• i) Books, beads, kartals etc. should not be kept on the floor or in

unclean places and should be respected as worshipable

paraphernalia.

• i) One should not touch one’s feet to anything sacred or use one’s

feet to do what could be done with one’s hands.

• ii) If a sacred object falls to the ground or one’s foot touches one

should quickly pick it up and touch it to one’s head.

• iv) One should not step over books, devotees, Prasādam, flowers that

have been offered to the Lord or over any sacred articles.

• v) All sacred articles should be kept in a neat, clean place and

handled with care. They should not be tossed about but carefully

handed over from person to person.

• vi) Sacred items like beads, books, tilak, etc. should not be taken into

the bathroom.

• vii) One should be very careful in handling pictures of Guru and

Kṛṣṇa. They should be handled with great care and respect.

viii)Special mention may be made of Hari-Naam chaddars. Since the

Holy Name is printed on cloth, it is a sacred object and should

not be touched to the floor.

• ix) One should be careful while offering obeisances that the bead bag

in one’s hand does not touch the floor. It may be kept aside before

offering obeisances.

• x) One should be very careful in handling Deities’ paraphernalia like

Their clothes, jewellery, vessels etc. For instance clothes and

towels should be nicely folded and kept, the vessels should be

placed in a proper place and so on.

If one touches one’s hand to the floor or anything unclean, one

should wash hands before touching Deity paraphernalia again.

Kṛṣṇa is non-different than His paraphernalia and treating

Kṛṣṇa’s paraphernalia badly means to treat Kṛṣṇa badly. True

bhakti will then not appear in our hearts. We have to be

conscious at all times that all these different items are not

ordinary items, but they are to be used in Kṛṣṇa’s service and

therefore worshipable.

• i) One who is serious about spiritual life should rise early in the

morning, preferably before the ‘brāhma-muhurta’ hour i.e. one

and a half (1½) hours before sunrise.

• i) After waking up, first brush your teeth.
• ii) One should then bathe in cold water and after wearing fresh

clothes, begin the day’s sādhana.

• iv) Bath should be taken after:
• rising early in the morning
• long naps of more than an hour.
• passing stool.
• excessively perspiring, or
• being contaminated in any way (after visiting crematorium).
• v) Personal hygiene and cleanliness should be maintained. Nails

should be kept clean and clipped short. Nail clippings should be

thrown in the dustbin. Śrīla Rupa Goswāmi even mentions that

one should carefully clean one’s teeth properly and regularly.

• vi) Hands and legs should be washed after passing water and hands

It is said in Śrīmad Bhāgavatam 3.20.46 (Purport):

“The time early in the morning, one and a half hours before sunrise,

is called brāhma-muhurta. During this brāhma-muhurta, spiritual

activities are recommended. Spiritual activities performed early in the

morning have a greater effect than in any other part of the day.”

should be washed properly with soap after passing stool.

Brāhmaṇa initiates should wrap their sacred threads around their

right ear while using the toilet.

• vii) Only the right hand should be used for eating, chanting on the

beads, offering something, accepting something, etc.

viii)Wash hands, feet and mouth before and after honouring

prasādam.

• ix) Wash hands after drinking water.
• x) Do not spit while eating.
• xi) Do not spit on water.
• xii) Sannyāsīs should bathe three times a day, gṛhasthas and

brahmacārīs at least twice a day.

• xiii) Bathe after shaving, copulating or going to a crematorium.
• xiv) One should take rest for about six (6) to six and a half (6½) hours

every night. Too much sleep or too little sleep is not good for our

Kṛṣṇa Consciousness.

viii)One should try to sleep on the floor or on a hard surface.

Luxurious soft beds should be avoided.

• ix) It is best to sleep on one’s left side, if not, then on back, but never

on one’s stomach.

• x) One should not waste Kṛṣṇa’s energy like soap, toothpaste,

electricity, water etc. One should turn off the lights and fans,

whenever and wherever they are not required.

• xi) One should spend Kṛṣṇa’s money discreetly and with

responsibility, asking oneself if this expenditure is really

necessary for enhancing Kṛṣṇa’s service.

• i) Leading Kīrtana at a satsanga is an honour as one is representing

the whole congregation before the Deities. Therefore one should

be conscious of this and lead only when one is asked to.

• i) We should sing only those kīrtanas, which are authorised.
• ii) The prema dhvani prayers (i.e. jaya oṁ viṣṇu-pāda…) at the end

of the kīrtana should be recited by the senior most devotee

present e.g. sannyāsīs or Śrīla Prabhupāda’s disciples.

• iv) Only the standard prema-dhvaniprayers should be

recited except on special occasions like appearance

days when the appropriate glorification may be made

additionally.

• v) There are standard melodies to be sung at specific times of the

day. In particular in the morning programme the saṁsāra-dāvā

prayers and Hare Kṛṣṇa mahāmantra should be sung in the

morning melody.

• vi) Kīrtana should be simple and led in a way that can be followed

and repeated easily by the congregation.

• vii) All devotees should enthusiastically sing in chorus.

viii)All devotees should follow the same melody that the lead singer

is singing. Therefore devotees should pay careful attention at all

times.

• ix) Mṛdañga and kartāla players should be close to lead singer and

should watch him carefully, and ADJUST THEIR SPEED

ACCORDING TO HIS. Therefore the kartāla and mṛdañga

players should be extra attentive.

• x) The general pattern of the morning kīrtana should be saṁsāra-

dāvā prayers, pañca-tattva mantra, Hare Kṛṣṇa mahā-mantra and

hari harāye namaḥ kṛṣṇa yādavāya namaḥ, (Gopal govinda ram

sri madhusudhana)

• xi) Where there are two or more kartāla players, they must play in

harmony. Similarly, for mṛdañga players.

• xii) Kīrtanas should be sweet and melodious and not simply loud.

For further details please

referAAppppeennddiixx IV at the end of

this section. (Pg No. 37)

• i) Śrīla Rūpa Goswāmi states that one should learn to

dance in front of the Deities.

• i) Dancing should be graceful and enthusiastic but not

violent and wild.

ii)Dancing in the traditional Gaudiya way as

demonstrated by Śrīla Prabhupāda should be the

standard.

• iv) In addition dancing can take place in various

formations. For example:

• rows of devotees rhythmically approaching each

other and then receding.

• devotees forming rows one behind the other and while

continuing to face the Deities, moving towards and then away

from Them rhythmically.

• devotees moving in a circle (Please see the illustration).
• v) Devotees should take care to see that the formations are

maintained and that they are in line.

• vi) While dancing in formation devotees should raise hands, hold

hands etc. as may be required for that particular formation.

a

• vii) This dancing is not a “spectator sport” and devotees should not

simply stand and watch. All should participate. However, those

who are unwilling (particularly guests and newcomers or those

who are sick) should not be forced.

• viii) Dancing in ways that can cause injury to devotees should be

avoided e.g.

• Two devotees clasping hands and spinning, because it may

be harmful to other devotees.

• Spinning alone with arms outstretched.
• Tossing children (and even grown-ups) in the air or lifting

them.

• Pushing excessively while moving in the circle.
• ix) Men and women should dance in separate portions of the

Temple.

• x) One should watch the lead dancer always and synchronise.

The perfect dancing is in Lord Caitanya’s style with arms raised or

folded hands with enthusiasm and devotion.

r

• i) The urge to speak is very strong and as soon as we get an

opportunity we begin speaking. Śrīla Prabhupāda explains that if

we do not speak Kṛṣṇa kathā then we speak all sorts of nonsense.

• i) Such talk is called ‘prajalpa’ and is born of our material

identification. Thus devotees must refrain from it.

• ii) All mundane literatures are also practical exhibitions of the urge

to speak. Śrīla Prabhupāda explains in the “Nectar of Instruction”

that materialistic people read heaps of newspapers, magazines

and novels, solve crosswords and do many nonsensical things. In

this fashion, people simply waste their valuable time and energy.

In the Western countries old men retired from active life play

cards, fish, watch television & debate about useless socio-

political schemes. All these and other frivolous activities are

included in the prajalpa category. Intelligent people interested in

Kṛṣṇa Consciousness should never take part in these activities.

• iv) Śrī Rupa Goswāmi advocates the process of Kṛṣṇa kathā – talk

of all subjects connected to Lord Kṛṣṇa as a means to

counteract the urge to speak. Therefore, if we must talk, we

should talk Kṛṣṇa kathā.

• v) Before we speak we should ponder whether
• Is it necessary?
• Is it kind?
• Is it right?
• vi) Devotees should avoid speech that offends, particularly

blasphemy of devotees, which is the first offence against the Holy

Name. ‘Vaiṣṇava aparādha’ will surely choke our tender

devotional creeper very quickly.

• i) Our actions and behaviour are our best preaching because actions

speak louder than words. As the saying goes “Your actions speak

so loud that I cannot hear what you are saying.”

• i) Preaching means to change the heart, not simply to defeat

someone intellectually.

• ii) This does not mean, of course, that we should not present our

philosophy properly. All devotees must endeavour to study Śrīla

Prabhupāda’s books and understand them thoroughly and try to

present faithfully what one has submissively read and heard.

• iv) There is no need to read other books or go to other philosophers

to learn how to preach. The humble servant of the spiritual

master is the best preacher.

• v) The principle of preaching is nicely described by Śrīla Rupa

Goswāmi in the Bhakti Rasamrita Sindhu :

• vi) Ultimately what will change people’s heart is not simply the

philosophy that we are speaking but mainly to what extent we

have imbibed the philosophy in our lives and realised that

knowledge practically.

• vii) Our preaching should generally be done in a humble attitude and

not in the attitude of superiority.

viii)When preaching we should simply repeat the words of the

spiritual master and deliver his message like a postman and we

should never think that we know more than the previous ācāryas,

how to preach. We are empowered to the degree we are

submissively preaching their words.

• ix) One must show compassion and concern for the person one is

preaching to. One may need to even pay attention to his petty

material problems if necessary.

yena kena prakāreṇa manaḥ kṛṣṇa niveśayet

“Somehow or other, one must think of Kṛṣṇa.”

❁ ❁

• x) One must speak the truth, but according to deśa, kāla and pātra

i.e place, time and people. Our goal is to make people Kṛṣṇa

Conscious and we should preach keeping this in mind and do

what is needful.

• xi) One should have a balanced approach while preaching. A good

preacher will always understand the need for the devotees in

different categories. Just as in material life there are bankers,

lawyers, doctors and so on, in spiritual life too there is a need for

(& there will always be willing candidates for) the renounced

order and also for those in the householder or professional

category. Both varieties of devotees are necessary and valuable.

• xii) While preaching to a particular person, our approach should be

to advise what is best for his Kṛṣṇa consciousness.

xiii)There is a need for qualified brahmacāris, qualified gṛhastas,

qualified vānaprasthas and qualified sannyāsīs and we should

encourage a person according to where he can make best spiritual

advancement and serve Śrila Prabhupāda’s mission.

• xiv) Basic etiquette must be followed when another devotee is

preaching. He should not be suddenly interrupted unless there is

something urgent.

• xv) Basic courtesies must be followed e.g. wishing with a smile, being

helpful if someone needs help or guidance.

• xvi) New people should be made to feel at home and should be given

great abundance of love and hospitality.

• xvii) Particularly on Sundays at the Temple, devotees should first

associate with the guests and newcomers and then with the

regular devotees.

xviii)While we preach to new people, we must always remember that

preaching to devotees is equally, if not more, important.

So while we make newcomers feel at home, regular devotees

should not be neglected either.

xix)At outside programs, newcomers and guests may be given

preference for asking questions after the lecture, particularly

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when time is limited. Regular devotees may ask pertinent

questions to create an atmosphere in which newcomers would be

encouraged to put forth their questions, or when newcomers

have finished with their queries and there is still time left for

more questions.

• x) We should not advocate/preach breaking of the laws of the land

in the name of doing something for Kṛṣṇa. Devotees should

adhere to these laws too.

xi)We should not be sectarian. We should respect all bonafide

religious and spiritual paths. In particular we may show special

respect for other Vaiṣṇava Sampradāyas.

• i) First and foremost, one should eat only prasādam i.e. food that

has been offered to Lord Kṛṣṇa with devotion.

• i) Ideally one should eat food that is
• cooked by devotees
• offered to the Lord by devotees
• Served by the devotees.

One should try to come as close to this ideal standard as is

practically possible given the limitations of city life and needs of

preaching.

• ii) Unless absolutely necessary for preaching or service, food cooked

by non-devotees should be avoided.

• iv) In the same spirit all commercial food items like chocolates, ice

creams, chips, biscuits, cold drinks, bread etc. should be avoided

at home. To guests one may offer home-made foods and natural

drinks like lemon water, fruit juice etc.

• v) Commercial items may be selectively had while travelling or in

otherwise compelling circumstances. Where the Prasādam one is

carrying with oneself is not sufficient or as an addition, uncooked

and raw foods like fruits, nuts, milk etc. are preferable to

commercially cooked items.

• vi) Sometimes while travelling or in the course of some preaching or

service or professional work one may be compelled to eat in a

restaurant. One should select if possible a restaurant which is

purely vegetarian and even then be careful to order items which

are without onion and/or garlic.

• vii) One should eat prasādam which is sattvik in nature and avoid

foods that are rājasik i.e. foods which are very spicy, oily and rich.

• viii) The bhoga must be offered in the proper way at

home

• ix) Prasādam should not be wasted. Excess prasādam

should be put on another plate before eating.

• x) After everyone in the family has eaten, if prasādam is still

left, it may be retained for some time for the next meal if

possible or distributed outside somewhere.

• xi) Prasādam should be eaten only with the right hand; the left hand

is for touching other parts of the body.

• xii) While serving prasādam, the serving spoon should not touch the

plate or the half-eaten prasādam.

xiii)One should eat prasādam in moderation and preferably at fixed

times of the day. Overeating and eating wrong kinds of foods are

not good for spiritual life and also for health. Controlling our diet

will help us control our tongue and this will help us in turn to

control our senses.

• xiv) Before honouring prasādam appropriate prayer

should be chanted.

• xv) Prasādam must be honoured with a consciousness

that it is Kṛṣṇa’s mercy and is non-different from

Him. Therefore, except where necessary for

preaching one should maintain silence. Hearing a

lecture or a cassette at this time is also beneficial.

For further details please

referAAppppeennddiixx VI at the end of

this section. (Pg No. 40)

For further details please

referAAppppeennddiixx V at the end of

this section. (Pg No. 39)

• xvi) When guests visit the house, the bhoga that has been offered to

the home Deities becomes mahā-prasādam which should be

distributed to all present in small quantities. Fresh, hot prasādam

should be served out as per requirements to all the guests,

including Guru and sannyāsīs.

• xvii) When senior Vaiṣṇavas are present we should patiently wait till

they have begun eating and only then we should begin eating

(unless we are told otherwise).

• xviii) One should get up after finishing prasādam only when all have

finished eating (except with the permission of senior Vaiṣṇavas

present).

xix)Guru’s mahā-prasādam should not be distributed in presence of

newcomers.

• x) After one has begun eating prasādam, one should not touch

anything else with the right hand.

xi)We should not distribute prasādam, unless we have washed both

hands.

• xi) One should not take prasādam in view of karmī

public, e.g. while walking down the streets, or

while in procession. As far as possible, prasādam

should be honoured either in a private place or

where everyone else is taking prasādam.

• i) The kitchen is an extension of the altar because whatever is

cooked there will be offered to the Deities. So whatever one is

doing in the kitchen should be done with care and attention for

the Deities.

• i) Where the Deities are formally installed as in the Temple,

standards expected are quite high and strict. In comparison,

some degree of concession may be offered in respect of

household Deities where it is not possible to maintain the same

[[ Also refer:

PARTII-- 11.. G) CLEANLINESS

& HYGIENE point (b)

standard. For example, it is a rule that one should not eat in the

kitchen or in front of the Deities. However, in many homes the

altar, kitchen and dining table are all in one room so it may not

be possible to follow the above rules.

• ii) Householders, however, should keep the ideal standard in mind

and try to come as close to it as possible in their particular

situation. One should always remember that one is cooking for

Kṛṣṇa. The more careful one is in regard to these small rules, the

more one can become conscious that one is not cooking for

oneself, but for Lord Kṛṣṇa Himself.

• iv) Only clean, uncontaminated clothes must be worn in the

kitchen. Clothes that have been used outside or in the bathroom

cannot be used.

• v) Fingernails should be clean and clipped. Hands must be washed

upon entering the kitchen before beginning cooking. In the

Temple, bath must be taken before cooking. At home it is

preferable to do so.

• vi) One should not put anything in one’s mouth in the kitchen. One

should not rinse one’s mouth in the kitchen sink. In particular,

one should not ‘taste’ or ‘smell’ a preparation to ‘test’ it.

• vii) Where possible, there should be no eating or drinking in the

kitchen area. If this is unavoidable, the curtain in front of the

Deities must be drawn.

viii)The vessels in which bhoga is cooked for the Deities in

particular, and the plates and the cups in which bhoga is offered,

should be kept and washed separately from the plates, cups and

glasses in which the family devotees eat or drink.

• ix) If one has an infectious disease one should not work in the

kitchen area as one may contaminate the bhoga and the vessels.

• x) If one touches the floor or the dustbin, or the lower part of one’s

body one should wash one’s hands.

• xi) There should be no unnecessary talking in the kitchen.
• xii) The cooking platform stove, sink etc. should be cleaned up

before and after cooking.

xiii)One should work carefully but efficiently and avoid cluttering.

• xiv) Anything that has fallen to the floor cannot be put on the tables.

If a vegetable falls on the floor it may be washed and then used.

• xv) One must not enter the kitchen straight after using the toilet

unless one has taken a bath.

xvii)Mahā-prasādam should not be eaten directly from the Deities’

plate but it should be transferred to another vessel or plate before

being eaten. The temple standard is that one should not begin

eating until the Deities’ plates have been washed.

xvi)VERY IMPORTANT:Devotees must be absolutely careful that

no hair falls in and contaminates the offerings. Absolute caution

must be exercised in this regard. Devotees must keep their hair

well covered while cooking.

F

Ideally, prasādam should be served by initiated Vaiṣṇavas. One

should be pure in mind, body, habits and dress and perform your

duties quickly, quietly and efficiently. As much as possible, loud

talking and disruptive noises should be avoided.

One must ensure that preparations meant to be served hot are

actually hot (but not reheated after having become cold) and that

all preparations to be served are either present or will arrive for

serving at the proper time.

Neither the server nor the serving utensils should ever touch

the plates or hands of those who are eating, for this will

contaminate the server and serving utensil. If this happens, one

should wash one’s hands and the contaminated utensil before

continuing to serve the prasāda.

The prasādam may be gently dropped on a free area of the

plate (not on the salt, for example), taking care to not mix salty

preparations with sweet preparations.

Prasādam should not be served directly into the hand of

the person eating, unless one is serving not a meal but

only morsels of mahā-prasādam.

Except when serving dry sweets or dry items, one should serve

prasādam with a spoon, even for salt.

Only one’s right hand must be used to serve prasādam and one

should not touch anything impure (one’s mouth, feet, hair or

lower body) nor should one yawn, sneeze or spit. The serving

vessels should not touch anyone’s feet.

Servings may be small, but when the devotees finish an item

one should be alert to replenish the preparation. One should be

generous in giving the devotees as much of an item as they

desire. One should not be miserly and hold anything back

because one wants to take it later. Prasādam is meant for

The proper order of serving the various preparations is:

• Water should be served first.
• When Gauḍiya Vaiṣṇavas serve prasādam, they begin

the main meal with bitter foods, such as śukta and

spinach.

• This is followed by dāl and savouries (such as pakaurās

and fried potatoes).

• Then come other vegetable preparations (sabjīs),

progressing from lighter sabjīs to richer sabjīs and

from wet to dry.

• Then richer wet sabjīs are served again,
• Followed by rāitās and chutneys.
• Finally sweets progressing from less to more sweet.
• Rice and capātis should be offered from the very

beginning and replenished as required, until those

honouring the prasādam have finished all sabjīs. (If

possible, capātis should be served hot.)

distribution. The devotees should never be left with an empty

plate except at the end of the meal.

The server or the host may describe the wonderful qualities of

an item as it is offered. Except where necessary for preaching one

should maintain silence. Hearing a lecture or a cassette at this

time is also beneficial. Some devotees can read Kṛṣṇa book or

Śrila Prabhupāda Lilāmṛta.

Everyone in a group should be offered the same items. When

a group of persons take prasādam together, no one should be

offered anything that is not offered to everyone else. The devotee

who is serving prasādam should not make any distinction while

serving. If possible those with special diets should eat separately.

The prasādam may be served from serving buckets.

The buckets should not be dragged along the floor nor should

clanging noises be made with pot handles or utensils.

After everyone has finished honouring prasādam, the place

must be cleaned immediately. Also devotees can collect the

remnants fallen around the plate and put in the dustbin.

One should be clean during meals, having washed one’s

hands, feet and mouth. Also, one’s śikhā should be bound, the

head uncovered (for men) and feet bare.

One should eat in a clean, spacious, peaceful place. If possible

one may avoid eating in a vehicle. (During yātrās this is

unavoidable)

One should not eat at the sandhyās (sunrise, noon or sunset),

before bathing, or before performing Gāyatrī japa or your

morning Deity worship.

Also, it is not proper to eat until the food from the previous

meal has been digested.

One may eat with legs crossed, but not spread. Keeping the

plate in one’s lap is not proper. Āyurveda recommends sitting on

the floor (with an āsana) to take prasādam, with the legs crossed

to ease digestion. Anyone over fifty, (when body does not

support) however, may eat while seated at a table.

Before beginning a meal, one should glance over the prasādam

and pay one’s respects to it, remembering that it is the

mercy of the Lord.

One should glorify the Lord’s prasādam by chanting

the prayers.

AND FOR DRINKING WATER

While eating or drinking, do not make disturbing noises or

find fault with the taste of the prasādam.

Use only the five fingers of the right hand to touch and place

food in the mouth. Eating with the fingers is recommended

because the digestive process begins with the sensation of food

touching the fingers.

The left hand should be used only for lifting a water cup, and

then only if one can pour the water into the mouth without

touching the cup to the lips.

Tear large items such as capātis and purīs with the fingers of

the right hand and then place the small pieces in the mouth. Do

not use your left hand to tear capātis and purīs. One should not

consume a large item by taking it in one’s mouth and tearing it

with one’s teeth.

When the right hand is clean (before a meal), one may use it

to hold the cup and pour the water into the mouth so that the cup

does not touch the lips. During a meal one’s right hand touches

one’s mouth, so one should take the cup in one’s left hand and

pour the water into one’s mouth without touching one’s lips. If

the cup cannot pour properly, one may hold it in one’s right hand

and drink using one’s lips.

For further details please

referAAppppeennddiixx VI . (Pg No. 40)

Overeating causes disease and decreases one’s life span. It also

stops one’s spiritual advancement, generates sin and makes one

an object of criticism.

Ideally one should eat so that half one’s stomach is filled with

food, one quarter with water and the remainder with air.

It is appropriate to chant the prema-dhvani at the end of a

meal, before rising to leave.

After finishing a meal and while waiting for others to finish,

one may chant aloud various ślokas and prayers glorifying the

Lord.

Out of respect for others who are still eating, all persons in a

row should wait for others in the same row to finish before rising.

After rising from the meal, one should wash one’s hands,

without delay and then rinse one’s mouth at least three times and

finally one may wash one’s feet.

Do not take rest or perform any strenuous labour directly after

a meal.

One should maintain a tranquil frame of mind, as one did

during the meal, by remembering the Lord, chanting His Name

and discussing His pastimes.

After the meal, the eating area should be thoroughly cleaned

with water.

48

Śrīla Rupa Goswāmi says in the Nectar of Instruction that one

should mentally honour the devotee who chants the Holy Name

of Lord Kṛṣṇa, one should offer humble obeisances to the devotee

who has undergone spiritual initiation, and associate and

faithfully serve a pure devotee who is advanced in undeviated

devotional service and whose heart is completely devoid of

propensity to criticise others.

• a) One should humble oneself submissively and render service to

the spiritual master.

• b) One should take the orders of the Guru as one’s life and soul.
• c) In the presence of Guru, one should not instruct others without

receiving his permission.

• d) In the presence of the Guru, one should not take one’s own

disciples.

• e) One should simply obey the instructions of the Guru and should

not question. We should not disobey the instruction thinking

that we know his “real inner” feelings.

• f) One should never instruct one’s own Guru. Even if one wants to

present something to one’s Guru thinking that this

information may be helpful, one should always present it in a

very humble spirit.

• g) One should never argue with one’s spiritual master.
• h) One should never present one’s qualification to the Guru and

should always remain in a very humble position.

• i) One should never sit on the same level as the spiritual master

unless one receives his permission.

Just like Lord Kṛṣṇa is non-different than His Name or picture,

similarly there is no difference between the spiritual master and

his name and picture hence one should keep pictures of Guru

and Kṛṣṇa at proper place.

One should not read books apart from those written by the

Guru and the paramparā unless one has permission and

blessings.

• a) Within a Vaiṣṇava tradition, it is an important expression of our

humility to respect those who are in the senior position than

ourselves.

• b) In the chain of seniority the seniormost Vaiṣṇava is the Guru who

is to be respected as a representative of God so he must be given

the same respect as Kṛṣṇa Himself.

• c) Next are the sannyāsīs. Among the sannyāsīs themselves,

seniority is considered on the basis of who had taken sannyāsa

initiation earlier.

All sannyāsīs should be offered respectful obeisances,

particularly when one first sees them in the day.

Even Māyāvādi sannyāsīs should be given proper respect,

although one should not associate with them.

• d) Next are the Guru’s Godbrothers. They should be respected as

one respects the spiritual master.

• e) Devotees who have undergone Brāhmaṇa dīkṣā should be

respected. Again seniority is determined on the basis of who has

been initiated earlier.

• f) Devotees who have accepted dīkṣā before us should be given due respect.
• g) Special respect must be offered to the devotees who are senior

in age.

• h) One should not instruct another person in the presence of a

senior Vaiṣṇava without first receiving his permission.

• i) When ghee lamp is being offered to devotees after āratī, seniority

must be taken into account.

• a) Godbrothers should call one another “Prabhu”. One should,

however, not try to become Prabhu because we are being so

addressed. One should simply remain a servant and accept others

as Prabhu.

• b) We are the servants of our Godbrothers and according to a

particular level of Godbrother we must serve him accordingly.

From our senior Godbrothers, we should inquire

submissively, carry out their instructions and aspire to be their

obedient servant.

To those who are equal, we should serve them by befriending

them, assisting them and encouraging them.

To those who are junior to us, we should serve them by

guiding them, directing them, encouraging them and

enlightening them.

• c) When we meet another Godbrother we should bow down and

offer the prayer

vāñchā-kalpatarubhyaś ca kṛpā-sindhubhya eva ca

patitānāṁ pāvanebhyo vaiṣṇavebhyo namo namaḥ

• d) We should never accept a Godbrother as servant unless we have

the permission or order of the spiritual master.

• e) We must never allow the saying “Familiarity breeds contempt” to

enter into the relations between the devotees. Dealings between

devotees should be respectful and without offence and

duplicitousness.

• f) Devotees must not address one another by their karmī names.
• g) One should not praise oneself or boast one’s achievements or

qualifications to the other devotees. One should know that

actually one has no qualifications. Whatever we are able to do is

simply due to the mercy of Guru and the Vaiṣṇavas

• h) If a Godbrother or a Godsister is undergoing some difficulties on

account of sickness or bereavement in the family and/or is in

emotional turmoil due to some reason, one must help in word

and deed. As the saying goes, “A friend in need is a friend

indeed.” The bonds between devotees will be tested at the time of

difficulty. We cannot ignore such developments as being

‘material’.

• i) If a devotee has strayed away from the devotional service and has

not been in the association of devotees for a considerable period,

he or she must not be chastised for being in ‘māyā’ or

reprimanded in a way that will push him or her further away from

the lotus feet of spiritual master. One must offer love,

encouragement and friendship and make him or her feel once

again at home in the company of devotees.

• a) A woman should be given all respect, particularly if she is a

Vaiṣṇavi, and addressed as such.

• b) A Brahmacāri should see every woman as his mother and a

gṛhastha should see every woman except his wife as his mother.

• c) Brahmacāris should associate with Mātājis only so far as required

to execute devotional service and no more.

When guests come to our Temple and homes, it is the

Vaiṣṇava etiquette to treat them with great respect and

love. They should be welcomed with sweet words, a seat,

water and prasādam according to our means.

• a) Śrīla Prabhupāda has to be addressed as “His Divine Grace”, the

Guru and a sannyāsī as “His Holiness” and a God Brother as “His

Grace”.

• b) A Godbrother’s name may be prefixed as “Śrīmān”.
• c) A Brahmacārī’s name is suffixed by the term “Brahmacārī” e.g.

Kṛṣṇa dāsa Brahmacārī; a gṛhastha by the term “Adhikārī” and a

Sannyāsī by the term “Mahārājā”, “Swāmi” or “Goswāmi”.

We may offer respect to, but one should not associate with the

following categories:

• Vaiṣṇavas of bad or doubtful character
• Sahajiyas
• Vaiṣṇavas of Sampradāyas of doubtful bona fides.
• Māyāvādi sannyāsīs.

POINT

• a) Śrīla Rupa Goswāmi says in the ‘Nectar of Instruction’ in regard

to the Vaiṣṇava:

“….Such a devotee should not be seen from materialistic

point of view. Indeed, one should overlook a devotee’s having a

body born in a low family, a body with a bad complexion, a

deformed body, or a diseased or infirm body.”

For further details

please referAAppppeennddiixx VII at

the end of this section.

(Pg No. 56)

• b) In other words one should overlook all bodily defects of bad

appearance, low birth, low education etc. Any Vaiṣṇava serving

the Lord should be considered Holy.

• c) It is stated in the sāstras that it is a hellish mentality to consider

a Vaiṣṇava to be born of a certain caste or creed or to consider the

same to be an ordinary person.

• a) The body of a Vaiṣṇava is to be seen as a Temple of Vishnu.

Therefore while offering obeisances to a Vaiṣṇava we should

remember that we are also offering obeisances to Lord Vishnu

within the heart.

• b) Therefore we should never walk over the body of a Vaiṣṇava.

• a) One should not begin any significant venture in one’s life without

first receiving the blessings of Vaiṣṇavas.

• b) One must always feel oneself dependent on the mercy of the

Vaiṣṇavas.

• a) Śrīla Rupa Goswāmī explains in the Nectar of Instruction that

there are six loving exchanges between Vaiṣṇavas :

Doffering gifts in charity,

Dreceiving gifts in charity,

Drevealing one’s mind in confidence,

Dinquiring confidentially,

Daccepting prasādam,

Doffering prasādam.

• b) When one comes to the Temple one should accept prasādam from

Vaiṣṇavas

• c) For gṛhasthas, it is their duty to invite the Vaiṣṇavas to their

homes to offer prasādam.

• d) The most precious gift we can give or receive is the gift of Kṛṣṇa-

kathā, the transcendental knowledge of Kṛṣṇa consciousness.

• e) Gṛhasthas staying outside the Temple should try to call devotees

of renounced order for preaching at their homes.

• i) One should not allow non-devotees to touch our feet. But if they

insist on doing it and there is no other way to avoid it, one can

simply remember the predecessor ācāryas and spiritual master,

and accept them and return the namaskāra with folded hands.

i)Two categories of non-devotees

To the innocent we should be the well-wisher. With respect we

should try to enlighten them and give them the association of our

spiritual master. But we should not take their association by

engaging in activities that give them pleasure in life i.e. in

materialistic activities.

As regards the atheist, we should avoid them. It is an offense

against the Holy Name to preach to such people. We may

however preach if they are willing to submissively hear from us.

ii)Greeting non-devotees

• a) If the non-devotee is a friend, we can say Hare Kṛṣṇa and

with folded hands touch our forehead.

• b) If the non-devotee is a superior relative then we should

chant Hare Kṛṣṇa and bow down to him or her.

• iv) If one encounters a person who is criticising Guru, Vaiṣṇavas or

śāstra, then one must either soundly defeat him in argument or

leave the place immediately. Hearing such offenses is one of the

greatest obstacles to one’s spiritual development.

a)Chanting the Holy Name of the Lord is the single most important

activity in the life of a devotee. Chanting Japa is an essential

process given by all the great ācaryas for the purification of the

heart. It is the first vow the devotee takes before the spiritual

master at the time of dikṣā. Therefore chanting at least prescribed

sixteen (16) rounds of Hare Kṛṣṇa Mahā- Mantra daily, without

fail, is an absolute must for every serious devotee.

b)Śrīla Prabhupāda says that 99% of our spiritual advancement

comes from chanting the Holy Name. Thus a devotee who

sincerely and regularly chants at least sixteen rounds everyday,

avoiding offences, will make quick progress in Kṛṣṇa

Consciousness.

• c) Japa - An exclusive activity

When we attach importance to some activity, we keep aside

some time exclusively for that activity. Similarly, every devotee

must spend the time required for chanting his or her prescribed

rounds exclusively for japa and for no other activity, even if it is

some form of devotional service.

For e.g., while chanting one’s sixteen rounds one should not

be reading newspapers or talking to others or while even hearing

to kīrtans for that matter. Japa is an activity that demands our

complete, undivided attention.

During japa, telephone calls should not be entertained. The

caller may be politely asked to leave a message or call up later.

Even visitors who come in person should be requested to wait.

When we chant the Holy Name, we are in direct communion

with the Supreme Lord, Śrī Kṛṣṇa, because Kṛṣṇa is non-different

from His Name. In the form of His Name, Kṛṣṇa, the most

important Personality in all creation, is giving us an audience.

Therefore, nothing should be allowed to interrupt this Holy

“Meeting”. (Remember: Where there is a will, there is a way).

• d) Intense Desire

The foundation of our spiritual life is intense desire. Our

strong desire and eagerness to chant the Holy Name is the most

pleasing to Kṛṣṇa and is the fundamental requirement of good

japa.

Strong desire must manifest in firm determination to chant

one’s prescribed quota of rounds everyday even in the midst of

adverse and trying circumstances and also in the firm endeavour

to improve one’s quality of japa. One must, therefore, be

determined to do every act necessary to come to the standard of

good japa qualitatively and quantitatively, and avoid every act

that can spoil one’s japa.

And how does one increase the intensity of one’s desire

and determination? By the process of “nityam bhāgavata

sevayā” - regularly serving the devotees and submissively

hearing Kṛṣṇa -kathā.

• e) Attentive Hearing

Our japa is as good as the quality of our hearing, therefore

attentive hearing is the most important aspect of japa. Śrīla

Prabhupāda says, “…Concentrate fully on the sound vibration of

the mantra, pronouncing each name distinctly…do not worry so

much about chanting fast, more important is hearing”. Again, “As

you chant, try to hear each word very carefully…”

Without attentive hearing our japa will become mechanical

and tasteless.

• f) Firm faith in the Holy Name

“What one should do is to chant the Holy Name of the Lord

with faith, enthusiasm and firm conviction on the statement of

Lord Caitanya that simply by chanting the Mahā-mantra, one can

be gradually elevated to the highest platform.”

• Śrīla Prabhupāda
• g) Understanding the meaning of the Maha-mantra

Since the Mahā-mantra is

the transcendental sound

vibration, it will act whether

one knows the meaning of the

mantra or not. Yet we must

know what exactly we are

praying when we chant the

Mahā-mantra.

• h) Prayerful Mood

Since the Hare Kṛṣṇa Mahā-mantra is a prayer, we must, with

full understanding of the meaning of the mantra, chant in a

Śrīla Prabhupāda explains:

“Our prayer of the Hare Kṛṣṇa Mahā-mantra

means addressing Rādhā and Kṛṣṇa for being

engaged in Their service.” “Hare Kṛṣṇa” means,

“O Hare! O Rādhārāṇi! O Kṛṣṇa! Please engage

me in Your service so that I can get relieved from

the service of māyā.”

prayerful mood. Our chanting must be like the desperate cry of a

lost child crying out for its mother. The mood must be one of

helplessness and utter dependence on Kṛṣṇa.

• i) No Material Motivation

In our bhakti-mārga, we are trained to

proceed towards the goal of unmotivated,

uninterrupted, pure devotional service to

the Lord. Therefore we should not seek

material benefits or facilities for sense

enjoyment through our chanting. The only

bona fide favour to ask from the Lord is His

service and the ability and opportunity to

chant His Holy Name always.

• j) Humility

Lord Caitanya says in his ‘Śikṣāṣṭakam’ prayers that unless one

is humbler than blade of grass (tṛṇād api sunīcena) one cannot

chant the Holy Name always. While humility comes naturally

and automatically in the course of one’s progress in bhakti, one

should also consciously attempt to be humble in all dealings and

ways, particularly with devotees. One must guard against false

pride and take action to subdue it the moment it raises its ugly

head. Pride and the Holy Name can never go together.

• k) Suitable Environment

One should select an environment that is conducive to good

japa. As far as is possible in a city like Mumbai, it should be an

isolated, quiet place where there are no distractions. Sitting in

one’s veranda and doing japa while watching life pass by on the

street, for example, is not a good way of doing japa.

Again, many devotees have to travel a long way by public

transport to their place of work. By all means, devotees may chant

while commuting, but such chanting should be considered bonus

Śrīla Prabhupāda says that we

should pray to Kṛṣṇa as follows, “My

dear Kṛṣṇa, please do not put me

into forgetfulness… even if you send

me to hell it doesn’t matter, so long

as I can always chant Hare Kṛṣṇa.”

chanting and not a part of prescribed quota of sixteen (16)

rounds as the quality of chanting will not be good.

• l) Posture - sitting, standing and walking

If one is alert in the mind the sitting posture makes

for very good quality japa. It is recommended that one

sit cross legged, with back erect. Leaning one’s back

against the wall or slouching one’s back or even resting

one’s elbows on one’s knees or thighs should be

avoided as they induce sleep very quickly. Worse still,

being sprawled out in the chair or lying in bed-these

are sure shot ways to fall asleep.

If one is feeling very sleepy or if the mind is

exceptionally restless, it is then better to stand or walk for

japa. After all, what good is it if the body is still but the

mind is moving fast here and there? Or not moving at all?

Again while standing one should avoid the

temptation to lean against a support lest one falls

asleep. The conditioned mind is always looking for

ways to cheat us from relishing Kṛṣṇa’s names.

Many devotees prefer to do japa while walking.

While this is certainly authorised by the ācaryas, one

should be careful to avoid looking here and there or to

get distracted by objects or people along the way. One

helpful suggestion is to walk with one’s head slightly

inclined downwards.

• m) Vigilance

One must be vigilant to maintain mental alertness at all times

during japa. If one feels sleepy while sitting down, one should

immediately stand up or walk. As and when the mind wanders,

one should immediately drag it back to focus on hearing the

Holy Name.

r

r

a

• n) Japa is Not a Race

Sometimes it may be tempting to try to beat the clock, to rush

through one’s japa to finish sixteen (16) rounds in even lesser

time than yesterday. This must be avoided. Clear, attentive

chanting should always be the emphasis and one may adjust to a

speed that one is naturally comfortable with. The words of the

Mahā-mantra must not be ‘swallowed’. At no cost should the

quality of japa be compromised. For many devotees sixteen (16)

rounds take a little under two hours

• o) Always Discuss

Japa is so important that devotees should regularly discuss this

subject and emphasise its importance and share realisations.

• p) Japa-Best in Association of Devotees

While japa is an individual spiritual discipline, it is advisable

to do in association of devotees. While chanting alone, we may

become a little lax, neglectful or sleepy. In association of devotees

we are always under scrutiny and there is always someone to

check that we are not “spacing out”. When devotees chant japa

together, it sets up strong vibrations and it is wonderful to chant

in such an environment.

Thus, wherever possible devotees should attend the morning

japa at the Temple. Alternatively, devotees staying at home

locality can meet at common place on as many days as possible

and chant together. This is highly recommended.

• q) Japa Early Morning

Japa should be done early in the morning, ideally during the

‘Brāhma-Muhurta’ time. If that time is not possible, it should be

done at the earliest thereafter. Rising early is mandatory for all

devotees and there should be no compromise in this regard. It is

desirable to have a fixed time for one’s morning japa. Discipline

about timings is an important element of sādhanā bhakti. One

should try to finish at least 10 to 12 rounds definitely before

leaving home for work. The more the better.

• r) Loudness

Japa may be done softly to oneself or aloud. Good japa does

not necessarily mean loud japa. What is important is not how

loudly we are chanting, but how attentively we are hearing.

When chanting amongst other devotees we should be sensitive to

not disturb their concentration.

• s) Holy Name or Pastimes?

One question that is sometimes asked by devotes is whether

they can think of pastimes of Kṛṣṇa while doing japa.

• t) Offences against the Holy Name

One should avoid the ten offences against the

Holy Name. Śrīla Prabhupāda says that the ‘quality’

chanting means avoiding the above offences.

u)One should not forget to chant the Guru Praṇāma

mantra and the Pañca-tattva-mantra before

beginning to chant the Hare Kṛṣṇa Mahā-mantra.

Let’s see what Śrīla Prabhupāda says about this -

“…So you can not make any distinction between listening to the sound and

thinking of the pastimes. But the process is to hear, and then Kṛṣṇa’s pastimes, form,

qualities etc. will automatically come to mind…”

At another place Śrīla Prabhupāda says:

“…Generally, it is the process to simply chant and hear, but if Kṛṣṇa’s lila comes

into remembrance that is very good. It should come automatically… Not that you are

remembering artificially.”

These offences are listed

iAppendix IX at the end of this

section. (Pg No. 77)

Significance of Pañca-

tattva mantra is given in

Appendix VIII at the end of this

section. (Pg No. 76)

• a) One must strictly follow the four regulative principles
• No meat eating including fish and eggs. (and items like

onions, garlic and mushrooms).

• No intoxication including liquor, tea, coffee, tobacco in any

form, betel nut (paan), paan masala etc.

• No illicit sex (no sex outside of marriage and ideally no sex

within marriage that is not for procreation)

• No gambling including speculation on the stock market or in

business deals, lotteries and “lotto” games etc.

• b) Devotees should avoid:
• watching commercial films,
• television and non-devotional videos,
• reading novels and other non-devotional works,
• reading magazines that deal with films, sports, politics, sex,

social affairs etc.

• Such activities will simply contaminate our consciousness and

encourage us to violate the four regulative principles in deed.

• a) One must associate with devotees REGULARLY. ‘Regularly’

means as often as one possibly can in one’s given situation.

• b) The more one associates with sincere devotees, the faster the

progress one will make in Kṛṣṇa Consciousness.

• c) ‘Satsanga’ does not mean that the devotees simply gather together

physically. What is done in that association is important. The

basis for satsanga is Sankīrtana, Kṛṣṇa-kathā and sevā. Prajalpā,

(mundane talk) should be avoided.

• d) One should humble oneself in satsanga to submissively hear and

one should not be eager to simply speak.

• e) Association of devotees is our most prized possession, without

which our life becomes dry and meaningless. One is sure to drift

from Kṛṣṇa Consciousness if one does not regularly associate.

• f) Association may be in person (VAPU i.e. the physical presence of

the Guru and the Vaiṣṇavas) or in words (VĀṆĪ i.e. the

instruction of the Guru and the Vaiṣṇavas). Both are important.

• g) Satsanga will be meaningful when one tries sincerely to practice

in one’s life what one has carefully heard.

One should accept a counsellor who can be a friend and a guide.

• a) In as much as satsanga is required for maintaining a vibrant

spiritual life, avoiding asatsanga (i.e. association of non -

devotees) is equally important.

• b) One should minimise association with non-devotees as such

association contaminates our consciousness.

• c) One should associate with non-devotees only to the barest

minimum extent for:

fulfilling professional or

business duties

fulfilling basic social

obligations for e.g.

immediate relatives,

neighbours, colleagues, etc.

• d) Lord Caitanya taught Sanātana Goswāmī that the sum and

substance of a devotee’s behaviour is that he stays aloof from

unholy association.

• e) There are two kinds of unholy association

1.Association with one who is too much

attached to women (i.e. the opposite

sex) and material opulence.

2.Association with one who is not a

devotee of Lord Kṛṣṇa.

The Bhāgavatam says that by such association one

loses all good qualities such as truthfulness, cleanliness,

mercy, gravity, intelligence, etc. and all opulence that are

automatically obtained by a devotee. A man is never so

degraded as when he comes into such unholy association.

Lord Caitanya says, quoting

scripture, that one should

rather be locked in a cage filled with

fire than associate with non-devotees.

F

• a) Devotees should daily read the books of the Śrila Prabhupāda for

e.g. Bhagavad-Gītā, Śrīmad Bhāgavatam, etc. One may begin with

the smaller books like Nectar of Instruction, Perfect Questions

Perfect Answers, Kṛṣṇa Consciousness: Matchless Gift.

• b) Other books should be avoided.
• c) Reading must be done in a serious, attentive and systematic way

and not casually like one would read a novel. It is advisable to

take notes as one reads and to memorise important ślokas.

• d) Reading is necessary to improve our philosophical

understanding. It strengthens our conviction, faith and

determination.

• e) Reading is important for a preacher.
• f) ‘Reading’ is also ‘hearing’.

One should also avail of the good collection of lectures that are

on tape in the Temple library.

• a) One should try to engage in some specific sevā for the mission of

the spiritual master. One may consult one’s counsellor in this

regard.

• b) There are also different kinds of sevā that may be performed in

the Temple and in the Temple programmes.

• a) It is very necessary for all the gṛhastas to perform worship of the

Deities in their homes. The Deities may be pictures, or made of

wood, clay, marble, metal etc. The altar may be designed and

arranged according to one’s means.

• b) One may take assistance of other devotees in regard to

details of setting up the altar, procedures and standard of

worship, paraphernalia required etc.

• c) Worship of Gaur-Nitāi as the presiding Deities has great benefit

for homes although worship of Rādhā-Kṛṣṇa may also be done.

• d) Standard altar is Guru, Param Guru, Gaur-Nitāi or Pañca-tattva

and Rādhā-Kṛṣṇa.

• e) It is not expected that standard of Deity worship at homes will be

like that for installed Deities in the Temple. Yet efforts must be

made to ensure regularity of worship according to one’s

schedules and circumstances.

• f) Coming to the Temple is always the priority. We may put our

home Deities to rest for this purpose.

• g) Certain minimum requirements are, for e.g.

Everything cooked in the house should be offered to the Deities.

It is suggested that ārati be performed at least twice a day (in the

morning and evening, accompanied by kīrtana)

All āratis must be preceded by an offering.

While performing ārati one must not talk, gesture, look back etc..

• h) While the family is out-of station the Deities may be put to rest.
• i) Children may also be engaged in the worship of the Deities.
• j) Taking care of the Deities, preparing offerings for them, stitching

clothes and making jewellery for them is very nice purifying

engagement and all members of the family may be involved

• k) Tulasīdevī:

Where possible the Tulasī plant may be kept in the house. Proper

exposure to sunlight and watering are required.

Her leaves may be put into each offering for Kṛṣṇa and also at His

Lotus Feet.

It is to be noted that Tulasī leaves should not be placed at

The procedure for performing ārati is given iAppendix X.. pg No. 78.

the lotus feet of Guru or even Srīmatī Rādhāraṇi or in the

offerings to the Guru. Tulasī leaves may, however, be placed in

Rādhāraṇi’s Hands.

Tulasīdevī is Kṛṣṇa’s favourite plant. It is said that Kṛṣṇa does

not accept the offerings unless Tulasī is present (when available).

If possible worship of Tulasīdevī may be performed.

• l) Special care should be taken while stitching Deity outfits and

making garlands:

For threading the needles, saliva should not be used.

Flowers, clothes etc. should not be placed on the floor but on

a special cloth for this purpose.

Only fragrant and uncontaminated flowers should be offered.

• a) A devotee’s sādhanā must include some basic austerities like

rising early in the morning, bathing in cool water, regulation of

food and drink, regulation of one’s association, minimising

bodily comforts and possessions and so on. These have been

covered earlier.

• b) An important austerity for devotees is to fast on certain specified

days like Ekādaśī, on important festivals and

appearance/disappearance days of ācaryas.

• c) EKĀDAŚĪ

Ekādaśī is the eleventh day of both the waxing and waning

moon & thus it comes twice in each month. It is a day of austerity

regularly observed by Vaiṣṇavas.

The basic principle is not just to fast, but to increase one’s

faith and love for KṚṢṆA. Hence all devotees must observe

Ekādaśī fast.

The real reason for observing fasting on Ekādaśī is to minimise

demands of the body and to engage our time in devotional service.

The fasting is to be broken the next day that is Dvādaśī during

the parāṇa-timings as given in the Vaiṣṇava calendar.

It is advised that one may chant more and also try to remember

the pastimes of the Lord.

On Ekādaśī, one should strictly avoid eating grains and beans.

If one can follow complete fasting (i.e. abstaining from both

food and drink) and still perform one’s duties and

responsibilities, then one may do so.

However, ours is a preaching mission and if complete fasting

impedes our service or preaching, it should not be followed. One

may then consume the minimum food and drink

essential to maintain one’s service.

One must try to observe complete fast on Nirjala

(Bhīma) Ekādaśī.

• d) CĀTUR-MĀSYA

Traditionally this four-month period of the monsoon season is

the time when sādhus would reside at one place and not travel.

The prescribed austerity in these four months is as given in the

table below.

For further details please

referAAppppeennddiixx XI at the end of

this section. (Pg No. 82)

Month &Items to be avoided

• 1stĀṣādha Green Leafy vegetables
• 2ndBhādrapada Yoghurt
• 3rdĀṣwina Milk
• 4thKārtika Urad Dal

PRINCIPLES

• a) Śrīla Rupa Goswāmī says in Nectar of Instruction (verses 2 & 3):

“One’s devotional service is spoiled when he becomes too

entangled in the following six activities:

1. eating more than necessary or collecting more funds than

required,

2. over endeavouring for mundane things that are very difficult

to obtain,

3. talking unnecessarily about mundane subject matters,

4. practising the spiritual rules and regulations only for the sake

of following them and not following regulations of the

scriptures and working independently or whimsically,

5. associating with worldly minded persons who are not

interested in Kṛṣṇa Consciousness,

6. being greedy for mundane achievements.”

• b) “There are six principles favourable to execution of devotional

service:

1. being enthusiastic,

2. endeavouring with confidence,

3. being patient,

4. acting according to regulative principles (such as śravaṇam,

kīrtanam, viṣṇoḥ smaraṇam-hearing, chanting and

remembering Kṛṣṇa),

5. abandoning the association of non-devotees, and

6. following in the footsteps of the previous ācaryas”.

These six principles undoubtedly assure complete success of

pure devotional service.

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• a) Devotees who have second (Brāhmaṇa) dikśā should strictly

chant the Gāyatrī mantra.

• b) Every endeavour must be made to learn the principles and

practice of Deity worship.

Please remember :

• Every moment of human life is very precious. So we should

not waste a single moment.

• We should make every endeavour to see that we are engaged

as much as possible in the devotional service of the Lord.

• The great benediction we have received should not be wasted.

• i) Travelling together in pilgrimage to the various Holy places is an

important and eagerly awaited element of Vaiṣṇava lifestyle.

• i) One should plan well and tie up loose ends in one’s domestic and

official responsibilities so that one can minimise worrisome

thoughts during the yātrā. The idea is that one should prepare

oneself for completely immersing the mind in the Holy Name

and Kṛṣṇa-kathā.

• ii) Such yātrās are meant for spiritual purification and thus there

should be no ‘prajalpā’ and frivolous behaviour. There should be

only Kṛṣṇa-kathā and the Holy Name.

• iv) Devotees should freely and lovingly associate with one another

avoiding tendency to form groups according to prior

acquaintance.

• v) Devotees should willingly comply with any rules and

discipline that may laid down for the yātrā. This will help in

not only making the organising effort easier but also will

create a better atmosphere.

Particularly, devotees should follow rules regarding timings for

re-assembling after a break and staying together i.e. not

dispersing here and there. Devotees should never lag behind but

should be all together at all times.

• vi) One must be willing to bear austerity and inconveniences

without complaining. Suggestions if any regarding the

arrangement travel plans etc. may be submitted humbly to the

proper persons. Criticism and complaints simply spoil the

atmosphere of the yātrā.

• vii) One should not try to join the yātrā at the last minute.

Announcements are made well in advance and one should submit

one’s name {and the money (Lakṣmi)} to the organisers by the

stipulated date.

viii)One should not recommend names of people who are very new

or not so sincere or who are not following the basic regulative

principles.

• ix) One should stay with the devotees for the whole yātrā. No

independent plans should be made to travel to other places or do

other jobs during the yātrā.

• x) Every single devotee should contribute to maintain a high

spiritual tempo. Even one unenthusiastic or lazy devotee has a

disturbing influence on the mood of the yātrā.

• xi) One should be eager to lend a helping hand in serving the

devotees and simply be content with receiving a chance to render

service.

• xii) Devotees should not buy “special” foodstuffs from outside for

themselves. The spirit of the yātrā should be to eat and live

together as one family.

xiii)One should be careful not to commit offences against the Holy

Dhāma.

• xiv) If during the yātrā, the devotees together visit ISKCON or

Gaudiya Maṭha Temples, we must very carefully respect the

principles and the policies of the Temple. For instance, in

ISKCON Temples we should not chant any Guru’s name except

Śrīla Prabhupāda’s. We should avoid any form of argumentation.

1.Contempt and disrespect towards the Guru who is the revealer of

the dhāma to his disciple.

2.To think that the holy dhāma is temporary.

3.To commit violence towards any of the residents of the holy

dhāma or to any of the pilgrims who come there, or to think that

they are ordinary mundane people.

4.Performing mundane activities while living in the holy place.

5.Earning money by making a business of Deity worship and the

chanting of the holy name.

6.To think that the holy dhāma belongs to some mundane country

or to province such as Bengal, or think that the dhāma of the Lord

is equal to a holy place connected with some demigod, or to

attempt to measure the area of the dhāma.

7.To commit sinful acts while residing in the dhāma.

8.To consider Vṛndāvana and Navadvīpa to be different.

9.To blaspheme the śāstras which glorify the dhāma.

10.To be faithless and think that the glories of the dhāma are

imaginary.

Śrila Prabhupāda praṇati

nama oṁ viṣṇu-pādāya kṛṣṇa-preṣṭhāya bhū-tale

śrīmate bhaktivedānta-svāmin iti nāmine

namas te sārasvate deve gaura-vāṇī-pracāriṇe

nirviśeṣa-śūnyavādi-pāścātya-deśa-tāriṇe

“I offer my respectful obeisances unto His Divine Grace A. C. Bhaktivedanta Swami

Prabhupāda, who is very dear to Lord Kṛṣṇa, having taken shelter at His lotus feet. Our

respectful obeisances are unto you, O spiritual master, servant of Bhakti Siddhānta

Saraswatī Goswāmī. You are kindly preaching the message of Lord Caitanyadeva and

delivering the Western countries, which are filled with impersonalism and voidism.”

Gaurāṅga praṇāma

namo mahā-vadānyāya kṛṣṇa-prema-pradāya te

kṛṣṇāya kṛṣṇa-caitanya-nāmne gaura-tviṣe namaḥ

“O most munificent incarnation! You are Kṛṣṇa Himself appearing as Śrī Kṛṣṇa

Caitanya Mahāprabhu. You have assumed the golden colour of Śrīmatī Rādhāraṇi, and You

are widely distributing pure love of Kṛṣṇa. We offer our respectful obeisances unto You.”

Śrī Kṛṣṇa praṇāma

he kṛṣṇa karuṇā-sindho dīna-bandho jagat-pate

gopeśa gopikā-kānta rādhā-kānta namo ’stu te

“O my dear Kṛṣṇa, You are the friend of the distressed and the source of creation. You

are the master of the gopīs and the lover of Rādhāraṇi. I offer my respectful obeisances

unto You.”

Pañca – Tattva mantra

śrī-kṛṣṇa-caitanya prabhu-nityānanda

śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda

I offer my obeisances to Śrī Kṛṣṇa Caitanya, Prabhu Nityānanda, Śrī Advaita,

Gadādhara, Śrīvāsa and all others in the line of devotion.

(Praṇāma /Namaskāra)

In the early morning or whenever visiting temple one should

offer obeisances to the Deities only after waking Them, because it

is enjoined in śāstras that one should not disturb the Lord by

offering obeisances when the Lord is resting or bathing. (Nor

should one circumambulate the Lord at these times.)

Also, one should offer obeisances just outside the Deity room,

never inside, since it is enjoined to offer obeisances from a

respectful distance. Within the Deity room, offer praṇāmas with

joined palms, by mantra and with the mind.

Aṣṭāṅga Praṇāma :

The Hari-bhakti-vilāsa tells how to offer daṇḍavat-praṇāma:

Offer obeisances with eight aṅgas – your feet, knees, chest,

hands, head, sight, mind and words. With your two feet, knees,

chest, hands and head touching the ground and with your eyes

downcast and half open, recite a suitable prayer while meditating

that your head is under the Lord’s lotus feet.

(Your hands should be extended out in front of your head, not

next to your head or tucked in next to your chest.)

r

a

Pañcāṅga Praṇāma :

To make pañcāṅga praṇāma, offer

obeisances with five aṅgas – knees, arms, head,

intellect and words. (The chest does not touch

the ground.)

It is an offense to offer obeisances with only

one hand – that is, with one hand extended in

front of the head while the other holds a bead

bag or other sacred item off the floor. Before

offering obeisances, set down anything you are

holding.

Men may perform either type of praṇāma,

but women traditionally perform only

pañcāṅga-praṇāma.

While offering obeisances, first recite your

own spiritual master’s praṇāma-mantra, then

Śrila Prabhupāda’s and then the praṇāma

mantras for the Deities on the altar.

OFFERING RESPECT TO VAIṢṆAVAS

Sometimes we should refrain from offering

a Vaiṣṇava obeisances physically because

doing so might inconvenience him. You are

not, however, forbidden to offer respects in

your mind; you should then take the next

opportunity to offer physical obeisances.

These rules apply when offering respects to

any superior person; whether a Vaiṣṇava or

non-Vaiṣṇava.

A further point is that there are two times

when we should offer obeisances to a superior,

namely first when we see the superior person

and again when he or she sees us.

The Bṛhan-Nāradīya

Purāṇa forbids us to offer

obeisances to a Vaiṣṇava

while he is bathing, collecting wood

for a sacrifice, picking flowers,

carrying water, or honouring

prasādam. If you are in an impure

state – for example, if you are

eating, bathing or wearing shoes or

if your head is covered – you should

neither offer nor receive obeisances

physically.

F

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a

a

After putting on clean cloth, sit on a

purified āsana (preferably a kuśa-grass mat)

and apply ūrdhva-puṇḍra or Viṣṇu-tilaka, on

twelve parts of the body. You should not apply

tilaka in the bathroom.

Tilaka refers to marks placed on the body

using various substances. Ūrdhva-puṇḍra

refers to the two vertical marks placed on the

forehead and other parts of the body to

indicate surrender to Lord Viṣṇu.

The Padma Purāṇa and Yajur Veda state that

ūrdhva-puṇḍra symbolizes the lotus feet of

Viṣṇu. The twelve parts of the body on which

we place the ūrdhva-puṇḍra marks are not arbitrary points. They

are sensitive points that easily absorb the spiritual energy generated

by reciting the names of Viṣṇu and mentally placing the Lord in

those positions.

If a devotee applies the marks of the Lord and chants His

Name, the Lord becomes pleased and resides with him. In this

way the material body becomes a sanctified temple of the Lord.

The Brahmāṇḍa Purāṇa states that a devotee who applies his

tilaka with great care while looking in a mirror or looking at his

reflection in water goes to the Lord’s supreme abode.

By applying tilaka on these places and reciting Viṣṇu’s Names

one sanctifies and dedicates the body to the Lord’s service.

The Hari-bhakti-vilāsa mentions that the ūrdhva-puṇḍra tilaka

may vary in shape, colour and material according to a devotee’s

Sampradāya, but other features are shared.

It should not be crooked, uneven, uncentered, dirty or bad smelling.

Śrila Prabhupāda glorifies tilaka

in the following Śrīmad

Bhagavatam purport:

In Kali-yuga one can hardly

acquire gold or jewelled

ornaments, but the twelve tilaka

marks on the body are sufficient as

auspicious decorations to purify

the body.

(SB 4.12.28 purport)

On the forehead, the centre position between the two lines

should be open from the eyebrows to the hairline, but should be

joined at the bottom. The solid portion (tulasī) may extend three

quarters of the way down the nose. While applying tilaka two

vertical lines which represent the lotus feet of the lord are drawn

first, then the tulasī leaf is drawn.

Lord Viṣṇu is said to reside in the central portion, while

Brahmā resides on the left and Śiva on the right.

Śrila Prabhupāda advised devotees in New York to try to avoid

spilling liquid gopi-candana while mixing it in the palm of the

hand, “Do not waste it. It is precious.” If it is fallen on the ground,

immediately clear the area.

Chant the following verses (A) while rubbing gopi-

candana in your left palm; then, while applying tilaka and

clearing the middle space, chant the name of the appropriate

form of the Lord (B).

Alternatively, chant the verses given below one line at a time

while applying the tilaka to the indicated places on your body.

After each line of the verse, while clearing the space in the middle

(where the Lord resides), chant the name of the appropriate form

of the Lord.

(Example: Chant lalāṭe keśavaṁ dhyāyenand apply tilaka to your

forehead; then chant oṁ keśavāya namaḥand clear the space in the

middle.)

(A)

lalāṭe keśavaṁ dhyāyen nārāyaṇam athodare

vakṣaḥ-sthale mādhavaṁ tu govindaṁ kaṇṭha-kūpake

viṣṇuṁ ca dakṣiṇe kukṣau bāhau ca madhusūdanam

trivikramaṁ kandhare tu vāmanaṁ vāma-pārśvake

śrīdharaṁ vāma-bāhau tu hṛṣīkeśaṁ tu kandhare

pṛṣṭhe ca padmanābhaṁ ca kaṭyāṁ dāmodaraṁ nyaset

(B)

• 1) The forehead :oṁ keśavāya namaḥ
• 2) The belly (above the navel) :oṁ nārāyaṇāya namaḥ
• 3) The chest :oṁ mādhavāya namaḥ
• 4) The throat :oṁ govindāya namaḥ
• 5) The right side of the belly :oṁ viṣṇave namaḥ
• 6) The right arm :oṁ madhusūdanāya namaḥ
• 7) The right shoulder :oṁ trivikramāya namaḥ
• 8) The left side of the belly :oṁ vāmanāya namaḥ
• 9) The left arm :oṁ śrīdharāya namaḥ
• 10)The left shoulder :oṁ hṛṣikeśāya namaḥ
• 11) The upper back :oṁ padmanābhāya namaḥ
• 12) The lower back :oṁ dāmodarāya namaḥ

The śikhā area is not marked with tilaka; rather, after washing the right

hand, wipe the remaining water on your śikhā while chanting oṁ

vāsudevāya namaḥ.

PRAYERS

• jaya oṁ Viṣṇu-pāda Paramahaṁsa Parivrājakācārya Aṣṭottara-śata Śrī

Śrīmad A.C. Bhaktivedānta Svāmī Mahārāja Śrīla Prabhupāda — kī jaya.

All glories to the ācārya Oṁ Viṣṇu-pāda 108 Tridaṇḍī Gosvāmī A. C.

Bhaktivedanta Swami Prabhupāda, who travels everywhere, preaching the glories

of Hari, and who is situated on the highest platform of sannyāsa.

ISKCON - BT Founder-Ācārya Śrīla Prabhupāda — kī jaya.

All glories to Śrīla Prabhupāda, the Founder-Ācārya of the International Society

for Kṛṣṇa Consciousness.

• jaya oṁ Viṣṇu-pāda Paramahaṁsa Parivrājakācārya Aṣṭottara-śata Śrī

Śrīmad Bhaktisiddhānta Sarasvatī Gosvāmī Mahārāja Śrīla Prabhupāda —

kī jaya.

All glories to the ācārya Oṁ Viṣṇu-pāda 108 Tridaṇḍī Gosvāmī

Bhaktisiddhānta Sarasvatī Prabhupāda, who travels across the earth, preaching the

glories of Hari, and who is situated on the highest platform of sannyāsa.

ananta koṭi vaiṣṇava-vṛnda — kī jaya.

All glories to the unlimited millions of Vaiṣṇavas.

• nāmācārya śrīla haridāsa ṭhākura — kī jaya.

All glories to the Nāmācārya Śrīla Haridāsa Ṭhākura.

• prem-se kaho śrī-kṛṣṇa-caitanya prabhu nityānanda śrī advaita, gadādhara,

śrīvāsādi gaura-bhakta-vṛnda — kī jaya.

Call out with love the names Śrī Kṛṣṇa Caitanya, Prabhu Nityānanda, Śrī

Advaita, Śrī Gadādhara, Śrīvāsa and all the devotees of Lord Caitanya.

• śrī śrī rādha-kṛṣṇa, gopa-gopīnatha, śyāma-kuṇḍa, rādhā-kuṇḍa giri-

govardhana — kī jaya.

All glories to Rādhā and Kṛṣṇa, the cowherd boys and girls, the cows, Śyāma-

kuṇḍa, Rādhā-kuṇḍa and Govardhana Hill.

(One may glorify the Deities of the temple at this time.)

• śrī māyāpur dhāma — kī jaya.

All glories to Śrī Māyāpur-dhāma.

• śrī vṛndāvana dhāma — kī jaya.

All glories to Śrī Vṛndāvana-dhāma.

• śrī jagannātha puri — kī jaya.

All glories to Śrī jagannatha puri dhāma

• gaṅgā-mayī — kī jaya.

All glories to Gaṅgā-devī.

• yamunā-mayī — kī jaya.

All glories to Yamunā-devī.

• tulasī-devī — kī jaya.

All glories to Tulasī-devī.

• bhakti-devī — kī jaya.

All glories to Bhakti-devī.

• śrī hari-nāma saṅkīrtana — kī jaya.

All glories to the congregational chanting of the holy name of Hari.

• samaveta bhakta-vṛnda — kī jaya.

All glories to the assembled devotees.

• gaura-premānande — hari-haribol.
• All glories to the assembled devotees.[three times]
• All glories to Śrī Guru and Śrī Gaurāṅga.

BHOGA

After all the items of the bhoga have been placed properly in

the Deities’ plates and cups, they should be placed on the altar.

The following mantras should be chanted three times each

while ringing a bell with the left hand :

• i) Śrīla Prabhupāda praṇati mantra.

i)namo mahā-vadānyāya kṛṣṇa-prema-pradāya te

kṛṣṇāya kṛṣṇa-caitanya-nāmne gaura-tviṣe namaḥ

“O most munificent incarnation! You are Kṛṣṇa Himself

appearing as Śrī Kṛṣṇa Caitanya Mahāprabhu. You have assumed

the golden colour of Srīmatī Rādhāraṇi, and You are widely

distributing the pure love of Kṛṣṇa. We offer our respectful

obeisances unto You.”

ii)

namo brahmaṇya-devāya go-brāhmaṇa-hitāya ca

jagad-dhitāya kṛṣṇāya govindāya namo namaḥ

“My Lord, You are the well wisher of the cows and the

brāhmaṇas, and You are the well wisher of the entire human

society and world.”

The offering should be left on the altar for few minutes and then

removed after offering obeisances.

(These prayers should be sung before honouring the Lord’s prasādam)

• 1) The Glorification of the Lord’s Prasāda

mahā-prasāde govinde

nāma-brahmaṇi vaiṣṇave

sv-alpa-puṇya-vatāṁ rājan

viśvāso naiva jāyate

“O King! For those who have amassed very few pious

activities, their faith in mahā – prasādam, Śrī Govinda, in the

Holy Name and in the Vaiṣṇava is never born.” -Mahābhārata

• 2) Prasāda-sevāya

śarīra avidyā-jāl, jadendriya tāhe kāl

jīve phele viṣaya-sāgare

tā’ra madhye jihvā ati-, lobhamay sudurmati,

tā’ke jetā kaṭhina saṁsāre

kṛṣṇa baḍa dayāmay, karibāre jihvā jay,

sva-prasādānna dila bhāi

sei annāmṛta pāo, rādhā-kṛṣṇa-guṇa gāo,

preme ḍāko caitanya-nitāi

“O Lord, this material body is a lump of ignorance, and the

senses are a network of paths to death. Somehow, we have fallen

into this ocean of material sense enjoyment, and of all the senses

the tongue is most voracious and uncontrollable; it is very

difficult to conquer the tongue in this world. But You, dear Kṛṣṇa,

are very kind to us and have given us such nice prasādam, just to

control the tongue. Now we take this prasādam to our full

satisfaction and glorify Their Lordships Śrī Śrī Rādhā-Kṛṣṇa, and

in love call for the help of Lord Caitanya and Lord Nityānanda.”

• 3)

bhāi re!

ek-dina śāntipure, prabhu adwaitera ghare,

dui prabhu bhojane bosilo

śāk kori’ āswādana, prabhu bole bhakta-gaṇa,

ei śāk kṛṣṇa āswādilo

heno śāk-āswādane, kṛṣṇa-prema āise mane,

sei preme koro āswādana

jaḍa-buddhi pari hari’, prasāda bhojana kori’,

‘hari hari’ bolo sarva-jan

O brothers! One day at Śāntipur, in Śrī Advaita’s house, Lord

Caitanya and Nityānanda were seated for lunch. When Lord

Caitanya tasted the green leafy vegetables, He said, “O My

devotees, this śākis so delicious! Lord Kṛṣṇa has definitely

tasted it.

“At the taste of such śākas this, love of Kṛṣṇa arises in the

heart. In such love of God you should taste this prasāda. Giving

up all materialistic conceptions, and taking the Lord’s prasāda, all

of you just chant ‘Hari! Hari!’ ”

42

PART II

– ATITHI-SEVĀ (in the

temple or at home)

The Sanskrit word ‘atithi’means ‘not scheduled’. An

‘unscheduled’ or unexpected guest is considered a representative

of the Supreme Lord, since his arriving unannounced is just what

the Lord might do to test His devotee and see how ready he is to

serve Him in any situation. With this understanding, one should

serve the guests.

The Lord’s temple, whether open to the public or in one’s

home, should be a place where visitors can take part in temple

activities as far as possible.

In the International Society for Krishna Consciousness,

the proper reception of guests is very important, since the

society is a preaching mission.

Proper reception of a guest can make the difference

between a person coming once to the temple and never

returning, or becoming a regular visitor and ultimately

becoming a devotee of Kṛṣṇa.

Regular visitors, invited guests, life members, visiting

Vaiṣṇavas, relatives of Vaiṣṇavas – all should be treated in

such a way that they will feel comfortable and want to come

again.

Every devote should learn how to take care of guests, but

temple devotees who regularly worship the Deity should especially

be expert in this matter, for they directly represent the Proprietor

of the temple. Even the most first-class, opulent Deity worship will

fail to attract a guest if the temple residents neglect him.

Proper reception of guests is the special duty of the gṛhastha.

If the gṛhastha does not receive an unexpected guest warmly, no

As followers of

Śrila Prabhupāda,

the Founder-

Ācārya of

ISKCON, we

should consider

any guest in the

temple to be his

guest.

matter who he is, he commits a great sin. Not only gṛhasthas,

however, but everyone in every āśrama and varṇa should properly

receive guests.

The main elements in receiving guests are the offering of

proper respect and conveniences, including food and water, a

place to sit, kind words, any services for the comfort of the guest

(such as bathing facilities), and a place to rest.

When the guest first arrives, you should go out to meet him

and when the visitor departs, you should accompany him, at least

out of the premises or the yard.

Offering simple or elaborate

worship. (For practical purposes, you

may worship the guests with two

articles – sandalwood paste and flowers

or garlands or a seat and water for

washing the feet.)

Giving gifts such as cloth, gold,

money or grains.

One should respect elders, parents

and teachers by rising from a sitting

position, identifying oneself and

offering obeisances. Worship and gifts are reserved for the

spiritual master.

PROPER BEHAVIOUR AS A GUEST

A Vaiṣṇava guest should behave ideally, whether his host is

another Vaiṣṇava or a well-wisher of Vaiṣṇavas. What follows are a

few commonly accepted points of etiquette for Vaiṣṇava guests :

• 1) If you are an invited guest, you should not overstay your

invitation. For example, if invited for a meal, you may rest a short

time after the meal to aid your digestion, but do not burden your

According to the Pañcarātrika-vidhi

one shows respect by :

• Rising from one’s seat when a

superior approaches.

• Identifying oneself by name and

offering greetings.

• Offering prostrated obeisances with

five or eight limbs.

host by staying and conversing for several hours, unless

encouraged to do so.

• 2) Do not bring your own guests on the strength of your invitation.

If you wish to invite other guests, ask your host’s permission.

• 3) If you are permitted to use a telephone, fax machine or other such

facilities, offer to pay accrued expenses.

• 4) When planning to visit a friend or acquaintance uninvited, try to

let your prospective host know when you will arrive and how

long you intend to stay.

• 5) Unless you have been invited or have informed your host, try to

avoid arriving at a temple or your host’s house at noon time or

early afternoon, when both the Deity and persons in general rest

after lunch.

• 6) If you stay for some days at your host’s house, it is

appropriate to give token gifts to the household residents as a

gesture of gratitude.

PROCEDURE FOR RECEPTION OF VAIṢṆAVAS

You should give great attention to receiving senior Vaiṣṇavas,

sannyāsīs and especially your spiritual master. Before the

Vaiṣṇava guest arrives, his living quarters should be arranged,

cleaned and provided with necessities (such as pañca-pātra,

mirror, tilaka, towels, drinking water and fresh bedding). If

possible, provide a set of Śrila Prabhupāda’s books. You may also

provide some incense, an incense holder and matches. The

guest’s quarters may also be decorated with flower vases,

devotional pictures and so on.

When a Vaiṣṇava guest arrives, you should go out to greet him,

preferably with a kīrtana, garlands and sandalwood paste (unless

it is cold outside). You should offer obeisances and kind words

and should direct the guest to a seat. If you are receiving your

spiritual master, you should worship him at this time (with his

permission) by offering him āratī, offering flowers at his feet and

paying obeisances. You should be prepared to offer the guest

prasādam immediately, but you should first inquire whether the

guest wishes to first bathe or rest before accepting prasādam.

When appropriate, you should introduce the guest to other

residents of the temple, or household and should inquire if there

is some service you may render.

You may also ask the guest how long he intends to stay taking

care not to give the impression that you are looking forward to

his departure. Rather, you should encourage your guest to stay

longer than he had planned.

60

MANTRA

(jaya) śrī-kṛṣṇa-caitanya prabhu-nityānanda

śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda

Śrī Caitanya Mahāprabhu is always accompanied by His plenary

expansion Śrī Nityananda Prabhu, His incarnation Śrī Advaita Prabhu,

His internal potency Śrī Gadādhara Prabhu, and His marginal potency,

Śrīvāsa Prabhu. He is in the midst of them as the Supreme Personality of

Godhead. One should know that Śrī Caitanya Mahāprabhu is always

accompanied by these other tattvas. Therefore our obeisances to Śrī

Caitanya Mahāprabhu are complete when we say, śrī-kṛṣṇa-caitanya

prabhu-nityānanda śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛndaAs

preachers of Kṛṣṇa consciousness movement, we first offer our

obeisances to Śrī Caitanya Mahāprabhu by chanting the Pañca tattva

mantra and then we say,

Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare

Hare Rama, Hare Rama, Rama Rama, Hare Hare

There are ten offenses to the chanting of the Hare Kṛṣṇa mahā-mantra,

but these are not considered in the chanting of the Pañca-tattva mantra,

namely, śrī-kṛṣṇa-caitanya prabhu-nityānanda śrī-advaita, gadādhara

śrīvāsādi-gaura-bhakta-vṛnda- Śrī Caitanya Mahāprabhu is known as

mahā–vadānyāya avatār, the most magnanimous incarnation, for He does

not consider the offenses of the fallen souls. Thus to derive the full

benefit of the chanting of the mahā-mantra Hare Kṛṣṇa, Hare Kṛṣṇa,

Kṛṣṇa Kṛṣṇa, Hare Hare Hare, Rama, Hare Rama, Rama Rama, Hare

Harewe must first take shelter of Śrī Caitanya Mahāprabhu, learn the

Pañca-tattva mantra, and then chant the Hare Kṛṣṇa mahā-mantra. That

will be very effective.

1. To blaspheme the devotees who have dedicated their lives for

propagating the holy name of the Lord.

2. To consider the names of demigods like Lord Śiva or Lord Brahmā

to be equal to or independent of the name of Lord Viṣṇu.

3. To disobey the orders of the spiritual master.

4. To blaspheme the Vedic literature or literature in pursuance of the

Vedic version.

5.To consider the glories of chanting Hare Kṛṣṇa to be an

imagination.

6.To give some interpretation on the holy name of the Lord.

7.To commit sinful activities on the strength of the holy name of the

Lord.

8.To consider the chanting of Hare Kṛṣṇa as one of the auspicious

ritualistic activities which are offered in the Vedās as fruitive

activities (Karma - kāṇḍa).

9.To instruct a faithless person about the glories of the holy name.

10.To not have complete faith in the chanting of the holy name and

to maintain material attachments, even after understanding so

many instructions on this matter. It is also an offense to be

inattentive while chanting.

Every devotee who claims to be Vaiṣṇava must guard against

these offenses in order to quickly achieve the desired success –

KṚṢṆA PREMA.

1. The following items should be

set up in a plate & kept at the

left side of the altar

• Three sticks of incense

(agarbatti)

• Ghee lamp (with single wick.

If possible, with 5 wicks)

• Conchshell for bathing the

Deities

• Small vessel containing water for bathing
• A fine cloth or napkin
• Fragrant flowers on a small plate

2. The other items that should already be there near the altar are:

• i) cāmara fan
• i) peacock feather fan
• ii) bell
• iv) pañcapātra (for performing

ācamana)

• v) blowing conchshell
• vi) āsana (i.e mat) to stand / sit

on while offering arati

3.Ācamana

• i) Ācamana is performed to purify oneself

before commencing worship. The water

for ācamana is placed in the small vessel

(Pañcapātra) meant for this purpose.

• i) One should place three spoonfuls

(special spoons for this purpose called

kusi) of water from pañcapātra in the

palm of the right hand and after saying

“oṁ keśavāya namaḥ”, one should sip a

little and after placing one more drop,

throw the water to the side.

• ii) This process should be repeated twice as before, first substituting

the mantra “oṁ nārāyaṇāya namaḥ”, and then the mantra “oṁ

mādhavāya namaḥ.”

• iv) Finally, one should place three drops in the palm as earlier and

throw the water away to the side, chanting the mantra “oṁ

govindāya namaḥ.”

One should then offer obeisances & request Gurudeva for

permission to begin worship.

4. Thesequence of ārati is as follows:

• i) The conchshell is blown three times to signify the

commencement of the ārati. The conchshell is then rinsed off

with water from the pañcapātra.

• i) Before offering each article, purify both your right hand and

the article by sprinkling them with water from the pañca-

pātra. You can purify the article by taking the spoon in your

right hand and sprinkling water on the article directly from

the spoon. The article is then offered with the right hand

while one rings the bell with left hand by holding above

waist level.

• ii) All items should be offered 3 times to Guru, once to Param

Guru for taking permission to offer to the Deities in the

ascending order; then from Lord Kṛṣṇa to Guru in the

descending order for blessings. Tulasīdevī, wherever be

present must also be offered these items in 3 circles.

Finally, the items must be offered in three circles to the

assembled Vaiṣṇavas.

• iv) The incense should be offered to each Deity seven times to all

the limbs of the body (by making a circle around the body of

the Deity).

• v) The ghee lamp is offered to each Deity four times to the Lotus

Feet, twice to the Waist, three times to the Lotus Face and

seven times around the Body.

• vi) The water meant for bathing is poured into the bathing

conchshell. The conchshell is then offered three times

above the Deity’s head and then seven times around the

body of the Deity.

• vii) The cloth (for wiping of the Deity’s body after bath) should

be offered seven times around the body of the Deity.

viii)The flowers are offered seven times around the body of

the Deity.

• ix) The cāmara is then offered by carefully swinging it.
• x) The peacock fan is similarly offered, except in the

winter months (i.e. usually from Kārtika to Śivarātrī it

is not offered).

• xi) One must remember to ring the bell with the left hand while

each item is being offered.

• xii) The pujārī performing aratī, while offering various items to

spiritual master and assembled Vaiṣṇavasshould not offer

them below their waist level or to their feet. The various

items offered as mahā-prasādam should be waved three times

around the face.

xiii)The conchshell should be blown three times to signify the

end of ārati and the conchshell is then rinsed off with water

from the pañcapātra.

• xiv) Prema dhvani prayers must be recited.
• xv) The altar and floor should be cleansed by separate cloths.

5. If the full ārati is not possible, a condensed ārati may be

performed, wherein only the following three items could

be offered:

• i) Incense
• i) Flowers
• ii) Cāmara fan

6. There are many other detailed rules and regulations for Deity

worship. Devotees who wish to know more may contact the Head

Pujari at the Temple.

7. One must remember however, that most important element of

Deity worship is that all the items must be offered with sincere

feeling and devotion.

For Prema dhvani

prayers Please See

Appendix IV..(Pg No. 37)

Ekādaśī is a day of fasting observed by all devotees. Śrila Prabhupāda

usually observed Ekādaśī fast in the simplest manner prescribed in

scripture – by refraining from eating grains, beans, peas and dahl.

Some devotees eat only fruit on Ekādaśī, some take only water and

some fully fast (this is called Nirjala-vrata).

All devotees must avoid the following foods on Ekādaśī – all grains

(wheat, rice, etc.), dahl, peas, bean type vegetables, mustard seeds and

their derivatives (wheat flour, mustard oil, etc.) and food items

containing these products.

Be careful in using powdered spices. If mixed with flour, they cannot

be used on Ekādaśī. Also one should avoid powdered asafoetida (hing)

since it contains grains.

Sesame seeds are also to be avoided, except on Ṣaṭ-tilā Ekādaśī, when

they may be offered and eaten.

One who is very strictly observing Ekādaśī should avoid all spices

except pepper, rock salt and cumin.

Do not use any cooking ingredients that might be mixed with grains,

such as ghee that has been used to fry purīs, or spices touched by hands

dusted with capāti flour. Try to use fresh ghee on Ekādaśī.

Ekādaśī fast is broken the next day (Dvādaśī), by taking prasādam

prepared with grains. The fast must be broken within a specific time.

For the dates of Ekādaśīs and the times for breaking fast, consult the

Vaiṣṇava calendar (available from any ISKCON centre).

The real purpose of Ekādaśī observance is however, not simply to fast,

but to increase our time for hearing and chanting about Lord Kṛṣṇa. Śrila

Prabhupāda recommended that devotees can chant twenty-five or more

rounds of japa on Ekādaśī.

Shaving and cutting nails is also forbidden on Ekādaśī.

Dāsa

Goswāmī in the Caitanya Caritāmrita:

Supreme indeed is the path of devotional Service!

All Glories To Śri Guru And Gaurāṅga!

"Do not talk like people in general or hear

what they say. You should not eat palatable

food, nor should you dress very nicely."

"Do not expect honour, but offer all respect to

others. Always chant the Holy Name of Lord

Kṛṣṇa and within your mind render service to

Radha and Kṛṣṇa in Vṛndāvana."