may similarly achieve the same
goal. 

SHRILA PRABHUPADA GIVES THE EXAMPLE THAT THE MANTRA

MUST BE GIVEN PROPERLY IN ORDER TO HAVE EFFECT

HDG SHRILA PRABHUPADA recites the true story of how one must ''perfect
the chanting of the mantra'' after receiving it:

Just like sometimes the snake-charming mantra can be purchased in the market.
But if you do not make yourself perfect about chanting the mantra, it will not be
effective.

I'll give you one practical instance. It is not a story; it is a fact. Perhaps some of
you know that my friend who came here, Dr. Ghosh. He told me when they were
students, there was a case. In Lucknow University they were students. So there
is a big building, and two, three snake-biting case happened. So some snake
charmer was invited to find out the snake and take him. So he came. He came
and took it away, the snake. Then this Dr. Gosh and his class friends, they were
medical students. Naturally, the so-called modern scientist, they do not believe
in all these things. So they became very inquisitive. All of them went to that
snake charmer -- he was a Muhammadan gentleman. So he knew that "These
students, medical students, they have come to see the fun, how the snakes are
charmed." So he [they] inquired, "What is the matter? What is the magic that
you can catch up snake and the snake cannot do any harm to you?" So he said it
is possible by mantra. By mantra it can be done. So they challenged, "Oh, your
snakes, I think they are poisonless and they cannot bite. There is no poison. The
poison teeth, the fang, is taken away." "No, no. They have got everything." So
he took one and showed that "Here is..." So to make a fun... He had many
snakes. He let them all come out from the box. And immediately all over the
courtyard, just like courtyard, they began to run over, and all these medical
students, they became afraid. They were fleeing this side, that side, that side. So
the charmer said, "Don't be afraid. So long I am here they'll not bite you."
So this was spoken by Dr. Ghosh, a personal experience. The mantra has got so
much power. But not that you purchase the mantra and chant. That will not. You
have to make it perfect. There is process, how to become perfect in chanting the
mantra.

Page 25 of 37
>>> Ref. VedaBase => Srimad-Bhagavatam 1.7.20–21 -- September 17, 1976,
Vrndavana

OM TAT SAT
Please note that many hours have been invested in preparing this original document. Please print it out and keep it in
a safe place for future reference so that it may serve you for your entire life.

Mithuna Twiins Astrological Services

Vaishnava Astrology for Members and Devotees of ISKCON

Abhaya Mudra Dasi

Patita Pavana das Adhikary

www.vedicastrologers.org

GODDESS LAKSHMI’S MANTRA FOR LIBERATION

(from the Bhagavatam: www.prabhupadabooks.com)

om hram hrim hrum

om namo bhagavate hrishikeshaya
sarva-guna visheshair
vilakshitamane akutinam
chittinam chetasam visheshanan
chadhipataye shodasha-kalaya
chchhando-mayayanna-mayamrita
mayaya sarva-mayaya
sahase ojase balays kantaya

Page 26 of 37
 kamaya namas te ubhayatra bhuyat

“Let me offer my respectful obeisances unto the Supreme Personality of Godhead,

Lord Hrishikesha, the controller of all my senses and the origin of everything. As
the supreme master of all bodily, mental and intellectual activities, He is the only
enjoyer of their results. The five sense objects and eleven senses, including the
mind, are His partial manifestations. He supplies all the necessities of life, which
are His energy and thus non-different from Him, and He is the cause of everyone’s
bodily and mental prowess, which is also non-different from Him. Indeed, He is
the husband and provider of necessities for all living entities. The purpose of all the
Vedas is to worship Him. Therefore let us all offer Him our respectful obeisances.
May He always be favorable toward us in this life and the next.” (SB 5.18.18)
“Under the guidance of a spiritual master, everyone should chant this mantra and
thus become a complete and perfect devotee of the Lord. One may chant this
mantra for complete liberation from material bondage, and after liberation one
may continue to chant it while worshiping the Supreme Lord in Vaikunthaloka.” -
Shrila Prabhupada (from the Bhaktivedanta Purport)

A Few Words on Vaishnava Vedic Astrology

“Genuine Astrology Means Initiation into a Genuine Sampradaya”

-from Mithuna Twiins

Gajendra, the king of the elephants, prayed to the Supreme Lord:

“After worshiping the Supreme Personality of Godhead, those who are interested
in the four principles of religion, economic development, sense gratification and
liberation obtain from Him what they desire. What then is to be said of other
benedictions? Indeed, sometimes the Lord gives a spiritual body to such ambitious
worshipers. May that Supreme Personality of Godhead, who is unlimitedly
merciful, bestow upon me the benediction of liberation from this present danger
and from the materialistic way of life.”
(SB 8.3.19)

Page 27 of 37
 Written on Vasanta Panchami, Holy Day of Goddess Saraswati-puja. 12 February 2016

Mithuna Twiins embodies strictly a Vaishnava-Vedic approach to astrology. This

is the devotional understanding to astrology, and is in line from Shri Vyasadeva
and Shri Parashara by the grace of our own diksha-guru Shrila Prabhupada. Its
essence is that whether in astrology—or anything else of genuine value in this
jagat—all things and all works and all results must be dedicated to Shri Krishna.
This is His instruction to His pure devotee Shri Arjuna as we learn in Bhagavad-
gita As It Is.

Absolutely this divine science, which is nothing less than the eye of the Vedas,
must be approached properly. It is the science of light and it can be utilized in
synch with the actual Vedic culture. It is perfect as presented by Shri Parashara
Muni and it has no need of a New Age whitewashing to succumb to the mental
speculation of ritvikism, sahajiya association or other confabulations that are more
iron gates to the world of Vedic culture, rather than a flowered path.

This simply means that true, original and genuine Vedic astrology should be
presented in exactly the same way that the science was revealed by Shri Parashara
Muni. One with vision must adapt to the times he lives in certainly, but the
principles that this great science rests upon cannot be arbitrarily changed to suit the
un-sensibilities of political correctness. That the sampradayic path of the rishis
should be followed without deviation and unnecessary interjections of confounded
mental confabulations was emphasized in every word of our spiritual master His
Divine Grace AC Bhaktivedanta Swami Prabhupada. It is a science of brahmanas
which ultimately means that practitioner should be more than someone who has
memorized a few rules—some of which may be genuine with the usual arbitrary
Page 28 of 37
“illuminations” of base neophyte thrown in. Astrology is one of the divine Vidya
Devis and the science is not sitting around for the next contribution of invented
mental speculation. It is complete as it is.

In the final analysis only that person who has devotion to the eternal culture of
sanatana dharma alone is qualified to approach even the very first levels of
genuine astrology. The great Rishi Parashara, the father of all astrology, gave the
world the principles of the science. But this great saint-scientist left it to his son—
out of affection, but also out of necessity—to provide the foundation. This
foundation is based in the eternal dharma which our spiritual master so aptly called
Krishna consciousness. In this way we can see that those who have jumped into
astrology without studying the Puranas, Mahabharata and Ramayana are
immediately recognized as non-qualified for there is no Vedic astrologer who is
not studied in the Puranas, Mahabharata and Ramayana.

Shrila Vyasadeva is none other than the literary incarnation of Shri Krishna the
Supreme Personality of Godhead. Modern so-called “educators” in India try to
make him into a bust statuette among modern mental speculators in the dim and
dusty halls of their colleges. But the fact is that if it were not for the merciful pen
of Shrila Vyasadeva, then there would be absolutely nothing worthy of study in
this age. His contributions to astrology in the Puranas and Mahabharata are also
significant. And that is why that here at Mithuna Twiins, we refer to our strictly
personalist and Vaishnava approach to the Vedic stellar science as “Bhagavata
Astrology.”

But today, not only in the capital of mental speculation, the US, but also in the
heartland of Vedic society, India, there is this tendency to earn well as a know-it-
all and “all-seeing” prophet of your pocketbook. There is a trend to buy a couple of
books and <bingo> … presenting “instant astrology” (just add water and stir). And
that is because by reciting a few rules of Vedic astrology, mental speculators in
America are charging $200 USD per hour and then shamelessly asking for
donations on top of that.

The simple formula that separates bona fide Vaishnava astrology from the crass
Mayavadic imitation is very simple. In the genuine brahminical tradition, the father
of astrology, Shri Parashara, blessed the son of Satyavati with the other piece of
the puzzle. And by the grace of Shri Narada, the spiritual master of Sage
Vyasadeva, the foundation of all spiritual culture and the basic lifestyle for being
an astrologer is brilliantly laid out in the higher Puranas, especially the crest jewel
Shrimad Bhagavatam. Shrimad Bhagavatam is clearly the summum bonum of all
the Puranic literature. Indeed, its own very importance is stressed from the first
verse (and every other verse that follows as well):

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 oṁ namo bhagavate vāsudevāya
janmādy asya yato 'nvayād itarataś cārtheṣv abhijñaḥ svarāṭ
tene brahma hṛdā ya ādi-kavaye muhyanti yat sūrayaḥ
tejo-vāri-mṛdāṁ yathā vinimayo yatra tri-sargo 'mṛṣā
dhāmnā svena sadā nirasta-kuhakaṁ satyaṁ paraṁ dhīmahi

O my Lord, Shri Krishna, son of Vasudeva, O all-pervading Personality of

Godhead, I offer my respectful obeisances unto You. I meditate upon Lord Shri
Krishna because He is the Absolute Truth and the primeval cause of all causes of
the creation, sustenance and destruction of the manifested universes. He is directly
and indirectly conscious of all manifestations, and He is independent because there
is no other cause beyond Him. It is He only who first imparted the Vedic
knowledge unto the heart of Brahmāji, the original living being. By Him even the
great sages and demigods are placed into illusion, as one is bewildered by the
illusory representations of water seen in fire, or land seen on water. Only because
of Him do the material universes, temporarily manifested by the reactions of the
three modes of nature, appear factual, although they are unreal. I therefore meditate
upon Him, Lord Shri Krishna, who is eternally existent in the transcendental
abode, which is forever free from the illusory representations of the material world.
I meditate upon Him, for He is the Absolute Truth.
Thse Puranic conclusions culminating in Krishnas Tu Bhagavan Swayam is
required in the heart of the astrologer candidate long before he opens the first page
of Vedic Astrology for Beginners. From thence forward, having achieved the
priceless gift of second initiation and having studied the books of Shrila
Prabhupada, he may proceed slowly and carefully into the technical details as they
are found in the writings of Parashara Rishi. In this way it becomes easy to
recognize the charlatan since the charlatan has no foundation in the shastras of
Vaishnava lore or sanatana dharma; and neither has he the gift of brahmana
diksha. Such people study the Bhagavata from the vantage point of Little Krishna
cartoons or computerized Ramayana games.

These charlatan Vedic astrologers who are part of so many councils and colleges in
the US are generally Mayavadis. They are distinguished from thoughtful and
sagacious pandits by their very glib tongues that spin like messages recorded on
hard drives.

But in the world of samsara, and in this spot life’s endeavor to free oneself from
the whirligig of janma, mrityu, vyadhi and jara, the gift of gab truly does not an
astrologer make. Astrology is a sacred Vidya and it is predominated by celestial
guardians of the science, the Vidya Devis are of the 5 th house affairs. Therefore it
goes without saying that those who seize upon the opportunity to become all-
knowing seers of future events—and that, too, for the sake of material gain—only
harm themselves as they certainly lead their clients to hell. Reading the messages

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of the heavens are not meant for a false show of prestige. Astrology was not
created as an opportunity for a display of show bottle memorizations. It is not
meant for bathing in self-worship. Those abuse the goddesses of the science are
treading on very thin ice. Only by the understanding of the Supreme Absolute
Truth as personalism can astrology even exist. Therefore those who deny its
personal origin, Mayavadis who think that they have become God, are no
astrologers at all. Thus it is very easy to practically demonstrate from the most
philosophically correct and air tight point of view how one who adheres to
Mavavada cannot be an astrologer. Astrology is personal, it details the personality
of every living entity, and it has its origins in Shri Krishna the Supreme Personality
of Godhead.

The Bhagavata is the foundational principle of our understanding of Bhagavata

Astrology of the Vaishnava Vedic School. Such knowledge must be accepted as it
is. The Bhagavata is nothing less than the Sunrise of the supreme realization.
Throughout its worshipful pages we find thousands of enlightening words on both
Jyotisha Shastra as well as Gola Shastra. These two subjects occupy important
posts in the 5th canto.

Jyotisha is discussed throughout the Bhagavata from the birth of Raja Parikshit in
the first canto to the astrological configurations that will end Kali Yuga as given in
the 12th and last canto. We find some explicit planetary descriptions in the 3 rd canto
and the appearance of the twin Daityas Hiranyaksha and Hiranyakashipu, the gold
brothers. The science of nakshatra-vidya figures prominently into the detailed
description of the celestial dolphin Shishumara and the Milky Way—heaven’s
Ganga. There are many discussions of Sapta-Rishi Loka and the North Star of
King Dhruva. This localized Vaikuntha planet of the son of King Uttanapada is
Polaris, or the “pole star.” It has that distinction among Western astronomers only
because 2300 years ago the West learned this science from India. We cannot
believe that with the uncountable stars Western astronomy would know which star
the universe circumambulates if such wisdom was not handed down by the sages in
the Puranas.

We learn from the Bhagavata that astrology is meant for human welfare.
Nakshatra-maitri is the chosen method for marriage. This is directly recommended
by Lord Brahma who actively took part in arranging for the marriages of his
grandchildren. Astrology is described wonderfully in the 8 th canto regarding the
appearance of Shri Vamanadeva. And of course there are lovely verses about the
janma patris of Lords Krishna and Baladeva in the tenth canto thanks to Shri
Gargacharya, the family astrologer of Nanda Maharaja and the Vrajavasis.
Gaudiya literature also assigns astrology an important place with the detailed
description of the divine arrangement of stars under which Shri Chaitanya
Mahaprabhu appeared in 1486. This is all revealed in detail in Shri Chaitanya

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Charitamrita by Shri Krishna dasa Kaviraja Goswamipada—and commented upon
by Shrila Bhaktivinoda Thakura—and explained to us by Shrila Prabhupada in his
mellifluous translation.

Shrila Prabhupada’s favorite astrology story seems to have been the famous one
about the pandit who visited the household of Shri Gour Mohan De shortly after
the birth of Shri Abhoy Charon Babu on 1 September 1896—which in turn was
410 years after Mahaprabhu appeared in Mayapura. The story is Shrila Prabhupada
was very fond of saying how this pandit said Abhoy Babu would venture abroad
and open Krishna’s temples all over the world. And of course there are many
Gaudiya astrologers among the acharyas. Gaudiya astrologers are legendary
throughout the world. Prabhupada agreed that in the ultimate analysis a devotee
relies on Shri Krishna. “But,” His Divine Grace added wryly, “if you know it is
going to rain, then take an umbrella.”

Here is the simple ABC formula that separates the Gaudiya Vaishnava astrologer
from the mayavadi:

(1) Astrology is celebrated by Shukracharya and other authorities as “the eye of the
Vedas”;
(2) Astrology is the science that lights up the path into the future;

(3) Astrology in its pure form is a Vedanga;

(3) anga means “limb,” so astrology is a limb of the Vedas;

(4) Krishna tells Arjuna (15.15) “Among all the Vedas I am to be known.”

(5) Krishna is the root of all creation, manifest and unmanifest, and the Spiritual
Kingdom also;

(6) Therefore astrology is secondary to Krishna consciousness just as a leaf is

secondary to a tree, which drinks from its roots. The first principle is to be a
devotee as the Bhagavata principle is the root and astrology is the leaf.

Since time immemorial it has always been the undisputed example of pure
devotees, the great rishis of the Vedic era, to respect astrology as the handwriting
of Krishna. It is His writing in the sky composed of planetary-keyed encrypted fore
tellings that accurately speaks of the fate of all creatures great and small. For
whether one is born as Indra who lives for millions of years, or as an indragopa
germ who lives for much less than a second, all are parts and parcels of Shri
Krishna. Shri Krishna loves all His parts and parcels equally and therefore He has
given this sacred body of knowledge as a perfect science for the guidance of those

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who have achieved this all-important human form of life. Since astrology is
nothing less than the very eye of the Vedas, jyotisha shastra links all other material
sciences to the spiritual science of Krishna consciousness by being “the most
subtle of all sciences” (-Shrila Prabhupada).

Traditional Vedic astrology was always a divinely protected science of the

qualified twice born brahmanas who were revered as pandits or pious scholars
whose sole interest was adhering to the codes of sanatana dharma. Nowadays it
has become highly accessible. The first push great intellectual thrust to present this
science in English was felt well over a half century ago. Savants of the science
such as Shri B Suryanarayan Rao, Shri V. Subramanya Sastri, Shri Shil Ponde, Dr
BV Raman, Robert deLuce and publisher Shri Narinder Sagar were early
influences of the of dissemination of jyotisha shastra into English. This is natural
since the science is part and parcel of Vedic culture which is now breaking out all
over the world.

Nonetheless, astrology cannot be merely imbibed from books alone. There must be
both sides, the rules and the principles vs. the guiding Hand of Bhagavan Krishna
who created astrology. There must be the sanatana dharma of the Puranas vs. the
technicalities of Parashara. There must be twice born initiation into the genuine
sampradaya which means that to read astrology properly there must be a certain
transcendental understanding that is the gift of Shri Guru. This level of realization
concludes that unless one is a devotee he cannot actually understand any Vedic
science properly what to speak of astrology, the subtlest Vedic science of all. In
other words, a non-devotee astrologer who has blindly memorized some rules does
not qualify as a proper interpreter of times to come. One who does not see the hand
behind the workings of the universe cannot be qualified to discuss the matter in
regards to individual horoscopy. Without knowing Krishna, one cannot understand
Krishna’s parts and parcels.

Youtube boasts the mouthy renditions and latest editions of Astro-Entertainment

by Mayavadi so-called “Vedic Astrologers.” Most of what we hear is little more
than an entertaining rote memorization of rules and diagrams and mathematical
formulae and the click of a computer mouse. Thus blindly learned rituals bounce
like ping pong balls in smoke-filled heads governend more by Rahu than by Jupiter
the lewd contaminants of mayavada and shunyavada. Therefore it is ironic that
these two great doctrines of myopia are espoused by maybe 99% of the Westerners
who espouse to have some credentials in Vedic. Whereas Vedic culture including
astrology is deeply personal, Mayavada and shunyavada are the blinding
sandstorms that scorch the throat and leave the science abused and exploited in the
universal name of self-aggrandizement. And that by that I refer to folks who
advertise themselves as experts in various aspects of the science of light, yet who
do not understand any of its deep-seated religious principles founded upon

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devotional service and bhakti. Such can be legends only in the manufactory of their
own minds at best. Those posers who are uninitiated shudras should never be
consulted on matters of jyotisha, even if they advertise themselves as most skilled
in certain secret areas, and then charge you two hundred dollars an hour to hear
them spew hogwash.

Our approach to jyotisha shastra is simple. We offer our services to members and
friends of the International Society for Krishna Consciousness. We are twice
initiated members of ISKCON who received brahmana diksha in April of ’69 by
the merciful hand of Shri Guru Maharaja. And because the tradition of the twice
born is very much alive in ISKCON today. This is seen by the fact that twice born
devotees can relate to our scientific and parampara presentation whereas non-
devotees cannot. A Full Life Reading from Mithuna Twiins stands well beyond the
pale of the karmi and neither are we willing to waste precious moments of this life
discussing karma without the fix to karma (chanting Hare Krishna). Today posers
are a dime a doen who parade themselves as “Vedic” or “yogic.” Such persons
feign devotion as long as it is suitable to impress clients. Today out of all religious
practices, east or west, ISKCON is the only one offering the chance to become a
twice born member of a genuine sampradaya, the Gaudiya tradition as preached by
Shri Rupa and Sanatana. Therefore it is practically a prerequisite that to be a proper
Vedic astrologer one must be a properly initiated brahmana in Krishna
consciousness who is faithful to the sampradayic traditions and the lotus feet of
Shri Guru.

Genuine Vedic astrology must be understood from the vantage point of Krishna
consciousness. This is the perspective that has been continuously exemplified by
our past acharyas who advocated jyotisha shastra including Shrila
Bhaktisiddhanta Saraswati, Shrila Bhaktivinoda Thakura, Shrila Vishwanatha
Chakravarti Thakura, Shrila Krishnadasa Kaviraja, Shrila Nilambhar Chakravarti,
Shri Madhvacharya, Shri Krishna Dwaipayana Vyasadeva and Shri Narada Muni
who taught Vyasa the 18,000 shlokas of the Bhagavata, the most complete text of
Krishna consciousness.

To undertake the personalist view of astrology—and astrology is also the most

personal of all sciences—it is absolutely essential that one should undergo bona
fide initiation and samskaras into Vaishnava sampradaya. And among all four
bona fide traditions, only the Gaudiya sampradaya is active in the Western world
due to the example of the Founder-Acharya. The Krishna conscious jyotisha
shastra is the link between strictly material Vedic arts and the purely
transcendental science of bhakti yoga or devotion at the lotus feet of Shri Radha
and Krishna. This culture now opening like a lotus today due to the appearance of
Lord Shri Chaitanya Mahaprabhu has been popularized in every town and country
all over the world by Shrila Prabhupada.

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He gave freely the full gamut of Vedic culture which begins and ends with the holy
names of the Lord. He gave the world the divine gift of sacrifices that pleases
Krishna: sankirtana yagna. His disciples and grand disciples enjoy distributing the
books by the Founder-Acharya of ISKCON at frequent festivities. Chanting and
dancing are always accompanied by Shri Krishna prasadam-sevaya. In other words
the beneficial things that are now manifesting all over the world must be credited
to Krishna’s pure devotee and prophet Shrila Prabhupada. And the Hare Krishna
mahamantra is at the root of this beneficial change.

So, coming back around to the issues at hand, it is a fact that one cannot be an
astrologer unless he practices the regulative principles of yoga. But in the final
analysis one should have the divine compulsion to bow before the twin lotus feet
of the Supreme Personality of Godhead. One must bow with great reverence and
with genuine thankfulness for His unlimited gifts. As parts and parcels of Shri
Krishna we are all heirs to the kingdom of the Father if only we can look within
and see Him within our heart of hearts.

Jyotisha is such an individual science that every 1/18th of a second, it is stated, an

entirely different personality appears. The movements of the planets in that short
period of time has been measured by the Vedic scientists without the use of a
computer. There are unlimited reminders of personality all emanating originally
from the Supreme Personality Shri Krishna. And astrology measures the changes
of each individual soul birth after birth in the minutest detail.

Therefore, how can anyone claim to be an astrologer yet be so narrow minded as to

espouse the deluding product of tamo guna called impersonalism or Mayavada?
On one side of their mouths so-called “Vedic astrological consultants” speak of
their keen knowledge of the personal characteristics of their clients—usually aimed
more at flattering the befuddled client than guiding him.

Then on the other hand Mayavadi fools state that God is some senseless, mindless,
massive ball of white light. This is the sort of phantasmagorical nonsense that
many are paying upwards of $200 per hour as expensive yet useless entertainment.

The Vaishnava astrologer understands that each horoscope is of itself a unique

yoga just as much as there can never be two snowflakes from the sky. Astrology
understands that in this world of continual birth and death, that there seldom the
perfect muhurta. We live in such a dangerous material world wherein good
moments pass in a flash never to be captured again. Bhagavata astrology gives the
seeker guidance from this quagmire of birth and death and into the safety of Lord
Krishna’s shelter.

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For the bad yogas of the chart to evaporate and dissipate and for the good ones to
become strengthened, then the force of yagna is required. This culminates in public
or congregational sankirtana. Chanting Hare Krishna is the Yuga Dharma of the
age as all of us servants of Shrila Prabhupada know.

In a nutshell, the phenomenon of how Lord Krishna protects the good yogas in the
horoscope of His servant can be also explained from the standpoint of Bhagavad-
gita As It Is. As heard from the lotus lips of the Yogeshwara Shri Krishna (Bg.
9.22):

ananyas cintayanto mam ye janah paryupasate

tesam nityabhiyuktanam yoga-ksemam vahamy aham

“But those who worship Me with devotion, meditating on My transcendental

form-to them I carry what they lack and preserve what they have.”

…And this is the essence of astrology from the Vaishnava perspective. Thanks as
always for allowing us this opportunity to serve devotees of the servants of Shrila
Prabhupada’s servants

Always wishing you the best,

Patita Pavana dasa
Abhaya Mudra dasi
Counselors in Krishna Conscious Astrology

Calculations expertly provided by Shri Jagannatha Hora with Lahiri True Ayanamsha

FREE E-BOOKS:
Read CONCEPTS OF REALITY, a collection of the best of Shrimati Abhaya
Mudra Dasi’s thought-provoking articles. Go to this page,
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http://www.suhotraswami.net/abhaya-ashram-notes/ Scroll down and click on
the link.
Also at the same address, Patita Pavana Collected Articles and This Is My
Heart, stories of ISKCON Press 1970-71 by devotees who were there

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