rcana-Dipika WORSHIP THE LIGHT THAT ILLUMINATES DEITY Sri Sri Guru-Gauranga jayatah
Arcana-dipika
The Light That Illuminates the Process of Deity Worship
Hindi Translation by Srlla Bhaktivedanta Narayana Maharaja & Srlla Bhaktivedanta Vamana Maharaja
English Rendition by Amala Krsna Prabhu & Prema vilasa Prabhu
GVP
Gaudiya Vedanta Publications Mathura, Uttar Pradesh, India Other titles by Snla Bhaktivedanta Narayana Maharaja:
The Nectar of Govinda-IM Going Beyond Vaikuntha Bhakti-rasayanQ Sri Prahandhavall Sri Siksastaka Sri Bkakti-rasamrta-siTtdhu-bindu Arcana-dipika Sri Manah-6ik$5 Bhakti-tntlva-viveka iri UpadeSamrta Rays of the Harmonist The Essence of All Advice Sri Gaudiya GitT-Guccha The Pinnacle of Delation Shower of Love Sri Snmad Bhakfi Prajilnita Kesnva Gosvaml: His Life mid Teachings Vettu-gita
Sri Gaudiya Vedanta Samiri ISBN 81-86-737-08-1
Printed in India at Rekha Printers Pvt. Ltd., New Delhi-110 020 GVP
Gaudiya Vedanta Publications Mathura, Uttar Pradesh, India Contents
Click &Bro s. ,r Preface.... •
Introduction -ri Mangalacaranam 1
Sri Guru-pranama ••• 1 Srila I'rabhupada-vandana 2 Srila Gaurakisora-vandana ,.— 2 Srila Bhaktivinoda-vandana 3 Srila Jagannatha-vandana 3 3 Sri Vaisnava-vandana ,. Sn Nityananda-pranama 3 Sri Gauranga-pranama 4 Sri Krsna-pranama 4 Sri Radha-pranama 4 Sri Sambandhadhideva-pranama 4 4 Sri Abhidheyadhideva-pranama .
Sri Prayojanadhideva-pranama ... 5 5 Sri Tulasi-pranama , Sri I'anca-tattva-prariama 6 Panca-tattva Maria-manira 6 Samastigata-pranama b Maha-manlra 6
Jaya-dhvani - • - '' Chapter One Sri Area and Arcana ..9 Pancariga-arcana 15 Chapter Two
Duties during the Brahma-muhurta 17 Brahma-muhurta 1' General description of duties during Brahma-muhurta 17 Brushing the teeth 18 l8 Bathing (snSna i lying thesikha(sikha-bandhana) 19 ° Putting on one's cloth ! Applying lilaka (tilaka-dharana) - 19 Morning prayers 22 Acamana *3 Sandhya-upasana -'-1 Chapter T i i r i r Ghanta-suddhi-mantra (Glories of the bell) 5C Dhupa-dana-mantra (Offering incense) 51 Srl-bhagavat-prabodhana (Awakening the Lord) 27 Dipa-dana-mantra (Offering ghee lamp) 51 Mula-mantras 27 Bhuta-suddhi (Purification of oneself) 51 Prayers to awaken the Lord—Sruti-stava 27 5< Arniadhyana -mantra , Procedure to awaken the Lord 28 Offering acamana 29 Chapter Five Procedure of Marigala-arati 31 Guru-puja 53 Balya-bhoga (offering bhoga) 33 Sri Obeisances unto Sri Guru-varga 53 Offering the bhoga 34 Mantra to meditate on Sri Gurudeva 54 Duties after bhoga offering and arati 36 ' Vaisnava-pranama •• Guidelines: 36 Maha-mantra «... 58 Tulasl-devlseva 37 TulasI pranama- mantra ,.., 37 Chapter Six Tulasl snana-mantra 37 arcana 59 TulasI cayana-mantra 38 Srl-salagrama-murti ? q Aparadha-ksama-prarrhana-mantra 38 Purusa-sukta-mantra Sri Gaurariga-puja 63 Chapthr Four Sri Gaura-dhyana -mantra 64 64 Purvahna-krtya (Forenoon duties) 39 Jaya-dana (Prayers) 67 Preparation for Puja 39 Stuti Pranama (Obeisances) ••— (->q Pujopacara (Worshipping articles) 40 6L| Panca-tattva Sodasopacara 40 Maha-mantra 69 Dvadasopacara 40 Dasopacara 40 Chapter Seven Pahcopacara 40 Arcana of Sri Sri Radha Krsna. 70 Offering Padya 40 Padya-pancaka 7? Offering Arghya 41 Vijiiapti-paikiika 74 < ItTering Madhuparka 41 mga-pQja (worship of sri Krsna's paraphernalia) 7? Offering acamanlya 41 Sri TulasT-puja 76 Scent (gandlia) 42 Prayers • 76 Pancamrta 42 Snana-manlra (Mantra for bathing) 77 Pancamrta-sodhana-mantra (mantras to sanctify) 42 Arghya-mantra 77 Sankha-mnhatmya (The glories of the conchshell) 43 Puja-mantra • 77 The initial activities for puja 43 Pranama (Obeisances) 78 Sanctifying theasana (asana-suddhi) 43 Stuti (prayers) 78 Establishing the pa eras and upacaras 44 Sri Nityananda-arcana 80 Establishing water in the paficapatra 44 Meditation 8C The Patras and Upacaras 47 Mantra - • 8C Ankusa-mudra 4^ Pranama-mantra 8C Prayers to the conchshell (sanklui-stuti) 49 Chapter E i g h t 8l| Preface for the Madhyahna-bhoga and aratl 8l| English Edition Procedure 81 Bhoga-aratI klrtana 83 Sayanaof Sri Bhagavan 87 Aparahna-krtya 88 Sayam-krtya 88 The title of this book, Arcana Dlpika, means "the lamp Ratri-krtya 89 that illuminates arcana." The term arcana signifies honor or Chapter Nine worship. As one of the nava-laksam, the nine processes of devotional service, it refers to worshipping the Deity form Special Instructions to be Followed 91 of the Lord. Arcana Dlpika teaches us exactly how this ser- Length of the urdhva-pundra or the mark of tilaka 92 vice is performed and how to please the Lord through this Pranama-vidhi (Procedure for paying obeisances) 92 process of worship. By the mercy of Sri Caitanya Aparadha (Offenses) 92 Mahaprabhu; the Seva-aparadha 92 Six Gosvamis and other contemporary followers (Offenses towards the service of the Deity) 92 of Sriman Mahaprabhu; and more recently, Srila Nama-aparadha (Offenses to the holy name) 95 A.C. Bhaktivedanta SvamI Maharaja the process of Deity Chapter Ten worship, which is the authentic method of approaching Sri Bhagavan, has been successfully introduced to the entire The Arati Songs 97 world. Srimaha-prasada-mahatmya (Glories of Maha-prasada) 97 Arcana Dlpika was originally presented in Hindi and Prasada-sevaya 97 Bengali by Srila Bhaktivedanta Narayana Maharaja and Srila Sri Gtirudeva-arati 99 Bhaktivedanta Vamana Maharaja, respectively. Those ver- Srila Prabhu pad a-a rati 101 sions were written for a readership already familiar with SrT Gaura-Govinda Maiigala-arati 103 some of the methods and procedures of arcana. In this trans- Sri Gaurasundara sandhya-aratl 104 lation, the English edition, we have included supplementary Sandliya-aratT of Sri Sri Radha Krsna Yugala 105 explanations for the Sri Tulasi-arati 106 understanding of those who are unfa- SriTuIasI-arafI miliar with the Vedic culture the (Adikari-bhede) , 108 and tranditional methodology used in the process of arcana. Additionally, A DDHMIUM. no| because the Vedic system is orthodox and may appear ex- The Upadesavall tremely rigid from the perspective of people of other (Srimad Bhakti Prajftana Kesava Gosvami) liol backgrounds, as far as possible we have tried to organize The Upadesavall and simplify the procedures while preserving the original ( Srimad Bhakrisiddhanta SarasvatT Gosvami Prabhupada) Ill method. Sri Upadesamrta „ 113 Here, we must include a word of caution. Although Guru-tatrva 117 Arcana Dlpika teaches the process of worshipping the Deity, Dhama-aparadha 122 uremia cannot be practiced by merely following this book. In (Offenses towards the holy dhama) 122 order to practice arcana in its pure form, which awakens
ix- bhakti, one needs to be initiated by a bonafide spiritual Introduction master. It is by the grace of such a pure devotee that a per- son in the conditioned state is able to obtain the adhikara or the qualification to worship the Deity of the Lord. It is enjoined in the sastras, 'sampradaya-vihina ye mantraste is a privilege to be admitted into the circle of those It viphala mahlh': mantras which are not received from a guru- who have established a relationship with Sri Bhagavan and parampara, bona fide disciplic succession, yield no result. The daily offer their worship to Him.This process of arcana who chanting of such unauthentic mantras does not lead to per- is a prescribed method to easily develop prema-blmkti, the fection. Therefore, Sri Bhagavan, the embodiment of all innate propensity of the jam to love God. By engaging in auspiciousness, has displayed unlimited compassion to- this process—under the inspiration and guidance of the wards the jlvas of Kali-yuga by introducing the topmost guru gradually in the heart there is an awakening of affec- — process of sadhana-bhajana. In this age of Kali, our sole sub- tion for one's worshipable object and the blossoming of hope ject of consideration, for the benefit of the Sri Gaudiya to attain suddha-bhakti, unalloyed devotion to Krsna. Vaisnava community in the line of Madhvacarya, is the pro- cess of worship, especially the rules and regulations The Editors recommended by Svayam Bhagavan Sri Caitanya Mahaprabhu, the saviour of the fallen souls. These teach- ings of Sriman Mahaprabhu have been presented to us in the form of authorized sastras through the medium of Srila Rupa Gosvami, Sanatana Gosvami, Jiva Gosvami, Gopala- bhatta Gosvami and other Vaisnava acan/as.
Sri Bhagavan Himself is the only worshipable object of the Vaisnavas. Only those who are initiated into the visnu- mantras and who engage in the worship of Visnu are Vaisnavas. Therefore, the acceptance of x'isnu-dlksa and the consequent engagement in the worship of Visnu is the pri- mary symptom of Vaisnavism. It is imperative for an initiated person to embrace and relish the prescribed con- duct and obligatory duties of the Vaisnavas which have been presented upon the merciful order of Sri Caitanya Mahaprabhu by the Vaisnava actinia* in the form of fresh butter churned from the fosfrfl-ocean. It is mentioned in vari-
ous sastras that all people from the four vanuis and asramas have the right to become Vaisnavas by accepting the visnu- mantras and then engaging in the worship of Visnu. All the fruitive endeavors of an uninitiated person are meaningless. Due to not having received visuu-dlksa, such a
XI Introduction XIII XII Arcana-dipika
person has not established a relationship with Sri Bhagavan who is thoroughly established in a bona fide disciplic suc- and therefore cannot be acknowledged as a bona fide cession and then accept initiation from him. The guru is Vaisnava. Only when one's sambandha-jflUna awakens after non-different from a manifestation of Sri 1 lari. Bhagavan undergoing dlksa-samsktira and receiving the visnu-mantms Sri Hari Himself is the guru of all jivas. [f thegwrw is pleased with someone, Sri Bhagavan will also be pleased with that in accordance with the Gastric injunctions is he genuinely established as a true Vaisnava. The chanting of the mahU- person. If Bhagavan is displeased with someone, he can still mantra does not depend upon any rule or regulation related be protected by a sad-guru, but if the guru is displeased with then even Sri Bhagavan cannot protect him. Guru- to the formal acceptance of initiation. Then, what is the need someone, krpa or the mercy of the guru is the exclusive hope for a of accepting formal initiation if we can attain perfection sim- ply by chanting the names of Sri Bhagavan? Many people person who has taken shelter of him. The gurus can be clas- sified into three categories: iravana-guru, diksa-guru and have this misconception. iiksa gurtt. guru, the worshipable Deity (Bhagavan) and The process of dlksa awakens in the heart of a jlva a par- Sri ticular relationship with Sri Bhagavan. By the influence of the mantra serve the same purpose. One who considers them
will attain I fence, that relationship, nvidya orignorance of one's constitutional to be separate not perfection. by under- guru-tnltva in truth thus shelter of identity and other attarthas vanish in sequence. Without un- standing and accepting guru's in the sastras, is dergoing uponayana, the sathskSra of receiving a sacred thread, the lotus feet as recommended one Mire to liberated from the of material existence. the son of a brahmana does not possess the eligibility to study be bondage By taking shelter of the lotus feet of a sad-guru, a jlva can the Vedas. It is only after receiving this upumiymm that he achieve the goal obtains the necessary eligibility. Similarly, an uninitiated topmost (parama-purusartha}. person does not possess the necessary qualification to per- Those who have taken shelter of the lotus feet of a sad- form the worship of Sri Bhagavan. Only after accepting dlksa gum and received dlksa from him realize that Sri Bhagavan is the Deity. does he obtain the eligibility. Transcendental knowledge supreme Lord and everyone's worshipable limbs of bhakti, the nine-fold limbs awakens in one's heart by the effect of receiving dlksa, and Amongst the sixty-four of devotion [mvadha-bliakti) the five-fold limbs of devo- he truly becomes a human being. Diksa-saiitskara enlightens and tion (pancanga-bhakti), devotion constantly accompanied by one in transcendental knowledge and destroys one's accu-
- the kTrhnia (klrtaiiakln/a-bhiikti), is described mulation of unlimited sins. Therefore, tattvajrias or those W h< performance of as knluu kurlavya, know the truth call this process 'diksS' As a chemical reac- being the topmost. "Yaduapy anya-bhaktih tada klrltnirikhua bhakti-sanyogenaiva" -this statement shows tion turns bronze into gold, by receiving dlksa a person attains the supremacy of kirtanakhya-bhakti in the age of Kali. Still, dvijatva or the status of being twice-born. Hence, it is im- in order to the weakness of heart and con- perative to accept initiation and thus establish a particular remove mundane ceptions kanistha-adhikarj neophyte devotee is relationship with Sri Bhagavan. By destroying the sins ,md of a or who initiated into the visnu-maulra, arcana is specifically required. sufferings of a weak- hearted jlva and by purifying and en- Therefore, for the convenience and benefit of devotees en- lightening him, the process of dik>il first elevates him to the in this Arcana-dipika is being published. It sattva-guija and ultimately establishes him in the stage of gaged arcana, transcendence. considers the distinctions and special characteristics of the births known as sailkra (birth from semen), s&oitrya (receiv- Gum-pSdMrayas tasmai kr$nii-diksadi siksanmn— it is one's ing the sacred thread from a brahmana) and daik$ya (initiation foremost duty to take shelter ol the lotus feel ol a sad-gum Arcnna-dTpika Introduction XV
this verse follows: into the vi^nu-mantras by a bona fide guru). It also estab- Sri Bhagavan, have commented on as To lishes through Gastric evidence and reasoning that only those achieve the eligibility to genuinely enter nnnui- bhajana, the who arc initiated into the visnu-mantras have the eligibility jwa must first be elevated from the kani^fha-adhikarJ stage to to perform arcana of Bhagavan and that their arcana becomes the madhyama-adhikarl stage by rendering service to the complete and perfect only when accompanied by the per- arcSvaiSra, the Deity form of Bhagavan. The process of Deity formance of klrtana of the mahS-numtra. worship has been mentioned in both the Pancaratra and the Bhagavatam. Therefore, Svayam Bhagavan Sri Caitanya A j'tva can never achieve liberation from the entangle- said: ment of the material energy if he disregards bhagavat-seva, Mahaprabhu has devotional service of Bhagavan. Therefore, the the loving krsna-mantra haite habe sathsara-mocana performing arcana of Sri Bhagavan has been es- process for krsnii-'uliiifi haite pabe kr>ucni cara$a other tablished on the basis of Sri Narada-pahcaratra and Caitanya-caritnmrta, ash-iila 7.73 smrtis. The Srimad-Bhagavatam recommends that after re- One can obtain freedom from material existence sim- ceiving the vhnu-mantras from a sad-guru and learning the ply by chanting the mahd-mantra. Indeed, by chanting procedure of arcana from him, one should worship his krsna-iiiima one obtains Krsna's lotus feet. favourite Deity of Bhagavan Sri Hari. The consciousness of the conditioned soul is very flickering and similar to that of As long as a devotee remains a kmrnthn-adhikari, he cannot an ignorant child. Only by the mercy of the acarya does he realise the supramundane or transcendental position of develop a reverential attitude towards the transcendental Bhagavan's eternal devotees. By faithfully worshipping the Deity and become fortunate to receive instruction on the Deity of Vasudeva with the help of various items, he gradu- worship of acivax/a, nondual Sri Visnu. Those who are ad- ally realises the svariipa of the transcendental name and verse to hari-seva disregard the path of arcana and instead mantra, which consequently diminishes his mundane con-
engage in the activities of karma and the cultivation ofjMna. ceptions. Apart from the arca-vigraha , the Deity of Bhagavan, But those who perform arcana according to the rules of the jwa maintains an intense enjoving tendency towards all pancaratrikn know bhakti-yoga to be the topmost. Impurity the other perceivable objects. Therefore, in order to enhance exists in any endeavour devoid of the worship of Sri his reverential attitude towards Sri Bhagavan, the neophyte Bhagavan. In the absence of a proper relationship with devotee is recommended to perform all of his endeavours Bhagavan, one tends to worship many demigods. In such for Bhagavan's pleasure while simultaneously completely consciousness, one cannot properly perform the arcana of renouncing other activities. While performing arcana, one Sri Hari. Those attached to household life have envious na- must focus his attention on the arca-vigraha and the process tures and agitated minds. Due to this, they become entangled of arcana itself. By advancing in the process of arcana, one in various types of imaginary paths and disrespect the arcana enters into the realm of bhajana. Although the process of process. When the jiva becomes free from the influence of arcana is not the priority in bhajana, still bhajana is not op- his material ego and accepts his eternal occupation of servi- posed to the reverential service attitude required for arcana. tude, then his worshipable Sri Bhagavan manifests before In fact, the arca-vigraha is a special incarnation of him in the form of a Deity to accept his service. Yena Bhagavan. Bhagavan's incarnations appear in this world at janmaSataih purva vasudevah samarctlah, lannmklw hannaindni certain times, but bolh an hi nrfnni, theSupersoul and thearca- sada tisthairli bhSrata. The niahSjanas, the exalted devotees of vigraha can be realised at all times by the process of loving Arcana-dipika Introduction ton
devotional service. There is a basic difference between arcana processions and observing festivals related to the Deity are and bhajana. While arcana is an activity performed with a also integral limbs of moms. Thus, by peefo »rmingfl/cana unto reverential attitude, bhajana may appear to transgress such Sri Han with bhakti-i/oga, single-minded pure devotion, one a reverential path. Still, by taking complete shelter of the attains loving devotional service of His lotus feet. chanting of harinama, bhajana is in itself a complete process Being a special nvataroi Bhagavan, the Deity captivates of exclusive devotional service to Bhagavan. the faith of the arcaka, the devotee who performs arcana and By performing arcana of Bhagavan, one soon feels im- bestows auspiciousness upon him. Those who consider the mense pleasure within oneself which is the cause of all arca-vigraha to be composed of certain structural ingredients varieties of perfections and auspiciousness. Without per- and maintain an enjoying mentality towards Him, have no forming arcana, it is not possible for a person attached to faith in Bhagavan Sri Visnu. If anyone considers Bhagavan material enjoyment to break free from bad association and to be an object of his enjoyment and pretentiously engages so forth. Sri Bhagavan Himself instructs us on the process in arcana, then certainly he possesses either very weak faith of His arcana through the guidelines given in the iastras. or no faith at all. Willi great faith one should perform the Moreover, great sages like Brahma, Siva, Narada, Vyasa worship of the Deity of Bhagavan with sixteen varieties of and others have recommended this process as the most ben- paraphernalia. Sincere household devotees should worship eficial for the supreme welfare of all individuals situated Sri Bhagavan with the best ingredients. The uttama-adhikaffs within the varna&rama system, including women and iudras, or premi-bhaktas who have developed great love for Bhagavan Arcana is classified in three categories-i't'rf/c, tantric and rules regulations of varniisrania. Being mixed. The altar or sacrificial arena, fire, the sun, water and are beyond the and they perform the heart are either places of arcana or objects of arcana. The immersed in their mood of intense devotion, Deity can be of eight kinds: carved from stone, carved from bhava-seva, worship endowed with ecstatic emotions, with wood, made of clay, paint, sand, jewels, gold or other alloys easily attainable ingredients. Wealthy household-devotees i a mentally conceived {miinasic). Furthermore, the Deity can should worship the Deity with the best ingredients and ob- also be either moveable (cala) or stationary (aada). Bathing serve various devotional festivals according to their capacity. the Deity with mantras, worshipping the Deity at different Behaving in a miserly fashion in this regard makes one sandhyas (intervals), cleansing the Deity, changing the Deity's wicked and consequently his service-attitude begins to clothes and decorating the Deity with ornaments, sprinkling deteriorate. purified water on the different instruments and ingredients It is stated in the SriHari-biuikli-vitasa: employed in arcana, offering padi/ti (ingredients used for bath- ing feet), arghya-acamamya (ingredients used for washing the krtyainjeEairi In pnh/o grhinSth dhanani sal am mouth), incense, scents, a lamp, flowers and food, worship- likhitivii ua tu tynktnparigialm-mahatmaimni ping the Deity's eternal devotees in the guru-parampara, chanting the the recitation mula-mantra, of hymns, offering Mentioned herein are obligatory duties concerning the prostrated obeisances, reciting prayers and honouring the process of arcana which are recommended for wealthy, garlands, candana (sandalwood paste), flowers and other virtuous householders. They do not pertain to fully re- items offered to the Deity are limbs of arcana. Constructing nounced sages. a temple for the proper installation of the Deity, organizing 1
XVII Arcana-diptka
Lastly, I would Sri Sri Guru-Gaurariga Jayatah like to submit that although I am com-
pletely unworthy, I am being presented as the editor of this volume, but in fact the Hindi edition of this volume pub- lished by Sri Gaudiya Vedanta Samiti has been released only Arcana-dipika by the exclusive persistence and service-attitude of my godbrother Pujyapada Tridandi SvamI Srimad Bhaktivedanta Narayana Maharaja. For proofreading and Mangalacaranam various other associated activities the services of Tridandi SvamI Srimad Bhaktivedanta Padmanabha Maharaja, Sriman Subhananda Brahmacari, Srlman Navlna-krsna vandc 'hum §tf-gUW& ^n-yaln-pirda-k.wnilnm §ii gwrfin misnavams ca Brahmacari and other devotees are highly appreciated. There tarn sa-jivam in-iiiparit sagrajatmii saha-ga^ia-raghunSthBtwitaih may be some printing mistakes due to its being published Ivaitarh sitvadhutarh parijanasahitarh krs$a-cait
Sri Guru-pranama
iMnmynna-scilnkaifti oiii ainana-ttnumndinisyn caksur ummlitam yem tliStnai sn-gurave namah
dandaval-pranmm unto Sri Guru I offer my most humble who has opened my eyes, which were blinded by the darkness of ignorance, with the torchlight of knowledge.
namah om vi&iupadaya &cSr^a-sMm-n\pipe iti irl srimad-bhakti prajMm keiavn riSmine 2 Arcana-dipika Marigalacaranam
I offer pmnama to the lion-like acarya, jagad-guru oth Srila Bhaktivinoda-vandana visvupBda ustottam-sala SrT SrTmad' Bhakri Prajnana Kesava GosvamT. mono bhaktivmodftyn saccidSnonda-namine gau m-sakti-sva rupfiya ru paint ga-t maya te SrTla Prabhupada-vandana
I offer pmnama unto Saccidananda Sri Bhaktivinoda namah om visnupBttSya krvm-prestlulya bhUtale who is the foremost of rupanuga devotees and the irlmate bhaktisiddHimta-sammtlti nSmine (1) embodiment of SrT Caitanya Mahaprabhu's sakti.
sn-varsabhanavi-devJ-dayittiyn krpabdhaye Srila Jagannatha-vandana krsna-sanibnfidha-vijnana-dnyiiic prabhave namah (2) gaurUvirbhSva-bhumes tvath nirdestii sajjana-priyah I offer puimiiin time and again unto the master who vai*nin>ft->tlrviibhaii!iin-sn-ia$aiin 'i^llniruoiriyiln-preinmlhya^rhriqwuiga-bliakiidn- Sri Vaisnava-vandana ^rf-gaum-kamtm-snktr-vigmhnya mmo 'shi U (3) vafichfi-hdpatarubhyas ca kfpS-sindhubhya eva ca I offer pmnama unto he who is the embodiment of that patilanaru piivant'bhyo LHiisnaveMiyo namo namah rupanuga-bhakti which is radiant with the conjugal love of Sri Radha-Krsna and who is the personification of I offer pmnama to the Vaisnavas who just like desire Sri Gaurahga Mahaprabhu's mercy potency. trees can fulfil the desires of everyone and who are full nnmciste gaura-vaiu $ft-murtaye dhia-t Urine of compassion for conditioned souls. mpamga-viruddM 'pa$idAhnnta-dhvanta-luirine(4) Sri Nityananda-pranama offer 1 prBQima unto he who is the embodiment of Mahaprabhu's teachings, who is the deliverer of the Sfl iikarsanak karaiia-toya-sayl fallen, and who is the annihilator of the darkness aris- garbhoda-SSyt ca payobdhi-§ayl ing from misconceptions which are opposed to the sesa£ en yasyamsn-kalah sn nitya- philosophy enunciated by SrTla Rflpa Gosvaml. nandakhya-ramah Saranam mamastu Srila Gaurakisora-vandana Sahkarsana, Sesa Naga and the Visnus who lie on the namo gaumkisoraya sftk$8d-vaifa~gya murtaye Karana Ocean, Garbha Ocean, and Ksira Ocean are the vipralambha-rasambhode! pfidSmbufaya te namah plenary portions and portions of the plenary portions of Sri Nityanand.i Rama. May He be the object of my I offer pranfima unto the lotus feet of Srila Gaurakisora shelter. dasa BabajT Maharaja who is renunciation personified and an ocean of vipralambha-ra$a. Manga lacara nam Arcana-dipika > _ sr\-$ri-radM-srT\a-govinda-devau. Sn Gaurariga-prariama presthallbhih sevyamnnau smarami nnmo mahB-vadiinySya krsnn-prema-prmiayn le SrTmatI Radhika and SrTman I meditate upon kfsnSya kr§na-caitanya~nBmne gaura-tvise nnmnh Govindadeva, who are seated on an effulgent simhaMiia tree in a temple composed of jewels 1 offer pranamn unto Sri Caitanya Mahaprabhu, who is beneath a desire of Sri Vrndavana, ac- Krsna Himself. He has assumed the golden hue of in the supremely beautiful land beloved atfcfcB headed by SrTmatI Radhika and is munificently distributing krsna- cepting service 'from Their pretnn. Lalita and Visakha. Sri Krsna-pranama Sri Prayojanadhideva-pranama he krsna! knrunn-sindho! dma-bnndhol jagat-patel srhnt'in msa-rasarambhivnyiisivntn-tata-sthiliih sriye 'stu nah gopesa! gopika-knninl radha-kantal namo 'stu te knrsnn venu-svmunr gopfr gopirtatkah Gopinatha, who originated the transcen- I offer pmnama unto Sri Krsna, who is an ocean of mercy, May that Sri stands at the friend of the distressed and the source of creation. dental mellow of the rasa-Ma, and who the melody of 1 lis He is the master of the gopns and the lover of the gopfc Vamslvata attracting the gopB With me. headed by Srlmatl Radhika. flute, bestow His benediction upon Sri Radha-pranama Sri Tulasl-pranama priyaxjai kesavasya ca tapta-kflncana-gaurangii radlie! vmdavanesiwd urndayni tulasi devyni sah/avahfiii nnmo natnah uf§abhanu-side! devil pranamamt hari-priyei krsnn-bhakti-pradedevi! time and again unto §rlmatl TulasT- I offer pranama unto Srlmatl Radhika, whose complex- I offer pranama and Satyavatl, who is very ion is like molten gold and who is the queen of devi, also known as Vrnda bestows krsna-hhakh. Vrndavana. She is the daughter of Vrsabhanu Maharaja dear to Sri Krsna and who and is very dear to Sri Krsna. bhaktya vihmii apnmdhu-hkstiih Sri Sambandhadhideva-pranama k$ipt&§ ca hvnndi-timinyr- madhye krpamayi! tvUm snnmaiii prapannn jayntaiii suratcia pangor mama mauda-nnilcr gttti vrnde! mimast e carnnarnvindam mat-sarvasva-padambhojau radha-madana-mohanau unlim- All glories to the supremely merciful Sri Radha Madana- Devoid of devotion and guilty of committing mohana! Although 1 am lame and foolish. They are my about in the ocean of ited offences. 1 am being tossed lust, an- refuge, and Their lotus feet are my everything. material existence by the turbulent waves of merciful ger, greed, and so forth. Therefore, O Sri Abhidheyadhideva-pranama offer pmnamn unto Vrn'da-devi! I take shelter of you and dfpyad-vpidaranyn-katpa-drunuldhtih your lotus feet. irrmad-ratnagSrasttfihasana-sthnu Arcana-dipika Maiigalacaranam Sn Panca-tattva-pranama Srila Gaurakisora dasa Gosvami Maharaja ki jaya! panea-tattvatmakam krsirain bhakta-rupasvampakam Nitya-lila-pravista oiii visnupada saccidananda Srila btwklavataram bhaktakhyam iianranti bhakta-saktikam Bhaktivinoda Tliakura Idjaya! I offer pranama unto Sri Caitanya Mahaprabhu in His Nitya-lila-pravista orii visnupada vaisuava-sarvabhauma five features as a bhakta, bhakta-rUpa, bluikta-svarupa, bhnkta-avatara, and bhakta-sakti. Srila Jagannatha dasa Babajl Maharaja kl jayal Parka-tattva Maha-mantra Sri-gaudiya-vedantacdrya Srila Baladeva Vidydbhusana Prabhu ki jaya! sri-krsna-caitanya prabhu nityananda sri-advaita gadadhara srivdsadi-gaura-bhakta-vrnda SrTla Visvandtha Cakravarti Tliakura ki jayal Srila Narottama-Srinivasa-Sydnidnanda pvabhiitraya kijaya! S a m as tigata-p ran ama Srila Krsnaddsa Kaviraja Gosvami Prabhu ki jaya! gurave gauracandraya radhikayai tadalaye Sri Rupn, Sanatoria, Blurt hi Raghundlha, Sri jiva, Gopala- krsnayn krsiui-bhaktiiya tad-bhaktaya mtttO uamah hhatta, Dasa Raghunatha sad -gosvami- prabhu ki jayal I offer pranama to Sri Gurudeva, £ri Gauracandra, Sri Svarupa Damodara-Rdya Rdmdnandddi sri-gaura- SrimatI Radhika and Her associates, Sri Krsna and His devotees, and to all Vaisnavas. parsada-vrnda ki jaya I Maha-mantra Namdcarya Srila llaridasa Tliakura ki jaya! Prema-se kaho Sri Krsna Caitanya Prabhu Nityiinanda Sri hare krsna hare krsna krsna krsna hare hare hare ninm hare rama rama rama hare have Advaita Gadadhara Srivasadi sri-gaura-bhakta-vrnda kijaya! Antardvipa Simantadvipa, Godnuiuulvipa, Jaya-dhvani Sri Mayapura, Madhyadi'ipii, Kolatlvipa, rludvipa, janhudvipa. SriSriGuru-Gauranga-Giimlliarvika-Giridhari-Radha- Modradriuutidvipa, Rtidnidvipatiitaka Sri Navadvipa-dhdma Vinoda-bihariji ki jnyal kl jaya! Orii visnupada paramahariisa parivrSjakacarya a$tottara*§ata Sri §ri Radha-Krsiw gopn-gopi-go-goxmrdliaua-dvadasa SriSrunad Bhaklivedanla Ndrayana Maharaja idJava! vanatmaka Sri Vraja-mandala ki jaya! Nitya-lila-pravista am visnupada astottara-sata Sri Srmiad DvadaSa-upavana ki jayal Bhakli I'mjiliina Keiava Gosvami Maharaja kl jaya! Sri Su Bhakta-pravara Sri Prahlada Maharaja kl jayn! Cnro dhama kl jaya! Caro sampradaya kijnya! Sri Area and Arcana Caro acarya kl jaya! Akara matha-raja Sri Caitanya Matha klja\/a! To bestow causeless mercy upon the \\vas, the supremely SnGaudlya Vedanta Samiti kfjaya! compassionate svayani -bhagavan Sri Krsna is perpetually SrlDevanaiidn Gairdlyn Matha aura anymn/n stlkhti matha manifest in this illusory material world in two forms: as the sainiiha kl jaya! srl-arca-vigralia and as Srv-karinama. The Deity of Bhagavan is non-different from His eternal form. Therefore, it is men- Srl-harmama-sanklrUvm kl jaya! tioned in the Sri Caitanya-carilamrta , "pratiuid tiaha tumi, saksal Ananta-koti vaisnava-vrnda kl jaya! vrajendra-nandana"': thearca-vigraha of Sri Krsna is none other Vrajendra-nandana Sri Krsna Himself. Despite being Samagata bhakta-vrnda kl jaya! than non-different, there exists a mutual distinction between the Sri-gaura-premanande! hari hart boll two on the basis of Their variegated amorous pastimes. In the Amala Purana and Srimad-Bhagavatam (11 .27. 1 2), eight types of arca-vigraha have been mentioned: saill rfanmwyi Uiuhl lepya lekhya ca soifeaff manomayl mmwnayl pratima§ta-vidha smfts The Deity of Sri Bhagavan is of the following eight types: (1) carved from marble or stone, (2) carved from wood, (3) made of iron, gold or any other alloy, (4) made from cloy, (5) pointed, (6) made of sand, (7) mentally conceived and (8) made of gems, pearls, or jewels. It is a great offense to consider the Deity of Sri Bhagavan to be a mundane idol, doll or puppet. Atheistic concepts such as thinking that the Deity is made out of stone, wood or am other alloy and then assigned the identity of Bhagavan, or that the spiritual absolute truth has appeared in this mate- rial form or that this material form has been transformed into a transcendental object, comprise the road leading to hell. Siistra describes those who maintain such ideas as niirakl or destined for residence in hell. 10 Arcana-dipika Sri Area and Arcana 11 in arcye uisiiau sila-dhtr gurusu mva-malir vaisnave fati-buddhir realisation of Bhagavan and he will remain imprisoned uisnor va vaisiitwnimiii kali-mala-mathane pBda-ttrthe 'rnbu-buddkiff the jailhouse of the illusory energy. When in his heart a for- sri-visnor nSmni mantre sakahi-kalitsahe Sabda-sSmSnya-buddhir tunate jlva becomes inclined towards serving Bhagavan, then visnau sarvesvarese lad-ilara-samadhiryasya va naraki sah only is he able to attain Sri Krsna's eternal association. Hence, {Padma Parana) the inclination to serve Bhagavan by performing bhagavad~ to attain Him. This is the irrefutable A person is naraki who considers the Deity to be made bhakti is the only means the out of wood, stone or any alloy, who considers the guru, conclusion which is unanimously accepted by irutis, Pancaratra all other iastms. who is an eternal devotee of Bhagavan, to be an ordi- smrtis, Upani$adst Parana*, and nary human who is subject to death, who considers a Arcana is counted as one of the ninefold limbs of bhakti Vaisnava to belong to a particular caste or creed, who mentioned in Srhtiad-Bhagtwatam: considers caranamrta, water which lias washed the feet sravaiunii klrtanmii vhnoh smaranam pftda-sevanam of Sri Visnu and the Vaisnavas to be ordinary water tirranaih vaiidaniiih dasyam sakkyam alma-nwedanmn though in reality it destroys the evils of the age of Kali, (Srimad-Bliag. 7.5.23) who considers the holy name and the mantra of Sri Visnu, which destroy all types of sinful reaction, to be The nine activities of hearing, chanting and remem- ordinary material sound vibrations, and who consid- bering the transcendental names, forms, qualities and ers the supreme controller Sri Visnu to be equal to the pastimes of Sri Visnu, serving His lotus feet, worship- many demigods. ping Him, offering prayers to Him, becoming His servant, considering Him one's best friend, and sur- When with a reverential attitude one performs the worship rendering one's very soul unto Him are accepted as of the sri-arca-vigraha with various articles according to the pure devotional service. guidelines of the Pancaratra, it is called arcana. Though ex- ternally the arcana performed by kanislha-adfiikari devotees Arcana is also one of the fivefold limbs of bhakti mentioned in and the bhava-seva of the Deity performed by parama- both Bhakti-rasSmrta-smdhu and Cailanya-caritSmrta: bhSgavata devotees like Sri Raghunatha dasa Gosvami Sraddha ui£e$atah pnti §n-murter aibghri-sevane appear similar, they can never be the in excellence. In same SrTmd-bhftgavntartMnihmsviido rasikaify saha the arcana performed by a kanistha-adhikari, there exists the sajfttfyii&nfe snigdhe siidhau safigah soato wire conception of and 'mine' towards T his gross and subtle namn-sankirtanath §rTrruin-mathura-mn$4&le sthitih bodies. In the bhnva-sevd of devotees following the path of (Bhakti-msamrta-sindhu 2.86.61) ragdnugd-bhakti, there is a direct service relationship between lovingly worship the lotus feet of the De- the pure soul and praparlcdtita-adhoksaja or transcendental One should meaning of the Bhagavan. ity with full faith, one should taste the Srimad-Bhagavatam in the association of rtisika Constitutionally the jlva is an eternal servant of Vaisnavas, one should associate with devotees who are Bhagavan, but due to becoming averse to Bhagavan, he iden- more advanced than oneself, who possess similar sen- tifies himself with the material body. Since time immemorial timents for Bhagavan and who are affectionately he wanders throughout the universe, suffering the three- disposed towards oneself, one should chant harinSma fold miseries in higher and lower species of life. As long as in the association of devotees and one should reside the fiva remains averse to Bhagavan, he will not achieve within the jurisdiction of Mathura. 12 Arcana-dipika Sri Area and Arcana 13 sodhu-sanga, nama-kfriana, bhagavat-Sfavana the support of kirtnna. Therefore, from the time of waking mathufS'VUsa, Sri-mHrtira Sraddhaya sevatui the Deity until the time we offer Him flowers before He goes sakala sSdhana-4festha ei pafica anga to sleep at night, in all of the activities of atcana one must kfsipa-prenta jannw/Q ei pBUcera alpa-sanga perform ^r'l-nama-^ankhiana. (Oiit -mnt Madhya-lTla 22.1Z8J.29) All Nostras and mahajanas unanimously proclaim that upon receiving jmncaratrika-diksa from a sad-guru, whether One should remain in the association of advanced or iBdra or even from the devotees, chant harillftma in their association, hear one be a brahmana, k§atriya, vaitya Srimad-Bhagavatam from them, reside in Mathura and sakara and antyaja castes (untouchables, both male and fe- worship the Deity with faith and devotion. These five male), one obtains the eligibility to perform arcana of limbs of bhiikli are the topmost because even a slight §n-&alagrama-§tt(l and all other Deity forms of Bhagavan. An execution of them causes the awakening of kr^ui-pirina. uninitiated person does not possess the eligibility to per- form arcana. By accepting paficaratrika-diksa from & sad-guru, Sri-tWM-Mitknlihiii alone is the \iiiga-dhanna.Oriecan achieve one's spiritual brahmaiuitvu or qualification to worship the the ultimate perfection of krsna- pinna only through the per- transcendental bralima is established. This is the unanimous formance of in-nama-bhajana. Nama-bhajana does not even conclusion of all revealed scriptures. Such an initiated per- require any formal initiation into mantras and so forth. But son alone is factually qualified to worship and serve Sri to minimise the self-degrading tendencies of those who pos- Visnu. It is the duty of an initiated grhastha to faithfully per- sess covetous natures and agitated minds due to their form arcana of the irf-vigraha. Otherwise, there remains every conditioning in subtle and gross bodies, Sri Narada and other possibility of falling down from spiritual life due to being great sages have in different $a*trafi prescribed regulations covetous or miserly. for the acceptance of dlkta and special guidelines for the Arcana is of two types: japSfiga-arcana and bhaktyanga- performance of arcana. arcana. Arcana performed with the purpose of attaining There are also rules for atonement in cases where initi- perfection in the chanting of man Iran is called japatiga-aramn. ated devotees have either disregarded or transgressed the This japanga-arcana is included within the category of karma, vows taken at the rime of dTksa and the guidelines for per- fruitive activity. The arcana performed by the snmrtas who forming arcana. Thus, in all Vaisnava sampradayas there are desire to enjoy the fruits of their activities is japanga-arcana provisions to eradicate the covetous natures and agitated and is not a limb of bhakti. Arcana lovingly performed solely minds of devotees who have received initiation and are for Bhagavan's pleasure and for the enhancement of one's therefore qualified to perform arcana. These provisions are devotion is a limb of bhakti and direct service to Bhagavan. none other than the particular systematic arrangements for The arcana performed by unalloyed, pure devotees in the those who have accepted sn-maha-mantra initiation and dlksa line of Srila Rupa GosvamI {rupanugos) is bhaktyahga-arcana. to perform arcana. It is improper to employ the processes of japahga, pranaymna During the process of arcana, Bhaga van's holy name al- (breath retention}, nyaya (analytical research), mudra (hand ways remains the prime factor. Bhagavan-naina-klrtana is the gestures) and so forth in that arcana of Bhagavan which is life and soul of arcana. Araitia which is devoid of nama-sanklrtana included within navadha (nine-fold.) and yancadha (five-fold) does not yield any result. Especially in Kali-vuga, it is prescribed bhakti. This is because the Deity which is being worshipped that one perform not only arcana but all limbs of bhakti with 14 Arcana-dipika Sri Area and Arcana 15 a is directly by pure devotee Bhagavan Himst'll and is per- Pancariga-arcana petually manifest. Generally there are five limbs of arenna. This is also known The above mentioned bfniktifiniga-ti rearm is also of two for as pancanga visnn-yajihi, the five-fold sacrifice performed kinds: (1) the worship of sr'i-sdlagrama-si\a, sn-govardliaiin- beginning the pleasure of Visnu. It includes various services atS or any other Deity form of Bhagavan performed by from the awakening of the Deity in the bralvna-wulu'irta un- grhaslh,!^ in their homes, and (2) the worship of formally offering at the time of resting til His §ayma-pu$paftjali, flower installed Deities of Bhagavan, either ancient or modern, in yoga, at night. The five limbs are abhigamana, upadana, temples for the purpose of preaching the glories of bhagavat- svOdhySya and ijya. scvn. The first kind is simple worship depending on the availability of paraphernalia according to one's means, (1) Abhigamaim: cleansing the Deity's temple, smear- removing whereas the second kind is raja-seva or a royal standard of ing the Deity with colours and candana, and forth which have been worship. In the royal standard, the worship must be per- the garlands, flowers and so the Deity. formed daily without fail. Any irregularity makes the entire offered to and gath- worship faulty and offensive. The worship of the Deity (2) Ufiadana: picking flowers and /N/rtsileaves, should be performed solely for the pleasure of Bhagavan. ering incense and the various items required for Neophyte devotees perform arcana as an obligatory duty. In worship. raja-ievd, one must learn to tolerate the various hardships purely to (3) Yoga-Bhfda-suddhi: meditating on oneself as a be faced while executing the rules and regulations of arcana. spiritual eternal servant of Sri Krsna in the transcen- With resolute determination one must not allow the dental realm of Vraja, beyond the material body and hardships born of following the rules and regulations ac- mind. cording to time, place and circumstance to deviate him from harinama (4) Svadhyaya: meditating on the meaning of the faithful execution of his service. While performing raja- and the mantras received at the time of dlksfi while seva, both sann ^asfi as well as gfhasthas can vary the quantity chanting them, performing kirtflita, reciting verses and and of bhoga offerings to the Deity depending on the require- prayers, performing congregational chanting Srwuid-Bliagavntmu and ments of family, Vaisnavas, guests and visitors. Even on fast studying scriptures such as Which promote bhakti and the con- days one must offer grains to the Deity, but must not accept Caitanya-caritamrtn clusions of Sri Caitanya Mahaprabhu. those offered grains oneself. They can be taken the next day Deity in various or given to someone who is not fasting. One should per- (5) Ijya: serving one's worshipable form worship favourably according to the different seasons ways. and should also offer the Deity of Bhagavan seasonal fruits, activity, This fiancanga-amma is not a temporary, mundane grains, sweets and so on. It is obligatory to remain extremely eternal, supremely pure limb of bhakti which helps careful not to commit any sevS-Qpar&dha. but an benefit one to attain the lotus feet of Sri Bhagavan. For the of Vaisnavas who accept the conclusions of Srlmad- Bhagavatam, this Arcana-dipika, which is in complete 16 Arcana-dipika accordance with the teachings of Srila Rupa Gosvami's fol- Chapter Two lowers {nlpamigas), has been compiled in summary form from Srila Sanatana Gosvami's vtJi>>uivii-smrti Sri Hari- bhakti-vilasa and the literature, essays and treatises of various ttuthSfatuts. Duties during the Brahma-muhurta Bnihiun-inuhilrla kr'.i',' (Activities performed during the bralumi-iinihnrta) Brahma-muhurta v One danda comprises twenty four minutes and two darujas com- or forty eight minutes comprise one muhUrta. In one plete day of twenty-four hours, there are thirty miMrias. In consisting of the latter part of the night, the segment of time before the two muhiirtas or one hour and thirty-six minutes first sunrise until sunrise is called aruwdnua or dawn. The This of these two mukurtas is called the brnhnw-miihftrta. for the brahma-michurta is the most beneficial time of the day cultivation of spiritual life. General description of duties during Brahma-muhurta "Sn Sri In this muhurta one should leave the bed saying, and Guru-Gauraijga Sri Sri Radha Vinoda-bihari ki jayaT' cKaKtirrg the 'ffancn-TafFva-mantrci and the ftiahS-mantra. Then one should brush the teeth, wash one's mouth, face, hands, emer- and feet and then bathe after evacuating. In the case of gency such as sickness when one cannot bathe, one should medi- at least change into fresh clothes. Afterwards, while tating on the lotus feet of srl-gunukva one must glorify him by chanting Sri Guru-vandana and Sri Gurvastaka. Then, with heartfelt devotion one should chant krtnii-tnwM and recite the morning prayers. 17 . 18 Arcana-dipika Duties during the Brahma-muhurta 19 Procedure: he can bathe with luke-warm water. Before bathing one 1. Awaken. should complete the activities of passing urine and stool. 2. For bathing well-water is good, pond-water is better and Chant the names of the Deities you are serving, (eg. water is best. The topmost form of bathing is perform- Jaya Sri Sri Guru-Gaurahga, Sri Radha- Vinoda-bihari river- This is known kl ja\ja\ etc.). ing krsna-nama-kirtana and remembering Krsna. manasa-snana, a mental bath. After bathing in water, one must 3. Chant the Panca-tattva mantra and the Hare Krsna mantm as of the manasa-snana is wlule rising from bed. perform manasa-snana. The supremacy 4 Rinse the eyes. confirmed by this sloka from the Garuda Purana: 5. Brush the teeth. apazntrah pavitro va 6. stool Pass and urine. sanmmstham gato 'pi i>a 7. Bathe (mono). yah smaret pundarikaksaih 8. Tie the sikha {sikha-bandhana). $a bah yHbhya ntara-iucih 9. Put on cloth. Whether one is contaminated, pure or has passed 10. Apply tilaka (tilaka-dlmrana). through all conditions and stages of life, if he remem- 11 Meditate on Sri Guru's lotus feet , glorify him while bers lotus-eyed Sri Bhagavan, he becomes purified both chanting Sri Guru-vandana and Sri Gurz'astaka. externally and internally. 12. Chant krsna-nama and the morning prayers with heartfelt devotion. Tying the sikha (sikha-bandhana) 13. Perform acamana. the hair and tie the sikha 14. Perform safirllri/n-ttpastma. After bathing, one should comb while remembering the gayatri-mantra along with pranava Detailed description or the syllable oin. Brushing the teeth Putting on one's cloth One should brush one's teeth before sunrise. The daiinia or After bathing one should put on clean cloth. Unwashed before, cloth twigs of trees with thorns are pure. The twigs of trees with cloth, cloth which was washed many days cloth (for example, milky sap increase one's duration of life while bitter and washed by a washerman, contaminated sharp twigs with a pungent taste increase one's happiness cloth which was worn while taking prasada), wet cloth or cannot be and prosperity The twig should be as thick as one's middle cloth worn at the time of passing stool or urine cloth finger, equal to twelve fingers' width in length and also must worn at the time of arcana. It is improper to wear woolen is always the possibil- have bark. One should hold it from its root end and brush while performing arcana, because there the teeth with the opposite end. Those who perform arcana ity of woolen fibres falling on the arcana paraphernalia. should properly brush their teeth even on fast days. Applying tilaka (tilaka-dharana) Bathing (snana) After sitting on a clean asana, pour Ganges water into a Those who are capable people should bathe with cold wa- paiicapatra and place a htlasi Loaf m it. Taking a little of this into it soil from ter hi the early morning, [f one ain't bathe with cold water, water in the palm of the left hand, rub tulasi Brahma-muhurta 20 Arcana-dlpika Duties during the - prythv til pedmanfibhath ca the base of the planl and make a paste to be used for app] i katwvu ddmodaraiii nyasel tag tilaka. I n the absence of C .anges water, put rjg&fl water in the pancapBtra and add .1 ttilesl lent to it. Then while remem- tut prakfBlana-toyQrii tu bering thi' < .anges and other sacred rivers, touch this water utisudevSya murdhani and chant the following tirtha-avahana mantra to invoke the must re- When one marks the forehead with tilaka, he various holy rivers to the pnficapatra: abdomen, member Kesava. When one marks the lower one should gmtye ca yamune caiva he must remember Narayana. For the chest, hollow of dSvari sarasvati remember Madhava, and when marking the Visnu should narmade sindho k&oeri the neck one should remember Govinda right side ot the jale 'smin sannidhim kuru be remembered while marking the remembered when belly, and Madhusiidana should be O Ganges, O Yamuna, O Godavari, O Sarasvati, O be remem- marking the right arm. Trivikrama should Sindhu. Kaverl, Narmada, O O please become present and V amana bered when marking the right shoulder, in this water. right side should be remembered when marking the remembered while Use that water and gtipt-candana to form a paste in the left of the belly Sridhara should be Hrslkesa should be remem- hand. Then, with twelve mantras beginning with Oth keiavilya marking the left arm, and shoulder. Padmanabha nanmh, apply tilaka by forming the urdhva-puntlru (two up- bered when marking the left should be remembered when marking wardly raised lines) on twelve different parts of the body and Damodara starting with the forehead. There must be a space in the the back. middle ot the ftrdln'ii-jnirjilra. From the centre of the eyebrows chanl the following man- In accordance with the abov. extending three-quarters of the way down the nose is called the different parts ol the body: tras while applying Htaka to the nSsitmula, Starting from this nasamula. form the iirdhva- pundra on the forehead reaching up to the beginning of the On the forehead: hairline. The mantras to be recited while making the tilaka Mil kexivaua tnimal, paste in the left hand are as follows: On thebellv. Male kesavam dhyih/en orii narayanaya namaff narityanam athodare vaksafi sthale mfidhavath hi in chest: I the govindam kairtha kupake oth madhavaya Hamuli sridharam zmmabahau tu Oth visnave namah hrffkeSaih ca kandhare 22 Arcana-dipika Duties during the Brahma-muhurta 23 On the right arm: inauspiciousness from all living entities, both moving om madhusudanaya namah and stationary AH glories to Vrajendra-nandana Sri Krsna, whose softly smiling lotus face always enhances On the right shoulder: the transcendental lust of the vraja-gopis. om trivikramaya namah (2) On the left side of the abdomen: indagdha-gopala-vilasinmaiii om vamanaya namah sambhoga-cihnankita-sarva-gatram pavitram amnaya giram agamyam On the left arm: brahma prapndye navanita-cauram om sruiharaya namah I take shelter of that topmost relisher of rasa, the su- the On left shoulder: preme absolute truth Gopala Sri Krsna, who on om hrsikesaya namah different parts of His body bears the signs of conjugal 3 union with tl. expert gopis who steals butter and who On the upper back: is incomprehensible through Vedic statements. om padmanabhaya namah (3) On the lower back: udgayalinam aravinda-locaminam vraiahgananam divam asprsad dhvanih om damodaraya namah daghnas ca nirmanthana-sabda-misrito nirasyate yena disam nmnfigalam Finally, after rinsing away the remaining gopi-candana with water, with the of yoghurt, the any remaining water should be wiped upon the sikha When mixed sound churning loud singing sweet and melodious songs on the back of the head while chanting 'om vasudevaya namah'. vraja-gopis' of which glorify the name, form, qualities and pastimes Morning prayers of lotus-eyed Sri Krsna pervades the entire atmosphere and removes inauspiciousness in all directions. 0) various other appropriate verses and jayati jana-nivaso devaki-janma-vado One can also recite prayers at this time. Afterwards, one should offer prostrated yadu-vara-parisad svaih dorhhir asyann adharmam obeisances unto Sri Sri Guru-Gaurahga and Sri Sri Radha sthira-cara-vrji-ghmih susmita-Srf-mukhena Vinoda-bihariji. vraja-pu ra- vamtannm vardhayan kamadevn in Acamana There are doubts concerning His being born from the womb of Devakl. All glories to that Yasoda-nandana, After applying tilaka, one should perform acamana. Vaisnava who resides within the hearts of all! His assembly is acamana is of two kinds: sadharana, ordinary and in&sa, spe- decorated with the presence of the exalted Yadavas, cific. Before any devotional activity one can perform ordinary and He destroys irreligion with His own might and acamana, but one must perform visesa-acamana at the time of the help of His devotees. Despite the controversy con- bathing the Deity or at the time of puja. cerning His birth, the chanting of His name removes 24 Arcana-dTpika Duties during the Brahma-niuhurta 25 1. Sadharana-acamana: place three spoonfuls of water Touch the right nostril witli the right thumb while chanting: {gandttyi) in the palm of the right hand (which is also known oth as the brahma-tlrlha) and after chanting oiii kesavaya namah, sip sankar§anSya namah a little water and throw the rest to the side. After purifying the Touch the left nostril with the right thumb while hand, repeat the above process of acamana twice while chanting chanting: orh narayana namah and orh madhavaya namah. am pradyumnaya namah l.Visesa-acamana: after purifying the hands, perform sadharana-acamana and then follow these steps; Touch the right eye with the right thumb while chanting: om anirnddhdya namah hand while chanting: With water wash the right Touch the left eye with the right thumb while chanting: om govindaya namah Oth puru$ottamaya namah Wash the left hand while chanting: Touch the right ear with the right thumb while chanting: om oisnave namah om adhoksajaya namah Wash the mouth while chanting: Touch the left ear with the right thumb while chanting: oth madhusfulanaya namah orh nrsirhhaya namah and om Iririkramaya namah Touch the navel with the right thumb while chanting: lip while chanting: Wash the upper orh acyutaya namah orh oaman&yo, namah Touch the heart with the right thumb while chanting: Wash the lower lip while chanting: om janardanaya namah om $fidharaya namah Touch the forehead with the right thumb while chanting: Wash the right hand while chanting: om upendraya namah om hrslkesaua namah Touch the right arm with the right thumb while chanting: Wash both feet with the mantra: om haraye namah Olh juidmanabhai/a namah Touch the left arm with the right thumb while chanting: ring: Wash the forehead while cha- Orh krsnm/a namah orh ddmodaraya namah Finally, recite the following mantra: Touch the mouth while chanting: om vasudevaya namah orh tad visnoh paranmm padarh sada pasyanti sGrayah divwa caksur atatam ——— —————— 26 Arcana-dipika Just as the sun's rays in the sky are extended to the Chapter Three mundane vision, in the same way wise and learned devotees always see Sri Visnu's supreme abode. In a situation where one is unable to perform visesa-acamana, ordinary acamana will serve the purpose. Sri-bhagavat-prabodhana Sandhya-upasana (Awakening the Lord) After performing acamana, one should perform the morn- ing sandhya-upasana, the chanting of mantras given by the guru. The period beginning forty-eight minutes before sun- Mu la-mantras rise until the sun is half-risen in the sky is the morning sandhya, and the period from sunset until the stars appear in the sky is the evening sandhya. Sandhya should be per- For each Deity there is a mfda-mantra, or root mantra. This formed facing east in the morning and noon, and facing mute-mantra will be used often throughout the day in the north in the evening. performance of various services to the Lord. The mula-man- tras are as follows: 4 # X Guru aim gurave namah Paramaguru oth parama-gurave namah Lord Caitanya kliih gauraya namah Lord Nityananda cm nityananda namah Gadadhara srim gadMharaya namah Salagrama-sila cm name bhagavale va^udcvayii namah ( H»vardhana-sila klltii govardhandya namah Krsna kllrii krsufnra namah Radha ifim ram radhikayai namah Radha and Krsna srhii kllrii radhd-krsnabhyam namah. Prayers to awaken the Lord—Sruti-stava Now one should enter the temple and while remaining out- side the Deity room, ring the bell and pray to the Lord to awaken by reciting either the sruti-stava {Srimad-Bhag. 10.87.14-41) or the following verses: 27 . 28 Arcana-dipika Sri-bhagavat-prabodhana 29 so 'sav adabhra-karuno bhagavan vwnidha- First touch the feet of Sri Gurudeva and awaken him prcma-siniteriti nayinuimbiintlunti ykpnmtm bv chanting: ufthaua vppa vijdyaya ca no visaSam uftisthotti&ha in sum rnaahvLa gfrqpanieyajtal purusah piirapah lyiiin nidraiii krprwuiya Sri Bhagavan, who is supreme and primeval, is unlim- O most merciful Gurudeva, please arise, please itedly merciful. I pray that He will benedict me with arise and give up your sleep. His smiling glance by opening His lotus eyes. He can uplift the entire cosmic creation and remove our grief Then touching the feet of Sri Gaurahgadeva, awaken and sorrow by the sweet words of instruction emanat- Him while chanting: ing from His lotus mouth. utt istlwttistha gauranga deva prapannarttihara prasadam kuru kesuvn jahi nidrtatt mahaprabha avahkana-danena bhfii/o mam parayacyuta Subha-drsti pradanena O Kesava, O infallible one, O remover of the distress trailokya-mangalam kuru of the surrendered souls! Kindly bestow mercy upon Gauranga Mahaprabhu, please arise, please arise me by again awarding me your transcendental glance. and give up Your sleep. Please benedict the three jaya jnya krp&maya jagatera natha worlds with Your auspicious glance. sarva jagatere kara subha drpfipat Next while touching the lotus feet of Sri Sri Radha O Bhagavan! All glories, all glories unto You, the mer- Govinda, awaken Them by chanting: ciful lord of the universe! Please cast Your, auspicious go-gopa-gokitlclnanda glance upon all the worlds. ynsodannndn vardhana Procedure to awaken the Lord uttistha radhaya sarddharh vrMdt Ssij jagat-pate After reciting these prayers, clap your hands three times Gokula, the cowherd boys and the cows! and enter the Deity room carrying the following articles: joy of O increaser of mother Yasoda's bliss! O lord of the Acamaniya water in bowl with a spoon. universe! Please arise along with Sri Radha, for it cleansing the Lord's teeth, Twigs (neem or eucalyptus) for is almost morning. {dimta-kaslhah). Offer them on metal plates. Then meditate that they have been situated on the Clean cloths for wiping the hands, mouth and feet of the altar. Lord. 4. Washing the mouth (imtkha-praksiiLvw) 1 After kindling the oil lamp or lighting the candles, sit on the asana. Offering acamana 2. Perform ordinary acamana. cloves are added to water to make 3. While ringing the bell, enter the area where the Dei- Ground nutmeg and mouth. It is placed in a bowl ties are put to rest and: acamana for rinsing the Lord's called acamamya-patra, and offered to the Lord with a spoon. Sri-bhagavat-prabodhana 31 30 Arcana-dipika Deity with the appropriate crown, flute, The spoon should be held before the mouth of the Lord, 12. Decorate each and so on and then perform mailgala 'trait. while the pttj&ri meditates that he is offering water to the ornaments Lord for rinsing His mouth. The water is then discarded into Procedure of Marigala-arati the throw-out pot. This is done three times. Before the pro- cedure begins, one should chant the mantra'. Preparation iorarati: altar: The fiujart should bring the following items on the idam acamanfyam (and the mula-mantra) incense holder. 5. Offer the guru and the Deities Bcamana to rinse their Incense in an In mouths, while reciting the following mantras three times for Camphor in a camphor lamp, (only for MwgH Uratl each Deity: the madhyahna, midday arati, offering a camphor-lamp idam Scamaruyaih aith gurave namah i< excellent.) idam acamamyath klhh gaurttya namah five-wicked ghee lamp. ninth ScamanJyath >rith kliiii raiihU-krsnahltyarii namah Paficapradipa, conchshell on a Irijuidt, three-legged stand. 6. Offer rfinitii-kaslha by placing a twig on a small tray in front A reciting the following mantras three times of the Lord while A fine cloth - for each Deity: Fragrant flowers on a small plate. esa dauhi-kasthah aim gurave namah The following items should already be on the altar: ,>(! danttt-kllsthah khm gaurSya nnmah radln'i parieapatra and a Wow- esa danla-kasthah SrTih klhh kr^iabln/ai'n namah .< Well, a peacock fan, a camara, a ing conchshell. 7. Now offer acamana again, while reciting the following mantras, three tunes for each Deity: Offering the arati: idam Hcamanlyath aim gurave namah perform acmnana. 1 Sii on the SSOM and niam Scamanfyaih klim gaurSya namah offer flowers tyuspSftjali) to niam deamatuvuhi srhh klhh radha kr^jabhuam namah 2. While ringing the bell, the feet of each Deity and chant Their respective mttla 8. Then wipe the face, hands and feet of each Deity with clean clothe man\as. should open the doors 9. Clean the altar by, removing old garlands, tulasi leaves 3. Still ringing the bell, the v&jari flowers (Nirmalyapasar.m.i) and of the Deity room. 10. Wash hands. pariuipatni jusl 4. Taking the blowing conchshell and the should blow the conchshell VL Offer one tulasi leal at the feet of each Deity, [pisnu-tatl outside the Deity room, he receptacle placed outside while chanting Then appropriate inula- mantra: three times, rinse it off over a it back insuk' t'lai tulasr-p&tram (and the mula-mantra) for that purpose, and then bring Sri-bhagavat-prabodhana 33 32 Arcana-dipika 10. The water in the conchshell should be rotated three 5. Before each article is offered the right hand should be times over the heads of the Deities. purified with three drops of water from the pancnpatra. Note: There is no fixed number for offering the remain- Each article is then purified in the same way. ing items, offered in the remaining sequence. 6. During arati the mfda-mantra for each Deity should be 11. Cloth. chanted before offering each article to that particular Deity. 12. Flowers should be offered by rotating them around the feet only. 7. The incense should be offered, (in an incense holder), four times to the lotus feet, twice to the navel, (incense 1 3. Camara, rotate in a clockwise direction. 1?r?oTnd not be rotated above the navel), and seven times 14. Peacock fan. (The camara and the peacock fan should to all the limbs of the body, (a circle being made around not be used from the beginning of the month of Karttika the body of the Deity). until the day of Siva-ratri, unless the climate is hot, in Dhupa-dana-marttra (mantra for offering incens e) which case, one can use them. v - rotated as an /jf vanaspaH rasotpanno 15. The offered or prasadl lamp should be gandhadhyo gandha utlamali offering to tulasi, Garuda, (when present), the demigods ilghrei/ah sarvn-di'vfmam and the devotees. dhupo 'yam pratigrhyatam Balya-bhoga (offering bhoga) O Bhagavan, this incense, having been obtained from balya-bhoga (the offering of bhoga the rasa, sap of the king of trees, is endowed with the The procedure for offering best of fragrances. Please accept this fragrant incense, after mafigala-aratf), madliyalvia-bhoga (midday, raja-bhoga), which for all the demigods is very sweet smelling. sltala bhoga (in the afternoon) and ratri-kalina-bhoga (before sayana or evening arati) is the same. 8. The camphor is offered only at bhoga-aratt Rotate it at Sri Sri Radha-Krsna, Sri Gaurahga and Sri Gurudeva the feet of the Deities four times, the navel two times, the should be offered bhoga on separate plates. If it is not pos- face one time and the entire body seven times. sible to offer separate plates to each Deity, then one can offer 9. The pancapradlpa is offered in the same way as the cam- bhoga to all of them on a single plate. In cases where the phor lamp, but at every full arati. Deities have separate altars, it is obligatory to offer them separate plates of bhoga. DJpa-dam-mantra (mantra for offering ghee lamp) We should offer the bhoga with a feeling that Sri svaprnkaso maha-tejah Gurudeva himself is offering the bhoga to Sri Sri Radha-Krsna sarvatnstim irapahah or Sriman Mahaprabhu. so bnHyBbhyantara- fyoti r The ptijari should bring the following items: dlpo 'yam pratigrhyatam Pfidya water in patra with a spoon, O Bhagavan, this lamp is endowed with an immense spoon. effulgence. It removes all darkness and illuminates both Acamana water in patra with a internally and externallv Please accept this lamp. 35 34 Arcana-dipika Sn-bhagaval-prabodhana onto Sprinkle a few drops of water from the conchshell leaves bowl, (as as there are prepara- 6. TtilasI in a many contami- each preparation, (this purifies the bhoga from any the tions to be offered). nation that may have entered during or before A conchshell filled with water. preparation) while chanting: A quantity of flower petals. idam tnistan na-piiniyiidikam mm kllm radha-krsnabhyam namah worshipping) Offering the bhoga (or the mUia-mantra of the Deity one is chant the mula-mantra eight Bring in the bhoga to be offered, setting it up in front of the 7. Touching the bhoga plate, kanm-gayatri ten times. altar. times, gaura-gayatri ten times and the door and wait for 1. Offer pusparijalih, a few flower petals at the lotus feet 8. Come out of the Deity room, close of each Deity while chanting: some time, (10-15 minutes). esnh puspdnjalih 9. Again enter the Deity room. srim ktith radha-krsniibhi/aiii namah chanting: 10. Offer acamana to the Deity while (or the mula-mantra of the Deity one is worshipping) idam acamaniyani 2. Offer the asanas by putting a few flower petals on trim klim rndha-krsntibliyam namah each one while chanting: worshipping) (or the midn-mantra of the Deity one is iiiam asanath 11. Offer tambfda while chanting: srim klim radha-krsnabhyam namah, tambfilam (or the mUia-mantra of the Deity one is worshipping) idam trim klim radha-krsnabhyam namah of the Deity one is worshipping) 3. Offer padya while chanting: (or the mula-mantra to Sri Gurudeva and all the sakhis etat padyam 12. Then offer this prasada srim klim radha-krsnabhyam namah, in the following sequence: (or the mi'ila- mantra of the Deity one is worshipping) namah idam maha-prasadafh—om sarva-sakhtbhyo 4. Offer acamana while chanting: idam maha-prasadam—om paurnamasyau namah idaiii acamaniyam idam maha-prasadam-^m tulasyai namah srim klim radha-krsnabhyam namah, maha-prasadam—ivh vrajavasibhyo namah (or the inula- mantra of the Deity one is worshipping) idam namah idam maha-prasadam—om sarva-vaisnavebhyo 5. Place a tulasi leaf on each preparation while chanting: namah idam maha-prasadam—om sarva-vaisnainbhyo etat nivedyam so tulasipamyn jalam namah srim kllm radha-krsnabhyam namah idam maha-prasddam—aim irlguravr (or the infila-manira of the Deity one is worshipping) 36 Arcana-dTpika Sri-bhagavat-prabodhana 37 Duties after bhoga offering and arati X Flowers should not be washed with ordinary water. Flowers should 1. Cleaning the Temple be sanctified for the arcana of Sri After the btlh/a-bhoga offering, while chanting the glories of Bhagavan by sprinkling candana or Ganges water on the Lord in a mood of servitude, clean the Deity room and them while chanting the following mantra: temple etc., either with water or with pure cowdung mixed puspe puspe mnliii-puspe with clay. Then clean the paraphernalia used in worship- supi4§pepu$pa-sambhave ping the Lord. puspa-caySvakirne ca hum phot svaha 2. Picking flowers and hilasT leaves O flowers, O great and auspicious flowers who have Guidelines: appeared from budding creepers, may you be purified. One should pay obeisances unto Sri Bhagavan, seek His X Tulasi-devi seva permission and pick flowers and hilnsi leaves and manjaris according to the proper rules. 1. After one bathes and performs tllmikn (morning sandln/a or gayntri-mantras), one should offer obeisances and bathe 4~ It is prohibited to collect tttlasi leaves without having tulasi while chanting her pranama-ntanira and suana-numtra. bathed. It is best to pick titlasJ and flowers after taking morning bath. One can also pick flowers before bath- TulasT pranama-mantra ing and collect fi//nsi leaves after bathing. When in case vrndaxjai tulasi devyai of emergency one is unable to take bath, one should priyiiyni keSavasya en put on fresh clothes, perform mantra-snana and with krsim-bhakt i-j trade devil pure consciousness pick flowers and tulasT leaves. satyamtyui namo namah One should never collect lul&SH leaves in a contaminated X [ offer pianama time and again unto Ikfflsf-devf, also state; that is, when one's body or mind is contaminated. known as Vrnda and SatyavatI, who is very dear to Sri Krsna and bestows krsna-bhaktt. ^ For the arcana of Sri Bhagavan, white and fragrant flow- who ers are the best. Tulasi snana-mantra split flowers which have «^ Dry, stale, or torn flowers, fallen om govinda vnllabham ttevlth on the earth, flowers infested with insects, flowers on bhakta-cnUanya-karniiih which hair has fallen, flowers which are in the budding s nBpa i/ij mi jngad-dim i rffh stage, unfragrant flowers, flowers having a pungent krsria-hlmkt i-pradayi n ¥m smell, unsanctified flowers, flowers already smelt or of- O goddess, I am bathing you who are very dear to fered and flowers grown in impure places like Govinda, who gives life to the devotees, who are the cemeteries are unfit for the worship of Sri Bhagavan. mother of the entire world and who bestows krtija-bhtikti. In the absence of flowers, one can offer flowers in medi- X 2. While chanting the cayann-rumitra, one should pick hdast tation and offer tulasi leaves or water. leaves or manfarts very carefully to avoid giving any pain to Tulasi- devi. 38 Arcana-dlpika Tulasi cayana-mantra Chapter Four oiit tulasy amrta-janmasi sada tooth keSava-priya kesavarthe dnotni tvath va radii bhava Sobhane Purvahna-krtya O Tulasi, you manifested from nectar and you are very (Forenoon duties) dear to Sri Kesava. Now I am collecting your leaves for the service of Kesava. O bestower of benedictions, be pleased with me. 3. After picking leaves, recite the prayers begging for for- giveness. Preparation for Puja Aparadha-ksama-prarthana-mantra After washing the fw/flSlleaves, place them in the pStra. Row- cayanodbhava duhkham ca ers should not be washed with ordinary water. Purify them hnii tava vartate yad by chanting the previously mentioned pufjta-fuddki-tnantnt. tat ksamasva jagan-twtaft pu§pe pu§pe malui-puspe vrnda-devi namo 'sttt te supuspe puspa-sambhave of the universe, please forgive if I have O mother me >u*pa«Ufiivakinie ca I caused you any pain by picking your leaves. O Vrnda- hit rii phat sdSha devi, I offer my humble obeisances unto you. O flowers, O great and auspicious flowers who have appeared from budding creepers, may you be purified. In the absence of Ganges water, purify ordinary water by chanting the previously mentioned tTrtMvahana-mantra or maitra to invoke the firtlm*. gauge ca yamune caiva godavari sarasvati narmade sindho kaveri jale 'smin sannidhim kuru O Gaiiga, O Yamuna, O Godavari, O Sarasvafi, O Narmada, O Sindhu, O Kaveri, please become present in this water. There is no need to recite this mantra if one has Ganges water. 39 40 Arcana-dipika I'urvahna-krtya 41 Pujopacara (Worshipping articles) At other times it is discarded into the throw-out pot. According to time and place, sixteen, twelve, ten or five ar- Offering Argh ya ticles can be employed in the worship of Sri Bhagavan. respectable Arghya is a drink meant for offering to highly Sodasopacara persons upon greeting them. The ingredients of argln/a are water, milk, tips of pointed The sixteen items for offering are asana (seat), svagata (wel- grass, yoghurt, unboiled paddy rice (arava), rice, sesame coming), padya (ingredients for foot-bathing), arghya seeds, white mustard seeds, barley etc A brief version can (ingredients for offering), Scamanlya (ingredients for wash- be made using only gandha, flowers and water. For worship ing the mouth), madhuparka (foodstuff), snam (ingredients of sri-visnu-tattva, combine tulasi leaves with the above for bathing), vastra (clothes), uptnnta (sacred thread), bhilymu arghya-patra) mentioned items. It is placed in a bowl (the (ornaments), gandha (a special scent), puspa (flowers), dhupa placing it to His and is offered to the Lord with a spoon by (incense), ifhlpa (lamp), naivedya (foodstuffs), nv&ya (garland) should mouth and then pouring it into the arcana-pat ra. A bell and vandana (prayers). be rung while this is done. Dvadasopacara Offering Madhuparka The twelve items for offering are Ssana, padya, arghya, acamaniya, madhuparka, snana, vastra, gandha, flowers, incense, highly re- Madhuparka is a foodstuff meant for offering to lamp and naivedya. spectable persons upon greeting them. Dasopacara Madhuparka contains ghee, honey and sugar. According of yoghurt to the opinion of some people, the combination The ten items for offering arediww, padya, argkya, acamaulya, and milk along with the above three items is also known as madhuparka, gandha, flowers, incense, lamp and naivedya. called a madhuparka. It should be placed in a bowl the Pancopacara madhuparka-patra. It is offered by holding a spoon up to recep- Lord's mouth, and then pouring it into the bathing The five items for offering are gandha, flowers, incense, lamp tacle called the snana-patra. and naivedya. Offering acamaniya Offering Padya It consists of Padya is water for washing the Lord's lotus feet. Ingredients Acamana is water for rinsing the Lord's mouth. used in padya are durva or dry grass, rice and tulasi leaves, water with ground nutmeg, ground cloves and kakola. It is offered to the or one can use water in which some fragrant flowers have placed in a bowl called acamaniya-patra, and held before the been soaked, or to which rosewater has been added. It is Lord with a spoon. The spoon should be that he is of- placed in a bowl (called pddya-pdtra), and is offered to the mouth of the Lord, while the puj&ri meditates water is Lord with a spoon by pouring it over His lotus feet (either fering water to the Lord for rinsing His mouth. The done three physically, during thepiifa or at other times, by meditation). then discarded into the throw-out pot. This is During puja the water is poured into the bathing receptacle. times. 42 A ii. i n.i-ilipik.i Purvahna-krtya 43 Scent (gandha) (5) For honey chant: ait madhu bata rtayate madhu ksaranti sindhavah madhvtrnah santvosadhth tnadhu-naktam utosaso The three items candana (sandalwood), karpfira (camphor) madhumat parthivam rajah madhu rfyaur astu nah pita and aguru (musk) mixed in a particular ratio comprise madhumm no oanaspatih madkuman astu suryah mfidhvit gandha. gavo bhavantu nah Pancamrta oth madhu oth madhu om madhu Piiilcamrfn contains yoghurt, milk, ghee, honey and sugar. Sarikha-mahatmya One can use a certain type of rice named laja in the absence (The glories of the conchshell) oi ghee, guda in the absence of honey, milk in the absence of In a conchshell which is turned to the south, place cows milk, yoghurt, and if for some reason all these items are not avail- paddy rice (atapa), rice and flowers. In the absence of these able, just meditate on them and offer flowers and tulasi items, regular water can be used for bathing the Deity of Sri leaves. When even flowers and tulasi leaves are not avail- Narayana. Blowing the conchshell during the bathing is very able, simply by using water can one compensate for the pleasing to Sri Narayana. Bathing is best performed while absence of everything. On each patra, chant the mfthi-nitiiitra reciting the purusa-stikta-mantra. Alternatively, chanting the eight times and protect it by the hand gesture known as the mantra 'idaih snanhjodakam oiii name narayanSya namaW while cakra-mudra. Before bathing the Deities with pancamrta, pu- bathing the Deity can serve the purpose. The water contained rify the articles by chanting the pancfim?ta-sodhana-mantras, in the conchshell is as good as Ganges water. Pancamrta-sodhana-mantra (mantras to sanctify pancamrta) The initial activities forpuja For bathing the Deity or An-sala^rama-iila with pancamrta on On the order of Sri Gurudeva, chant the jaya-dhvani of Sri offer pros- Sri JanmasthamT, Sri Phalgimi-purnima and other special Sri Guru-Gaurariga Sri Sri Radha Vinoda-biharifi, enter into the Deity room occasions, each ingredient of paUcdrnfta should be sanctified trated obeisances unto Them and as follows: by the following panamtfarsxtihana mantras: for Their worship. Then sanctify the asana Sanctifying the asana (asana-suddhi) <»»'/ ( 1) For milk chant: pawih prthivyam paya Qusadhi$u payo spread out the asana, purify the hands and perform or- divyantankse payodha payasvatTpradisah santu mahyam First dinary iicamana. Worship the asana by chanting 'om (2) For yoghurt chant: oiii iladlii knwno akarisain jisnor aiwsy vaiinah surabkino mukhakaral prSna ayumsita risat tutmtih, asanopaveiane viniyoga' . Then chant 'om ddhara-saktaye (3) For ghee chant: oth ghfiath ghrtapavanah pibata vasath otii anantaya namah, oiii kQrmaya iiariial/. Afterwards, touch vase pavanah prmtdntariksasya havir asi sra»3ftfl diiah pradisa theHSff/ifl and chant: adi§o oidiSa uddiso digbhyah svdhS (4) For sugar chan t: oni apan'i rasarh udwyasarh sQtye santarh prthivi tvai/ii dhrta loka satnahitaih apam rasasya yo rasas tarn vo grhnHmy dfvi tvarh vi$nunfi dhrta tittctmupayama grkffoslndriiya justath grhnStny esa te yonif tvath ca dharaya mam nttyam indrSya te jnstatomam pavitrnm ca Osanath kiiru . O Prthivl-devi (Mother Earth), you support all the 3. Then with the mantra: am hrdai/ai/a namah, one should place world's people, and Sri Visnu sustains you. O goddess, a flower petal dipped in candana in the pancapatra. (The please always support me and sanctity this Bsana. candana, flowers and tninsi leaves should be kept nearby in their own respective patras.) Then sprinkle some water on the asana and offer the asana 4. one should pour water into the paficapatra, saying: fragrant flowers. Now oiii simse svaha. Establishing the patras and upacaras 5. After this, with the flower petal dipped in candana one worship of the paficapatra by offering General Description: should perform the the flower petal in arali fashion to the pancapatra, chanting: While sitting on the asana in the posture of svastika-asana om arka-mandalai/a dvadasa-kalatmane namah. Then one should (half-lotus sitting position) or padma-asaita (cross-legged sit- stick the flower petal onto the side of the pancapatra. ting position), one should establish the pancapatra and other 6. worship the water in the paficapatra, by offering a paraphernalia for aranm in their respective places on the floor Then flower petal dipped in candana. At this time one should chant: in front of oneself. Establish the suana-pdtra facing the Deity urn soma-mandalaya sodasakalatmane namah. Then one and in front of oneself. Keep the aca man-pa tra before the om should stick the flower to the rim of the pancapatra. Deity. Before and slightly to the left of oneself, place a 7. Afterwards, invoke all of the tirthas or holy places to that conchshell on a three-legged stand (tripadi), a bell on a small water by chanting the tirtlmvahana-mantra: plate, pfuiw-patra, arghya-patra, acamamw-pBtra, madhuparka pfitra, incense in a stand, a conchshell for blowing and a small gauge ca yamune caiva pot of water. In front of and to the right of oneself, in a line godavari sarasvati to the right of the conchshell place in sequence the paficapatra, narniade sindho kaveri the lamp on a stand, candana (sandalwood paste), flowers, jale 'smm sannidhim kuru fttlflsrleaves and a pBira for washing one's hands and other Gahga, () Yamuna, O Godavari, O SarasvatI, O articles at an accessible distance. (See diagram on next page.) Narmada, O Sindhu, O Kaveri, please become present in this water. Establishing water in the paficapatra Then one should chant the krsiia-mfdn-nmntra, (klltii kr?ri8ya 1 First of all one should establish the pancapatra (E) in front namah) over the pancapatra twelve times. of and slightly to the right of oneself. This is done in the following way: Pouring a few drops of water, (taken from a (While doing this the sacred thread should be wrapped the waterpot) on the floor, one should use the water to draw around the thumb, and the left hand should be covering mantras two intersecting triangles X^ on the place where the panca- fingers of the right hand so that the chanting of the should be careful not to patra (E) will sit. Then, chanting the mantra: ohi astraya phaf, on the fingers cannot be seen. One one's fingernail.) one should pour some water from the waterpot, ( L) in to one's touch the water with hand and sprinkle il on the paficapatra (E), which has a spoon (M), in 8. Next one should establish the bathing conchshell but no water. front of and to the left of oneself. This is done as follows: 2. After washing the paficapatra in this way, one should Pouring a few drops of water from the waterpot on to the chanfc'om aithara-Saktaye namah, and place the paficapatra on triangular floor, one should use the water to draw the same the two intersecting triangles x£x. The Patras and Upacaras (A) Deity's asana (B) puspa-palra (C) htlasl-patra (D) candana-patm —sandlewood paste container (E) paricapatra—with spoon, but no water is inside yet (F) visarjanya-patra—throw-out pot (G) arcana-pat ra—throw-out pot (H) panca-pradipa—five-wicked ghee lamp (I) incense holder—with three sticks of incense (J) blowing conchshell (K) bell (L) waterpot—full of Ganga water (M) bathing conchshell (N) pSdya-patra (O) arghya-pQtra (P) acamamya-patra (Q) nmdhuparka-pah-a (R) tray for other articles,cIoths, Deity clothes etc. (X) snana-patra, bathing receptacle Proksanl-palra- a small pot which is used for sprinkling wa- ter which has already been offered to the Deities and Sri Gurudeva. Dabara- is a discharging vessel. 48 Arcana-diplk..] I'urvahn.i-krt\ i 49 design j£X, on the place where the tripadl, (three-legged) conchshell stand will sit. 9. Chanting: oth astriya phat, one should pour some water from the into waterpot his hand and sprinkle it »>n Ihe conchshell stand to wash H. 10. After this i me should chant otn atiliartt i he in conchshell the same way and place it on the stand. 12. While chanting orh hrdaySya namah, place gandha, fa mix- taxeoimndam, karpura and aguru), flowers and ftt/osileaves into the conchshell. 18. Discharge a little water in the pmk^ini-patra and sprinkle 13. Chanting Oth Urase SV&hi, one should iill the conchshell Ihe water from the conchshell onto the Items Of worship and with water from the waterpot •ne's body three times. 14. Next, taking a tutasi leaf and a flower petal dipped in 19. Discharge the remaining water in the dabam. candatta, one should worship the conchshell stand by otter- 20. Keeping the conchshell to the front, again fill it with ing in drati fashion the flower petal and tuhsi leaf to the water while chanting am &ra$e >vaha. conchshell stand with the mantra: mil mam valmi-marnlalaya 21. Now that the bathing conchshell has been established daSa-kalStmane namah. Then one should stick the flower petal one should chant the following pravers: With candana and tulasTletd to the conchshell stand. Prayers to the 15. conchshell (sankha-stuti) Next one should take another flower petal dipped in I a and ttdas'i leaf and perform the WOlship ol the tiuiih intra sftgarotpanno conchshell by offering them to the conchshell and uttei I'isnuna vulhrtah kare the mantra: om urn arka-mamlalai/a dvariasa-ktdatniane namah. manitah sarva-devaii Then one should stick the the flower petal and tulast leaf to I'.nii ajanyn namo >•''< the conchshell. cajanya, please accept my pranama. In ancient 16. After this one should take another flov er petal dipped times, you were born from the 0) ean and seized bv the in candana and a tulasi leal -^nd perform me worship ol the lotus hand of Lord Visnu. Thus you are honoured by water in the conchshell by Offering Ihem to the water while all the demuNvis chantinftthf manlnr.mh mil -vmiti -maijdalihia yodn^i kalatmaiw namah. tavu nSdena intuitu One should stick the flowei petal and tufas! leaf to vitrasyanti surRsuriih the area of the conchshell closest to the water. aitka-yuta diplabha 17. By chanting the lirthavahaiia-muntra, (refer to # 7) while pauaijain/a uamo '^ln h' using the anku^a-minfra (see diagram on the fop of the next page), invoke all the tfrlhOS to the water contained m the O Pancapr\.i. upon hearing your roaring sound, tin 1 conchshell. Then touch and coyer the water in die conchshell mountains, clouds, demigods and demons tremble in and chant the- kr-)ui mida-maiitm twelve times. fear. Your splendou ils that ol thousands of bril- liant moons I offef pranama unto you. 50 Arcana -dTpika Purvahna-krtya 51 garblta deinlrimlrhimii Dhupa-dana-mantra (Offering incense) Film/ante sahasra-dhR vanaspati rasotpanno tava iindena p&lfite gandhndliyo gandha uttamah pnncajanya name '$tu te ctgh reyah sa rva-dei m nam O Pancajanya, I offer pranama unto you. Your roaring dhupo 'yum pmtigfhyatam sound shatters into thousands of pieces the wombs of Q Bhagavan, this incense, having been obtained from the demons' wives in the lower planetary systems. the rasa, sap of the king of trees, is endowed with the in 22. One should place a small blowing conch (J) front of best of fragrances. Please accept this fragrant incense, oneself, just to the right of the bathing conchshell (M). This which for all the demigods is very sweet smelling. conchshell can be blown three rimes before one bathes the Lord. DIpa-dana-mantra 23. In front of the blowing conch, a little further away from (Offering ghee lamp) oneself, one should establish the bell (K). Pouring a few svapraknso iihtlnl-ti'jah drops of water on the floor, one should use the water to draw sarvatastimir&pahah the triangular the place where the bell will sit. design JJ&OH sa bdhySbhyantara-jyot it 24. Then, chanting: om astmya pfwt, one should take some dfpo 'yam pratigfhyatam water from the waterpot in his hand and sprinkle it on the O Bhagavan, this lamp is endowed with an immense bell, which should be sitting on a small round metal plate. effulgence. It removes all darkness and illuminates both 25. Then saying oi'n adhara-saktaye. namah, one should place internally and externally. Please accept this lamp. the bell on the triangular designing 26. Then , chanting om jaya-dhvani-mantra-matre svtlfui, one After reciting the above mantra, offer puspmljidi or flowers should offer, in arat't fashion, a flower petal dipped in amdana to the lamp while chanting om tuuitah dhipesvaraya. to the bell. All remaining articles used in the worship should be es- 27. Then on should adhere the flower petal to the bell and tablished as previous items. the bell should be rung. Bhiita-suddhi (Purification of oneself) 28. Now that the bell has been established one should chant the following prayer, meditating that the bell is a servant of Before pfija one should perform bhutn-snddhi, thinking: "By the Lord: constitution I am an eternal servant of Sri Krsna, but by some misfortune I became averse to Him since time immemorial. Ghanta-suddhi-mantra (Glories of the bell) Thus identifying myself with this material body in this illu- snrva-vSdya-ma yi ghan te sory existence and being trapped in this repeated cycle of deva-devasya va llabh e birth and death, I was burning in the blazing fire of three- tram vinn ntiiva saivesdiii fold miseries. However, by great fortune that is, by the mercy sublimit bhavati sobhane of Sri Guru, I have come to understand my identity as a minute, atomic spiritual particle, an eternal servant of Sri O beautiful bell, you embody the sweet sound of all Krsna, completely aloof from the gross and subtle bodies. music and you are dear to the Clod of gods, Sri Krsna. Now, by the order of Sri ( iurudeva, under his shelter I have Without you there i^- m> suspiciousness for anyone. 52 Arcana-dlpika obtained the fortune "i serving SrT^nGuni-GaurSfiga and Chapter F v Sri Sri Radha V'inoda-bihariji." With such Ice-lings in the heart, recite the following mantra and meditate within: luVuvii vipro na ca mra-pahr tifipi miSyo na SQdn Sri Guru-puja imhcini vanfi m "i gftm-ftttir no vanastho yatir vB kintu prodyem nikhila-prn'omanandfl-purnilmrtfibdh pi-bhiirtuh pada-kamalai/ord6sa-dasanudSsah I am not a brahrnana, ksatnva, vaisva or sudra, nor a brahmacari, grhastha, vanaprasilia or sannyasr Her We should meditate on Sri Gurudeva in the following way: transcendental to this gross ami subtle body, I am the of feet servant of the servant of the servant the lotus of a i ( Jaurasundara is sitting on a jewel-studded altar at the master of the gopis, Sri Krsna, who is the ultimate the Yogapilh.i in Mayapura. which is part ol the tran- shellei <>l even i ill of transcendental Nissand an scendental realm of Sri Navadvipa dhama. Sri ocean of unlimited nectar. Nityananda Prabhu is standing at His right side, Sri Gadadhara at His left, Sri Advaita Prabhu is standing Atmadhyana-mantra betore Him with folded hands and Srlnivasa 1'andita is standing behind Him holding an umbrella. Just be- divyatti 4ff"hari*mandir?idhya low the jewelled altar of Sri Gaurasundara, there is tilakam ktnitlmm sumdlanvitam another altar on which sri Gurudeva is sitting. vak§ah iff-fmrinSma-varmhsubhagadt fri-kluntda-liptaito pUnah Keeping this conception within the heart, one should wor- putarh sAkftnath mvSmbarath ship Sri Gurudeva according to one's capacity with sixteen, vimalatiMi nitynm vahantfth tanum twelve, ten or five ingredients. dhyayet iff-guru-pSda-pedma- nika tsukatn cSimarmh Obeisances unto Sri Guru-varga I meditate on myself as being surrendered at the lotus Offer pranama unto the guru fuwantjuna situated on the altar feet ol $) 1 1 .uru possessing great determination to serve to the left side of the Deity. Recite in the following order: him. 1 meditate on myself being adorned with beauti- ful tiiaka representing sri han-nitvitiirti on my forehead. I am wearing a beautiful ne< klace of tulasi beads aim gurttae namak, around my neck. My chest is marked with the holy aim parama-gurave tumult. name and smeared with sandalwood pulp. I am anii paramesti gurave mvnah, dressed in fine and pure cloth ami within I am con- stantly absorbed in ever- fresh spiritual sentiments. anii 4rlguru~parampar&yai namah, otH mrva gurflttamdya irt-kftna ariianyBya tumuli etc. *fe •j& 53 ) Arcana-dTpika SnGuru-puja 55 Mantra to meditate on Sri Gurudeva: 4. Offer argln/a into the snana-patra. pratah Sriman navadvlpe dvi-netram dvi-bhujam gurun idai'ri arghyatii aim gurave namah varftbhaya-pradam §antam smaret tan nama-purvakam (Offering obeisances unto you, I offer you this argln/a) In the early morning, chant Sri Gurudeva's name while 5. Discharge water into the throw-out pot. remembering, him as being situated in Sri Navadvlpa or Sri Vrndavana-dhama, and possessing two eyes and idam dcamairn/aiii aim gurave namah two arms. He is the bestower of fearlessness and the (With this water for washing your mouth, I offer my embodiment of peacefulness. obeisances unto you.) After reciting this mantra, utter the name of one's Sri 6. Offer madhuparka into the snana-patra. Gumdeva and recite 'jaifa-dhvani' three times; for example, ' nitya-llla-pravista om vimupnda astottara-sata Sri Sriinml Bhakti esa madhuparkah aim gurave namah Prajndna Kezava Gosvami Maharaja kl jaya!' (Offering my obiesances unto you, I offer you this madhupvka First worship Sri Gurudeva mentally, and after that pray 7. throw-out pot. to him for his mercy. Then worship him with external items Discharge water into the while reciting the gum-mantra received at the time of diksa. idam acamaithrarii aim gurave namah After, invoke Sri Gurudeva with the feelings, "I am bathing (Offering my obeisances unto you, I offer you this wa- him in the snana-patra." ter for washing your mouth) Then offer items of worship in the following order: 8. Afterwards, meditate on applying oil to the beautiful 1. Offer flowers dipped in candana into the sndna-patra limbs of Sri Gurudeva, for the purpose of making an dsana. idam tailnm aim gurave namah idam asanahi aim gurave namah (Offering my obeisances unto you, I offer you this fra- (I offer obeisances to Sri Gurudeva calling him to his grant oil.) sitting place.) 9. While ringing the bell and reciting prayers, bathe Sri 2. With folded hands, invite him on the asana situated in Gurudeva in the snana-patra with fragrant water poured the snana-patra. from the conch shell, prabhu! krpai/a siwgatarh kuru, aim gurave namah idam snUniyam aim gurave namah (O Prabhu, in humbleness I welcome you and offer my (With this water, I give you a bath.) obeisances unto you.) 10. Offer two flowers in the throw-out pot for the pur- 3. Pour water at his lotus feet in the snana-patra with ktisa pose of offering two garments. or pointed grass. idam wttaftya-vastmm aim gurave namah etat pari yam aim gimnv namah (I offer you an upper and lower garment.) (Offering obeisances to you, I wash your feet with tins water.) 56 Axcana-dipika Sri Guru-puja 57 11. Discharge acamana water into the throw-out pot. 20. Offer a ghee lamp to him. idam acamanlyath aim gitrave namah esa dlpa aim gurave namah to Sri Guru is 12. After this, meditate that Sri Gurudeva is sitting at his (Note: At this point, the offering of bhoga that Sri place on the altar. Touch his feet and chant the sri-gurn- made in the following manner; one should think Guru is offering this naivedyam to Sri Gaurahga and/ or niantra eight times. This is called prasadlmnar giving his mercy. Sri Radha Krsna. After the bhoga is duly offered, the rem- 13. Offer the upavtta, sacred thread unto Sri Gurudeva. In nants will be honoured by Sri Guru.) the absence of that, offer a flower. 21. Offer flowers dipped in candana into the snana-patra idam upavftam aim gurave namah for the purpose of making an asana. 14. Draw urdhva-pundra or the tilaka mark on the body of idam asanam aim gurave namah Sri Gurudeva. 22. Pour water at his lotus feet in the >nana-patra with idam tilakam aiiii gurave namah kusa or pointed grass. 15. For the purpose of abharana (decorating with orna- etat pSdyath aim gurave namah ments), offer a flower unto Sri Gurudeva. 23. Discharge water into the throw-out pot. idam ablinranaiii aim gurave namah idam acamannjam aim gitrave namah (By giving you these ornaments, I decorate and offer obeisances unto you.) 24. Place tidasT leaves on each preparation and sprinkle the naivedya-patra with water from the conchshell. 16. Offer scent at the lotus feet of Sri Gurudeva. idam nawedi/am aim gurave namah esa gandimh aim gurave namah 25. Place tulasi leaves and sprinkle water from the (Giving you this scent I offer obeisnces unto you.) conchshell into the paniya or drinking patra. 17. Offer flowers dipped in candana at his lotus feet. idam paniyam aiiir gitrave namah idam sugrmdharh puspam aim gurave namah 26. Discharge water into the throw-out pot. (Giving you these fragrant flowers I offer obeisances idam acamaniyam aim gurave namah unto you.) After this, meditate that Sri Gurudeva is very happily 18. Offer tulasl into his right hand. situated on his altar. etat tulast patraiii aiiii gurave namah 27. Offer him tmnbfda, or in the absence of tambfda, offer 1 9. Offer incense to him. flowers meditating on them as iaiubfila. t'Stf dliupa anh gurave namah idaiit Imnbidai'u anh gurave uniuah 58 Arcana-dipika Chapter S 28. Offer him a flower garland. idarii malyam aim gurave namah Vaisnava-pranama Sri-salagrama-murti arcana vancha-kalpa-tarubhyai ca krpa-simihubhya eva ca patitanmh pavanebhyo vaisnavebhyo narno namah Those who worship a srT-salagrama-sila or any other sila-murti should first srJ-guru-puja. Then while reciting the I offer pranama to the Vaisnavas who just like desire perform sri-purusa-sftkta-mantra, ringing the bell and blowing the trees can fulfil the desires of everyone and who are full of compassion for conditioned souls. conchshell, they should bathe the Deity with pancmnrta (this process is explained in Chapter Three). Deities who are dif- Maha-mantra ficult to bathe with water or other liquids should be bathed mentally. While bathing the Deity, one should never touch hare krsna hare krsna krsna krsna hare hare the Deity with the left hand. hare rama hare rama rama rama hare hare Purusa-stikta-mantra (1) While chanting this mantra, offer an asana to the Lord. om sahasra-sirsa pumsah sahasrak§ah sahasra-pat sa bhUrnim visvato vrtvil 'ty-atisthad dasahgulam Hiranyagarbha or Garbhodakasay! Visnu who is the Supersoul of this universe, is the second purusa-avatara and is endowed with unlimited heads, eyes and feet. He pervades the entire universe and is also simulta- neously situated in a superior position to the Dasahgula-Purusa or Supersoul within the heart of the living entity. (2) With this mantra one should invoke the Deity into the snana-pa tra. om purusa evedani sarvafh yad bhiitam yac ca bhavyam utamftatvasyeiano yad annenatirohati The existence of this entire universe in the past, present and future is none other than the purusa or His plenary portions. The purusa Himself is the Lord of immortality; that rs, I le is beyond this temporary material creation which is maintained by grains, and 59 60 Arcana-dipika Sri-salagrama-murti arcana 61 after the destruction of this material creation, He re- om tasmat yajniit sanw-hutah sambhrtam prsad-ajyam mains existing. patiisus ISrhS cakre vayavyan aranyd grami/as ca ye (3) While chanting this mantra, offer padya to the Lord in the The purusa is the embodiment of the oblations for sac- snana-patra. rifice. From this purusa, the embodiment of sacrifice, all eatables have come into existence. Both animals and oih etavan nsya mahima 'to jyayams ca purusah birds dwelling either in the forest, villages or in the air pado 'sya visva bhutani tripod asyamrtam divi were produced by Him. The temporary material creation is one-quarter of the (7) While chanting this mantra, bathe the Lord. total majesty of the Supreme Purusa. The remaining three-quarters of His majesty exists as an eternal tran- 07ft tasmat yajniit sarva-huta rcah sSmSni jajfiire scendental abode beyond this illusory creation. Still, clmnddmsi jajnire tasmat yajus tasmiid ajayata the Purusa Himself is greater than the sum total of all From this purusa, who is the embodiment of sacrifice His majesties. and who is worshipable to everyone, the Rg, Sama, Yapir (4) While chanting this mantra, otierargliya to the Lord. and Atharva Vedas have come into existence. om tripBd iirdhva udait purusah pado 'syehabhavat punah (8) While chanting this mantra, offer clothes to the Lord. tato visvan vyakramat sdsana 'nasane abhi om tasmad asva ajayanta ye ke cobhayadatah The Supreme Purusa is eternally present in His tran- gavo ha jajnire tasmat tasmat jata aja vayah scendental abode which is the realm comprising From the purusa who embodies sacrifice, horses and three-quarters of His majesty. In this mundane sphere, living entities possessing two rows of teeth, all types the one-quarter portion of His majesty repeatedly mani- of cows, goats and birds have come into being. fests. Thus He has displayed His excellence by pervading both the eternal immortal world as well as (9) While chanting this mantra, offer the sacred thread to the the temporary mortal world. Lord. (5) While chanting this mantra, offer acamana to the Lord- ofp tarn yajnarh barhisi prauksmi purusarh jatnm agratah term deim ayajanta sadhya rsayas ca ye om tasmat virad njayata virajo adhi-purusah sa jato alyaricytita pascad bhBmim alho purah In the beginning of creation, the purusa appeared and became the means of accomplishing the first sacrifice. From the Supreme Purusa, the universe (which is like Thus the sages and demigods were able to perform His material body) came into being. The Supreme yajnn by offering the purusa in the form of the sacrifi- Purusa, who is endowed with thousands of heads, is cial ingredients into the sacrificial fire. the presiding Deity of this gigantic form in the shape of the universe. This virat-rupa is always superior to (10) While chanting this mantra, offer ornaments to the Lord. the brahnianda. om yal purusah vyadadhuh katidha vyahdpayan mukluvii knii asya kau balm kfi urn pada ucyete (6) While chanting this mantra, offer madhuparka to the Lord. When within their minds the demigods and sages con- ceived ofthe purusa in the gigantic form of the universe, 62 Arcana-dlpika Sri-salagrama-murti arcana 63 in how many ways did they imagine His each and ev- this yajna, the ghee was the spring season, wood was ery limb? How is one to perceive this gigantic form? the summer season and the other ingredients were the What is stated about His face, hands, thighs and feet? autumn season. (11) While chanting this mantra, offer scent to the Lord. (15) While chanting this mantra, offer naivedyam to the Lord. om brahmano 'syah mukham dsld bah ft rajanyah krtah om saptasyasan paridhaym trili sapta samitihah krlah itruh tad asya yad vaisyah padbhynm sudro 'jdyata deva yad yajiiam tanvaml abadhnan purusani vaSum The great sages conceived the bralvnanas to be the face In the yajna performed by the demigods, the Supreme of the purusn, the ksatriyas to be His two arms and the Purusa was (imagined lobe the sacrificial animal and) vaisyas to be His two thighs. The sudras were born from bound just as a domesticated animal is bound with a His feet. rope. The seven circumferences of the sacrifice were the seven Vedic meters headed by gilyatrj and the fuel (12) While chanting this mantra, offer flowers to the Lord. sticks were twenty-one (twelve months, five seasons, om camlnvna tttanoso jtitas caksoh ^ftryo ajiu/ata tltree worlds and the sun). mukhdt indras cagnis ca pranad vayur ajdyata (16) While chanting this mantra, offer prandma unto the Lord. From the mind of the purusa, Candra the moon-god om yajncna yajiiam ayajunta (tevBs tSni dlmrmani prathainany than came into existence, from His eyes Surya the sun-god, te ha nakam mahuudnah sacanta yatra purve sddhyd santi devdh from His face Indra the king of the demigods and Agni the fire-god, and from His breath Vayu the wind-god Through the performance of yajna, the demigods wor- took birth. shipped the Yajna Purusa. This performance of sacrifice is the sole primary occupation of everyone. By the (13) While chanting this mantra, offer incense to the Lord. mercy of Garbhodakasayl Visnu, these demigods at- tained the aril nabhyd asid antariksath sirsno dyauh samavartata same destination of the heavenly planets padbhyarh bhumir disah srotrdt tatha lokan akalpayan where the sages of previous ages reached and are pres- ently serving. From His navel, antartksa or the space between earth and heaven came into existence. From His head, the Sri Gaurariga-puja heavens, from His feet, the earth and from His ears, Beg Sri Gurudeva for the mercy to perform the arcana the ten directions were produced. Thus the sages con- of Sri Gaurahga in His panca-tattva form. ceived the fourteen planetary systems in the body of the virat-purusa. First meditate on Sri Navadvlpa-dhama: (14) While chanting this mantra, offer the ghee lamp to the svardhunyas cdru-tire sphuritam ati-brhat-kuniia-prslhdbha-gatram Lord. ramyaramavrtam san-mani-kartaka-mahSsadma-sanghaih parftam nityam pratyalayodyat-pranaya-bharaAasat-krsna-sankirtanddhyarii om yat purusega havisa deva yajiiam atamrata srT-vpidaiavy-abhinnaiii tri-fagad-mntpamaih sri-navadvipam xde vasanto asydsid djyam gft$ma idhnta sarad havih The yajna was accomplished by the demigods through All glories to Sri NavadvTpa-dhama, which is situated the Yajna Purusa, who was the oblation for sacrifice. In on the beautiful Hanks of Sri Bhaglratlii, which is spread 64 Arcana-dipika Sn-salagrama-murti arcana 65 wide in the shape of a tortoise shell and which is adorned with jewelled palaces of gold and numerous 1. Offer flowers in the siidnn-patrti for the purposeof an Osarut, resting places. That place where the devotees are sub- idam asanam klim gnurSya svaha merged in the inner moods (bhava) of sri-krsna sankirf ana-rasa, being non-different from Sri 2. With folded hands, invite Sriman Mahaprabhu onto the Vrndavana-dhama, is supremely matchless within all asana situated in the snana-patra. the three worlds. prnbho! krpaya svagalam kuru, kiwi gauraya svaha Then meditate on the lotus feet of Sriman Mahaprabhu as 3. Using kusii grass, offer water at His lotus feet in the snana-parra. He sits on a jewelled altar at Yogapltha Mayapura within the boundary of Sri Navadvipa-dhama. etat padyam klhh gauraya svaha Sri Gaura-dhyana-mantra 4. Offer arghya into thesnaim-patra. ^rlmati'Vithiktikadanui-hihhllin-crkuraih susmera-cnudrauanam idam arghyarh klTm gauraya svaha Srhkhandaguru-caru-citra-vasanarH srag-divya-bkH$aficitam 5. Discharge water into the throw-out pot. n ft yavesa-rasau umt n la - madhurai'n kandarpa-vesojjvalam klTm svaha caitanyam kanaka-dytitiiit nija-janaih samsevyamdnam bhaje idam acamantyam gauraya 6. Offer madhuparka into the snana-patra. I worship Sri Caitanyadeva, whose hair is intertwined with beautiful garlands of pearls, whose face (sYr- esa madliuparkah klim gauraya svaha muklia) is splendorous like a radiant moon, whose limbs are smeared with candana and aguru and who, 7. Discharge water into the throw-out pot. with wonderful clothes, garlands and tran- adorned idam acamantyam klim gauraya svaha scendental, glittering ornaments, dances while absorbed in the ecstasies of sweet mellows. His body 8. Afterwards, meditate on applying oil to the limbs of of golden complexion, being adorned with the orna- Sriman Mahaprabhu, ments of bhava, makes Him appear like an enchanting idam tailam kllrii gauraya svaha Cupid amidst the presence of His intimate associates. 9. Bathe Him with fragrant water from the conchshell while Jaya-dana ringing the bell and reciting prayers.(After bathing Him, dry jaya srl-krstm-cailanyu prabhu nityiviauda His body with a soft cloth). irl-advaita gadadhara srivasadi-gaura-bhakta-vrnda Idjaya idam snanfyam klhh gauraya svaha First perform manasa-pujii or mental worship of Sri Gaurahga. 10. Offer two flowers into the throw-out pot, meditating that (Mdnasa-jnija means invoking Him, offering Him an asana they serve the purpose of clothes. and bathing His feet within the mind). Then with parapher- nalia perform the external worship of Sri Gaurahga in the idam sottarlya-vastram klhh gauraya svaha form of the Deity or sri-salagrama-sila while chanting the sri- 11. Discharge water into the throw-out pot. gaura-iiuiutra received from Gurudeva. Then meditate that, idam acamantyam klim gauraya sinthu "After invoking SriGaurarigadeva, 1 am bathing Him." 66 Arcana-dipika Sri-salagrama-murti arcana 67 12. Then meditate on Sriman Mahaprabhu sitting on His 23. Offer tulasi leaves and water from the conchshell into altar feeling very satisfied. Then touch His lotus feet and the naimdyaypatra. then chant sri-gaura-mantra eight times. idam naivedyam kluii gaurdya svaha Afterwards: 24. Offer water from the conchshell and tulasl leaves into 13. Offer the sacred thread to Sri Gaurasundara. Alterna- thepdniya-pdtra. tively, offer flowers. idam pariiyaih kllm gaurdya svaha idam upavltam Htm gaurdya svaha 25. Discharge water into the throw-out pot. 14. Draw urddhva-puudra or lilaka marks on the Deity. idam acamamyam kllm gaurdya svaha idam tilnkmh klii'n gaurdya svdhd 26. Then meditate on Sriman Mahaprabhu sitting on His 15. For the purpose of decorating the Deity with ornaments, altar with great satisfaction. offer flowers. 27. Offer tambfda or alternatively, in the absence of tdmbula, idam dbharanam kllm gaurdya svaha flowers. 16. Offer scent at His lotus feet. idam tdmbulam kllm gaurdya svdhd esn gaudha klirii gaurdya svdhd 28. Offer a garland to the Deity. 17. Offer tulasl leaves dipped in candana at His lotus feet. idmh malyam kllm gaurdya svdhd etal tulasT-pdtram klhit gaurdya svaha 29. Offer flowers at His lotus feet. 18. Discharge water into the throw-out pot. idam sarvaiii kliih gaurdya svaha esa dhUpa kllm gaurdya svaha 30. After performing the worship as described above, chant sri-gaura-gdyatrl ten times. Then offer prayers and prandma. 19. Discharge water into the throw-out pot. esa dlpn kllm gaurdya svdha Stuti (Prayers) 20.Offer flowers in the snana-patra for the purpose of an Ssana. dhyeyarh sadil parihhava-ghnam abhTsta-dohmh tirthdspadaih siva-virinci-uulai'n saranyam idam asanam kllm gaurdya svaha bhrtydrtiham praiiata-pdlam bhdvabdhi-potaiii 21. Using kusa grass, offer water at His lotus feet in the snana- vande mahd-purusa te carandraviuditiii pStrn, (Srimad-Bhag. 11.5.33) etat pndyam kllm gaurdya svdha O Sriman Mahaprabhu! O protector of the surrendered souls, Your lotus feet are the object of my constant 22. Discharge water into the throw-out pot. meditation. There is no restriction in regard to time and place for Your meditation, and You are the destroyer idmh aceimanTymh kiliii gaurilya svdha of the insults received from one's senses and family Arcana-dlpika Srl-salagrama-murti arcana 69 bhakta-sakti (Sri members (in other words. You destroy the material ex- bhakia-avatara (Sri Srlvasa), and istence of the living entities). You are the supreme abode Gadadhara). of all tirthas like Sri Gauda, Sri Vraja and Sri Ksetra- a (Obeisances) mandala. In other words, You are the supreme shelter P ran am of the maha-bhagavata devotees in the line of Brahma- annnda-Ulaniaya-vigmhaya Madhva-Gaudlya Vaisnavas, the followers of Srila hemabha-divyac-chavi-sundaraya Riipa Gosvaml. You are glorified by the incarnations tasinai mnlw-prema-rasa-pradaya of Lord Siva as Srlman Advaita Acarya and Lord caitnnya-candraya namo namas te Brahma as nantacarya Sri Haridasa Thakura. You re- (Caita m/a-candrm n rta ) moved the distress of a sheltered brahmana suffering Caitanya-candra whose form from leprosy, and You destroyed the ulterior desires I offer pranama unto Sri transcendental pastimes, for material enjoyment from the hearts of Sarvabhauma is the embodiment of blissful beautiful, and Bhattacarya and King Prataparudra. You destroy the whose golden complexion is divinely nectar in the mellows of previa. evil paths of anyabhddsa, karma, plana, yoga and so on who bestows unlimited which are the enemies of Suddha-bhakli. You are the namo maha-vadanydya bestower of krsnn-prema. I worship lotus Your feet, krsna-premn-pradctya te which are like a boat to help us cross the ocean of krsnSya krsna-cailaiiyii' nescience. nfimne gaura-tvise natntik tyaktva sudustyaja-surepsita-rdjya-laksmmi who is 1 offer pranama unto Sri Caitanya Mahaprabhu, dharmistha drya-vacasd yad agad aranyam Krsna Himself. He has assumed the golden hue of mdyd-mrgani dayitayepsitam anvadhdvad krsna- SrimatI Radhika and is munificently distributing vmide mahd-purum te camndravimiam preniu. (SrTmad-Bhag. 11.5.34) Panca-tattva I worship the lotus feet of Sri Caitanya Mahaprabhu. nityananda Appearing as a maha-purusa or exalted sage, who in sri-kr$M-cailiimia prabhu ura-bhakia-vp ida order to keep true the words of a brahmana, He retired sri-advaita gadadhara s rivasad i-ga to the forest (accepted sannyasa), renouncing his life Marta-mantra and soul Srlmati Visnu-priya-devI who is the manifes- hare tation of Sri Laksml. His compassion has no limit. hare krsna hare krsna krsna krsna hare Bestowing His mercy freely on the fallen souls who hare rfimti hare ratna nlma nuna hare hare are deeply entangled in hankering after women, chil- dren and wealth, He immerses them in the ocean of krsna-prema. **»• panca-tntfoatmakam kr$nam bhnkta-riipa-svarupakam bhaktavntnram bhaktakHyam namdmi bhakta-saktikam I offer pranama unto Sri Caitanya Mahaprabhu in His five features as a bhakta (Caitanya Mahaprabhu), bliakta- rSpa (Nityananda Prabhu), bhakta-svarupa (Sri Advaita), . Arcana of Sri Sri Radha Krsna 71 Chapter Seven ..'/ sn-riiiihii frflti-gooindii Aeoau pivithtilTbhih seuyomBwm smmtani 1 meditate upon Srimati Radhika and Sriman Govindadeva, who are seated on an effulgent PPHhUaatta Arcana of Sri Sri beneath a desire tree in a temple composed of jewels in the supremely beautiful land of Sri Vrndavana, ac- Radha Krsna cepting service from Their beloved sakhls headed by Lalita and Visakha. ttit-fnnidmikthntiifivinih nic^imblunii VaidyutSmboram dm hliiijnrii jfUma-murMhyarH vana-mftI1mtm?8varam Begin the uruiihi of Sri Sri Kadha-Krsna by seeking the per- divuiJliiriktimnopcltuii sakhlhliitj parivcstttam mission and mercy of Sri Sri Guru and Gaurariga. Sri dd-Snanda ghanam kr i bhujarh sarva-deveSath rtidhSlmgUa-vigraham Meditate on .1 great golden throne studded with jew- I meditate on Sri Krsna, whose bluish-black colour re els Within the divine realm of SrT Vrndavana-dhama sembles that of .1 Iresh raincloud, whose body is full of A r-increasing bliss. Vrndavana-dhama is J transcendental bliss, who possesses two arms, who is served by breezes which are cooled by the touch of the the Lord of all the demigods and who is embraced by Yamuna's waves and decorated with various types of Srimati Radhika. flowers, creepers and trees. Its splendour is equal to that of millions of suns and it is ever free from the six Then chant the jaya-dkvani of Sri Sri Gandharvika-Giridhari waves of material nature (namely lust, anger, greed, Sri Sri Radha Vinoda-bihariji three times. envy, false ego and illusion). After manasa puja, perform the worship of Sff-yugaia- kiSora, the Deity or iiilagramn-sila with external article I ike Meditation on Sri Mi Radha Krsna: ,•<""" arcana, worship oi Sri Sri Kadha-Krsna should be rffpyfld urndfiranya-kalpn drumUdkah. performed with the mfda-mantra received from s n ( lurudeva. Srlitiad-rntn/igftTtt-sitfthlisanA-sthflu Meditate on invoking Sri Sri Radha Krsna to Their appropriate 70 m 72 Arcana-dipika Arcana of Sri Sri Radha Krsna 73 the asana in the snana-patra and then perform Their place on prema-bhakti-prade devi following mantras: arcana with the radhike tvam namamy aham (Note: puja for Sri Sri Radha Krsna is the same pro- The Srlmati Radhike, because You are the embodiment cedure as for Sri Gauranga, [steps 1-29], substituting of inahabhava, You are Sri Krsna 's favourite beloved. O Their mula-mantras.) Goddess, You alone can bestow pure love unto Sri (1.-29.) Krsna. Therefore, I offer my humble obeisances unto You. 30. Then chant the mula-mantra and kdma-gayatri- mantra ten times each and chant the radha-gdyatrt-mantra ten times. Then recite padya-pancaka and vijnapti-paiicaka in respective order: Sri Radha-mantra: Padya-paficaka ram rddhnyai namah samsara-sagaran natha Sri Radha-gayatri: pittra-mitra-grhdngandl ram rddhikdyai vidmahe goptdrau me yuvam eva prema-rftpayai dlumahi prapanna-bhaya-bhatjjtviau tanno radha pracodaydt' ) O Sri Sri Radha-Krsna, You are my protectors from Pranama (Offering obeisances) the ocean of material existence, which is characterised by sons, friends, household land. Therefore, he krsna! kantna-sindho! and You are known as the destroyers of fear for those who are dma-bandho! jagat-pate! surrendered unto You. gopesa! gopika-kanUil radhd-kdntal namo 'stu te yo 'ham mamasti \/at-kiitcid iha lake pardtra ca I offer pranama unto Sri Krsna, who is an ocean of tat sanxah bhavato 'dyaiva mercy, the friend of the distressed and the source of ca ra ne$u soma rpita creation. He is the master of the gopas and the lover of the gopte headed by Srlmati Radhika." (2) O Your Lordships, myself and whatever little I pos- sess in this world and in the next all this I now offer tapta-kancana-gaitrangi! unto Your lotus feet. rddhe! vrndavanesvaril vrsabhan usutef devil aham apy aparadhanam prnnamami ha ri- priye! alayas tyakta sadhanah agatis ca tato nalhan I offer pranama unto Srlmati Radhika, whose complex- bhavnntan me para gatih ion is like molten gold and who is the queen of is the daughter of Vrsabhanu Maharaja Vrndavana. She (3) O Your Lordships, 3 am certainly the abode of many Krsna. and is very dear to SrT offenses and I am completely devoid of any devotional practice. 1 don't have any other shelter therefore, I re- mahabhnva-svarupa Ivaiir gard You as my ultimate goal. krsna-priya-varlyasi ) m 74 Arcana-dipika Arcana of Sri Sri Radha Krsna 75 taviisini mdhikd-nathn (3) Just as the ground is the only support for those karma net marwsa gird whose feet have slipped, so also You alone are the only kr§na-kante tavaivasmi shelter, even for those who have offended You. yuvam eva galir mama govinda-vaUabhe radlrc (4) O Master of SrimatT Radhika, I am Yours by actions, prdrthayc tvam nham sada mind and words. O lover of Sri Krsna, SrimatT Radhika, tvadiyam iti jana tit I belong to You alone. You Both are my only destination. govindo mam tvai/d saha Garmtath vam pmpmuio 'ami (4) O SrimatT Radhika, dearest of Lord Govinda, this is kii runii-n ikn rnknrau always my request to You, may You and Govinda con- prasGdam kuru dasyam bh< sider me to be Yours. map du^te 'paradhini radhe vmdavanddh tie (5) O §rl Sri Radha Krsna, O oceans of mercy, I am tak- karutmmrta-vahini ing shelter of You. Although 1 am fallen and an offender, krpaya nija-paddbja- kindly be pleased with me and make me Your servant. dasyaih main/am pradh/atam Vijnapti-pancaka (5) O Srimatl Radhika, O queen of Vrndavana, You are a flowing river of nectarine compassion. Please be mat-samo nfisti papal ma merciful unto me and grant me the service of Your lo- in! para dlil ca kascana tus feet. parihare 'frilajja me kim bruve purusottama Upanga-puja (worship of Sri Krsna's paraphernalia) (1 O Purusottama, there is no one as sinful and offen- sive as I am. I low can 1 describe myself? I even feel Performed with the following mantras: ashamed to give up my sins. <& Worship of mukha-venu—offer a flower dipped in san- i/iivatinnm \jathd i/fini dalwood paste to Sri Krsna's... venu, flute. ifunam ca yuvatau yatha mano 'bhiramate tadvan ete gandha-puspe om srl-mukha-venave namah ma no me ramatSm tvayi ^ Worship of the garland—offer a flower dipped in san- (2) Just as the minds of young ladies takes pleasure in dalwood paste to His garland. thinking of young men, and the minds of young men ete gandha-puspe om vaksasi vana-malayai namah take pleasure in thinking of young women, kindly let my mind take pleasure in You alone. £ Worship of srwatsa—offer a flower dipped in sandal- hit unmu •ykhalita-padat la wood paste to the mark of srivatsa on the right side of bhfimir t'vavalnmbtinam His chest. Ivayi jatilpanidiwndni ete gandha-puspe orh daksa-stanorddhe srTvatsaya namah tvam eva saranam prabho Arcana-dipika 76 Arcana of Sri Sri Radha Krsna 77 ^ Worship of the kaustubha-gcm—offer a flower dipped SrimatI Tulasi-devi, I repeatedly offer prtmama unto in sandalwood paste to the kaustubha gem on the left you. You were created by the demigods and worshiped side of His chest. by both them and the demons. Kindly take away my ignorance and accept my worship, ete gtwdfm-puspe om svaya-stanorddhe kaustubhayn namah Snana-mantra (Mantra for bathing) Then offer the prasadt or remnant garlands unto Sri Guru and Vaisnavas. om gpvinda-vallabham devfth bhakta-caitanya-knrinim the offered garlands to Sri 1. Offer maharprasadam and snapayami jngad-dhiltrhii Gurudeva. krsna-bhakli-pradayhum ilium mnlia-prasadam-nirmdlyadikam aim srJ gurai'e namah 1 am bathing Tulasi-devi, who is very dear to Govinda and who brings life to all the devotees. She is the mother 2. Offer water to Sri Gurudeva. of the universe and the bestower of kr^ua-bhakfi. idatii piinh/aiii aim sri gurave namah Arghya-mantra 3. Discharge water into the throw-out pot. sriyah sriyeh sriya-vase sri gurave namah idam acamanlyam aim nil yam Grfflwam sat-krte bhaklyd daltcnii mnyn devi 4. Offer flowers at the lotus feet of all the sakhis. arghyath grhnn namo 'stu te idam sawam am sarva sakhibhyo namah O TulasT-devT, I offer prandma unto you, who are the 5. Offer flowers at the lotus feet of all the Vaisnavas. shelter and residence of all beauty and opulence. You are even worshipped by Bhagavan Himself. O Tulasi, idam sajVftrH om same vaisnavebhyo namah please accept this arghya water which is offered by me 6. Offer flowers at the lotus feet of Srimafi Paurnamasi-devi. with devotion. idam sarvaih om Sri pattrnamasyai namah Puja-mantra 7. Offer flowers at the lotus feet of all the vraja-vasis. ^Offer a flower dipped in sandalwood paste to Tulasi- idam sarvarh om sarva vraja-vaslbhyo namah devl. ete gandha-puspe om tulasyai namah Sri TulasTpuja Offer the caranarmta or water which bathed Sri Krsna's Afterwards perform the worship of Sri Tulasi-devi who is ^ to Tulasi-devi. situated on the left side of the altar- feet Prayers idam krsnn~carandmrtam om tulasyai namah nirmita tvarii pura devair *4>Offer Sri Krsna's garlands and flower remnants to Tulasi- arcitd tram surasuraih devl. iulasthara me 'vidyaik pujath grhna name 'slu le idam mahd-prasdda-nirmdlyddikam sarvarh om Inlasyai namah Arcana-dipika 78 Arcana of Sri Sn Radha Krsna 79 4^ Offer acamana to TulasT-devT. Having drunk the water from the lotus feet of Sri Visnu, which destroys all diseases and removes the chance of idom acamanlyam out tldasyai uaniah untimely death, 1 hold that water on my head. Pranama (Obeisances) (2) The mantra for honouring the caranamrta of Sri Gurudeva om vrndciyai tulasT devyai asesa-klesa-n dtsesa- priyayai kesavasya ca karanam suddha-bhakti-dam krsna-bhakti-prade devil guroh padodakarn pitva satyavatyni namo namah sirasa dharayamy aham 1 offer pranama time and again unto Tulasl-devi, also Having drunk the water from the lotus feet of §ri as Vrnda and Satyavati, who is very dear to Sri known Gurudeva, which bestows pure bhakti and causes the Krsna and who bestows krsna -bliakti. destruction of unlimited miseries and pains, 1 take that Stuti (prayers) water on my head. maha-prasada-janam- (3) The mantra for honouring the caranamrta of Sri sarva-saubhagya-vardhim Gaurarigadeva adltiin/adhi-liaiii niti/am asesa-klt'^i-nihsesa- Ivmii namo 'stu te ttfUtsi karana m suddha- bhnkli-dam gait rn-padodakat'n pitva O SrimatI Tulasl-devi, I offer my repeated obeisances unto you! You are the mother of maha-prasada, the in- sirasa dharayamy aham creaser of all good fortune, and you remove all diseases Having drunk the water from the lotus feet of Sri and mental anxieties. Gaurasundara, which bestows pure bhakti and causes Then, leaving the Deity-room, blow the conchshell three the destruction of unlimited miseries and pains, I take times, chant the jaya-dhvani of Their Lordships and offer that water on my head. prostrated four times. Honour the caranamrta of obeisances (4) The mantra for honouring the caranamrta of Sri Sri Radha Sri Sri Guru-Gaurariga Sri Sri Radha-Krsna and hold that Krsna water on the head. i n-radha -krsn a-\ mdodakam Mantras for honouring caranamrta premn-bhaklidam muda bhakti-bharena vai pitva §irasa dharayamy aham (1) General mantra The water from the lotus feet of Sri Sri Radha-Krsna is akala-mrti/u-haranam the source of pure bhakti unto Them. Having drunk that sanm-vyddhi-irinasanam water with great joy and devotion, I take that water on visnoh padodakarn pitva my head. sirasa dharayfimy aham 80 Arcana-dipika Sri Nityananda-aicana Chapter Eight Perform the worship of Sri Nityananda Prabhu by offering Him all the ingredients while chanting the same mantras used for the worship of Sri Gaurariga. Madhyahna-bhoga Meditation and arati OtH vidyuta-dadama-mtniabhimardana-rucim vistirna-vaksa-sthalam (Forenoon bhoga offering and arati) premodghurnita-IocanSScata-IasatemerabhirmnySnanam rtana-bhitsana-bliusitaiii sumadlmram vibhradghatuibhambaram sarvanandakaraih paraih pravara-nilyananda-auidmm bhdje I worship Sri Nityananda-candra, who is unparalleled Madhyahna or forenoon bhoga offering and arati should be in every respect, whose body exudes an unprecedented completed by noon. splendour which derides the splendour of lightning, Before offering bhoga, the crown, flute and other para- who has a broad chest, whose eyes are rolling with the phernalia of the Deity should be removed. A tulasi leaf emotional ecstasies of prema, whose face is adorned should be placed on each and every bhoga preparation. with a gentle smile, whose limbs are decorated with We should offer the bhoga with a feeling that Sri beautiful ornaments, whose body is covered with a Gurudeva himself is offering the bhoga to Sriman bluish garment, and who grants the topmost bliss to Mahaprabhu and /or Sri Sri Radha-Krsna. everyone. Mantra Procedure: jfujari the following items: oih nityanandaya namah The should bring Padya water in patra with a spoon. Pranama-mantra ^ Acamana water in patra with a spoon. sanka rsa nah kd ran a - toya-sayT garbhoda-sdyi ca payobdhi-sdyt TiriasT leaves in a bowl, (as many as there are prepa- sesas ca yasyatma-kalah so nitya- rations to be offered). nanddkhya-ramah saranam mamaslu Jj, A conchshell filled with water. Sarikarsana, Sesa Naga and the Visnus who lie on the ^> A quantity of flower petals. Karana Ocean, Garbha Ocean, and Ksira Ocean are the plenary portions and portions of the plenary portions Bring in the bhoga to be offered, setting it up in front of of Sri Nityananda Rama. May He be the object of whom altar. I take shelter. the 1. Offer puspanjalih, a few flower petals at the lotus feet of each Deity while chanting: 81 ) Madhyahna-bhoga and arati 83 82 Arcana-dipika on the fingers, chant the mula-mantra for each Deity eight esah puspafijalih times, gaura-gayatrT ten times and kama-gdyalri ten times. srim klim radha-krsnabhyam namah After offering all preparations, leave the Deity room and (or the mula-mantra of the Deity one is worshipping) wait until Sri Sri Radha Krsna have accepted the meal. Mean- 2. Offer the asanas by putting a few flower petals on each while, perform kirtana with the following bhoga-aratl song: one while chanting: Bhoga-aratl kirtana idam Ssanam rahari ( 1 bhaja bhakata-vatsala sri-gau srnn klhn radha-krsnabhyam namah in gaurahari sohi gostha-bihdri, (or the mula-mantra of the Deity one is worshipping) nanda-yasomati-citta-hdri 3. Offer pddya while chanting: (2) beta hala damodara, aisa eklmna bhoga-mandire basi karaha bhojana elat padyam srim klim radhd-krsndbhyaiii namah (3) ncmdera nidese baise giri-vara-dhari baladeva-snha sakfm baise sari sari (or the mula-mantra of the Deity one is worshipping) (4) iukta-sakndi bhaji nnlita kusmmuia 4. Offer acamana while chanting: ddli ijahiii dugdhti-tumbi dadhi moca-kiwnda idam acamaniyarii (5) mudga-bada masa-badd rolika ghrtdnna s'rim klim radha-krsnabhyam namah, saskulr pistaka ksira puli-pdyasdnua (or the mula-mantra of the Deity one is worshipping) (6) karpura amrta-keli rambha kslra-sara prakara 5. Place a iulasi leaf on each preparation while chanting: amrta rasala-amla dvddasa rasavall etat naimdyam sa iiilasi paniya jalam (7) luci cini sarpun Idddu srim klim radha-krsnabhyam namah bhojana karma kmia haye kutfihtill anna vividha vyaujaua (or the mula-mantra of the Deity one is worshipping) (8) radhikara pakku \ parama anande krsna karena bhojana 6. Sprinkle a few drops of water from the conchshell onto sri-madhumahgala each preparation, (which purifies the hfwga from any con- (9) chale-bale laddu khaya tamination that may have entered during or before bagnio bdjaya am deya hari-balo while chanting: preparation) (10) radii ikddi gane hen naya nera kone Jdamanna-vyanjana-pdniyadikairi sarvam trpta haye khaya krsna yaiodd-bhavnne trim klim mdha-krsniibhyam namah (1) Just worship Sri Gaurahari, who is always very af- fectionate to His devotees. Sri Caitanya Mahaprabhu (or the mula-mantra of the Deity one is worshipping) is Krsna Himself, the same personality who has stolen 7. Place sacred thread around one's thumb, put right hand the hearts of Nanda Maharaja and Mother Yasoda. over plate, cover right hand with the left hand and, counting (2) Mother Yasoda calls to Krsna, "My dear Krsna, it is 84 Arcana-dipikd Madhyahna-bhoga and arati 85 times, enter into the Deity room and now very late. Please come and sit down in the blwga- 8. Clapping three mandira and take Your lunch." offer dcamamya and tambula. There is no fault in seeing the bhoga offering while performing puja. (3) On the order of Nanda Maharaja, Krsna, the lifter of Govardhana Hill, and His elder brother Sri Baladeva and 9.0ffer Ucamana while chanting: all the cowherd boys sit down in rows to take their lunch. idarii ticamaiuyam srhn kiwi radha-krsnabhyam uamah (4) They are then served with a feast of sukta, various kinds of green leafy vegetables, then nice savouries, a (or the mUla-mantra of the Deity one is worshipping) salad made of the green leaves of the jute plant, pump- 10. Offer tambula while chanting: kin, baskets of fruit, small square cakes made of lentils and cooked-down milk, squash cooked with milk, thick idarii tambulam yoghurt and vegetable preparations made from the srim klim radhn-krsijilbliyaiii namah flower of the banana tree. (or the mUh-mantra of the Deity one is worshipping) (5) Then they have fried squares of mung citihl paddy and urad dtihl paddies, capatis, and rice with ghee. Next After leaving the Deity room, continue the klrtana: they have sweetmeats made with milk, sugar and (U) hliojmwnte piye krsna SuvBsita vari sesame, rice flour cakes, thick, cooked-down milk, sabe mukha praksalaya haye sari sari cakes floating in milk and sweet rice. (12) hasta-ntufchn praksaliyti Jala sakha-gane (6) There is also sweet rice tasting just like nectar due anande viirama kare baladeva-sane to its being mixed with camphor. Also bananas, deli- cious cheese twelve and kinds of sour preparations (13) jiimbula rasala tine tambilla-mastila made with tamarinds, limes, lemons, oranges and tiilta kheye krsnacandra sukhe nidra gela pomegranates. (14) visaliiksa sikhi-puccha-canuira dhulaya (7) There are purls made with white flour and sugar, apurva sayydya krsna sukhe nidra jaya puffs made with cream, and laddus and dahl paddies yaiomatl-ajna peye dhanistha-anita boiled in sugared rice. Being very eager, Krsna eats all 05) bhunje haye ptila of the prasada. -.rf-krsna-prasada radhif sakhi-gana OUOSesa ptiya (8) In great ecstasy and joy Krsna eats all of the vari- Vlb) lalitadi mdha-kr>na-guna gaya ous curries, sweets and pastries cooked by SrTmatI mam- mane sukhe Radhika. (1 7) /w riAila ek-mat ra jaliara pramoda bhogarati gaya sei bhaktivinoda (9) Krsna's funny brtihmana friend, Madhumahgala, is very fond of laddus and he gets them to eat by hook or by crook. (11) After lunch, Krsna drinks sweet drinks scented standing in lines, (10) Beholding Radhika and Her %opi friends out of the with rose water. Then all His friends, corners of His eyes, Krsna eats at the house of Mother wash their mouths. Yasoda, and is very satisfied. 86 Arcana-dipika Madhyahna-bhoga and aratl 87 After the cowherd boys wash their hands and (12) idam niiilui-prii^iihnii mouths, in great bliss they take rest with Balarama. —om sarva-vai$yavibhyo namah (13) Krsna's devotees supply Him with betel nuts and idam mahS-prasidam bring Him \tina with fancy spice and catechu. Eating the pann, Krsna happily goes to sleep. —aim 5n gurave namah (14) While Krsna happily takes His rest on an excellent 12. Perform Upanga-puja, (refer to the procedure mentioned bedstead. His servant Visalaksa fans Him with a fan of in the section on Upahga-puja.) peacock feathers. 13. After the bhoga offering, place the crown, vathSf (flute) (15) Receiving an order from Mother Yasoda, the gopi and other ornaments on the Deity. Dhanistha brings the remnants of food left on Krsna's plate and, being extremely delighted, Srlmatl Radhika 14. Perform the blw^a-arali, which is the same as the proce- eats them. dure for mah^tila-cirtill as mentioned previously. (16) Lalita-sakh! and all the other gopis also receive His prasada. and within their hearts, in great joy, sing Sayana of Sn Bhagavan the glories of Sri Sri Radha-Krsna. (Putting Sri Bhagavan to rest) (17) Thakura Bhaktivinoda, whose only joy is the won- The pfijiin should bring with him into the Deitv room the derful pastimes of Lord Hari, sings this blwga-arati. following items: the 11. Afterwards, clapping three times, again enter into Fragrant drinks. Deity room. OfferSri Sri Radha Krsna's prasada and ninnaUni. Tambfda (with camphor), for each Deity. (garlands and flower remnants) to Sri C.tuudeva and all the sokhls in the following sequence: A garland and muiu- fragrant flowers. idam mahS,-prasOdam 1. After the aratt, remove the crowns, vaiHSi and other or- naments from the Deities and pray to Them to come lay —om sarva-sakhtbhyo namah d own on Their bed for $a\jntm or rest by saving: idam mahB-prasBdam —om ikiunuimtitytiit namah qgaccha §ayana-sth8nam priy&bhih saha ke&ava ilivyn pU9pSdya-4ayySySm sukhath vihara madhava idam mah&-prasBdam —om iitlasyai namah O Kesava, kindly come to Your bed along with Your beloved Srlmatl Radhika Q Madhava, this effulgent bed idam maha-prasadam of fragrant flowers is made for Your jovtiil sporting. —om vmjavasibln/o namah 2. Then invite SriGurudeva to his resting place with the idam mahU-frasSdam following intuit nr. — rmmaft om sarva-vai$navehhyo agacclin vi£r8ma-sthanaifi svaganaih saha Srfguroh . 88 Arcana-dipika Madhyahna-bhoga and arati O Gurudeva, kindly come to your resting place along Ratri-krtya with all your associates. (Night duties) of set of a 3. After this, next to the bed each Deities place 1. Within the first prahara (one prahara is a duration of tray of fragrant drinks, tambula with camphor, a garland, three hours) of the night, offer bhoga to the Deities. and some flowers. 2. Perform sayana-aratT. (The procedure for Their night sayana is similar to that of the afternoon sayana.) 4. After paying prostrated obeisances, close the temple 3. Then put Them to rest. doors. (I lonour maha-prasada, chant hartiiania (After completing the arrangements for putting Sri Sri and then take rest.) Guru Gaurahga and Sri Sri Radha Krsna to rest, pay Mantras for obtaining forgive'ness for one's offenses obeisances to maha-prasada and honour it after chant- want ing the glories of maha-prasada, nutm-saAkirtana and om ra-hhmm kriya-hmam jaya-dhvani. After honouring prasadti, in the association bhakti-hmam janardana of Vaisnavas participate in the ista-gosthl, read with yat pujitaih maya deva proper understanding the bhakti-sastras and complete paripiirnam tadastu me the chanting of a fixed number of rounds of iuuinama- O my Lord, O Janardana, please allow whatever little japa.) puja has been performed by me to become complete, although devoid of devotion, without the proper man- Aparahna-krtya tras, and imperfectly performed. (Afternoon duties) yad-dattaiii bhakti-mdi rata 1 The Deities should be awakened according to the rules patraiii puspam phalnm jalam of awakening as prescribed for the early morning. dveditarii nivedyan hi 2. Then offer the Deities fragrant drinks and a little quan- tad grhdiiamtkampaya tity of bhoga. Out of Your causeless mercy please accept a leaf, 3. the ornaments back on the Deities. Put flower, water, fruit, or foodstuff, whatever has been 4. Then open the temple doors for darsana. offered with devotion. Sayarh-krtya vidlii-hhium mantra-hinam (Evening duties) yat kincid upnpaditain kri\/a-mantra-vihtnam vd 1. In the evening time, after completing one's saudhya tat sanmm arhasi [ahnika or chanting one's gayatn-mantras), perform the ksantum sandlu/a-dratlof Sri Sri Guru-Gaurahga and Sri Sri Radha- li the mantras have been improperly chanted or the Krsna with heartfelt devotion. This /zrariis similar to the procedures have been done imperfectly, please kindly madhyahna or midday bhoga-arati. forgive me. 2. After the completion of dratJ, there should be recitation ajniiuad athava jnduad of devotional literature and performance of kirtana. aSubhnm yon maya krtam 90 Arcana-dipika ksantinii arkasi tat sarvarh dnsyenciiva grhana mam Chapter Nine sthitih seva gatir yafra smrtis cinia stutir imcah bhfn/at sarvatmana visno Special Instructions madiyam tvayi cestitam to be Followed Please forgive whatever inauspicious acts I have per- formed either out of ignorance or unknowingly and accept me as Your insignificant servant. Let my nor- mal condition be service, let my movement be holy (1) Before attending mangala-arati, one should take off the pilgrimage, let my thought be remembrance of You, clothes worn during the night and change into fresh clothes. and let my words be glorification of You. O Visnu, let the activities of my entire mind, body and soul, be en- (2) It is improper to forcibly extinguish the lit lamp when gaged in You. the Deities are put to rest, or any other time when its pur- pose is over (let it extinguish by itself). After using the lamp aparMha-sahasrani once, it should be properly washed before using it for the krh/ante 'har-nisam maya next arcana of Sri Bhagavan. daso 'horn iti mam matva (3) When the conchshell is blown, it becomes contaminated ksamnsva madfrusudam by saliva. Therefore, it should not be washed in the acamana- Thousands of offenses are performed by me day and patra but should be taken out of the Deity room and washed night. But thinking of me as Your servant, kindly for- in a separate patrn or throw-out pot. give them, O Madhusudana. (4) After passing urine or evacuating, one should bathe with water temple. pmtijfia tava govinda before entering the na me bhaktah pranasyati (5) Flowers which are offered to any demigod, touched to one's forehead, brought in lower-body garments or washed iti samsmrtya samsmrtya pranan samdhdrayamy aham in ordinary water cannot be used for the worship of Sri Hari. (6) Without being initiated into the srT-krsnn-mantra, one Govinda, Your promise is that Your devotee will doesn't possess the adhikBra or qualification to worship Sri remembering this over and over again, never perish. By Bhagavan. 1 am able to retain my life-airs. (7) Without wearing urdhva-pundra or the mark o(visriit-lilakn on one's body, all activities such as japajwma (sacrifice), tapa (austerities), svadhym/a (reading sosrra), oblations unto the forefathers, performance of the iraddha ceremony become fruitless. A Vaisnava must wear tilaka on his body every day. At whatever time a person dies even if he is a candala, dog eater, if his body is decorated with urdhva-pundra. he goes to Vaikuntha. If a Vaisnava wearing titttka htmouxsmahfi-pmsiidQ 91 ) 92 Arcana-dipika Special Instructions to be Followed carried on at someone's home, then Bhagavan liberates his hosts' pre- (1 to enter the temple wearing shoes or being vious twenty generations from hell. a palanquin. pro- (2) to not observe the prescribed festival days and Length of the urdhva-pundra or the mark of tilaka cessions for the pleasure of Sri Bhagavan. Deity. The urdhva-pundra which is equal to the breadth of one's ten (3) to avoid offering obeisances in front of the fingers is considered excellent, urdhva-pundra equal to the (4) to offer obeisances with one hand. circumambu- breadth of one's nine fingers is moderate and that equal to (5) to show one's back to the Deifies while the breadth of one's eight fingers is not considered up to the lating. standard. The tilaka should be drawn from three-quarters (6) to spreads one's legs before the Deifies. one's raised of the way down the nose up to the beginning of the hair- (7) to sit before the Deity with hands binding line. If someone applies tilaka with the ring finger, he gets knees. tin- desired result, applying tilaka with the middle finger (8) to lie down before the Deity. increases one's duration of life, applying tilaka with the in- (9) to eat before the Deity. dex finger grants liberation and applying tilaka with the (10) to speak lies before the Deity. thumb results in nourishment. (11) to speak loudly before the Deity. to speak something other than hari-katha before the Pranama-vidhi (Procedure for paying obeisances) (12) Deity. med-vis nit svavame p ra na m (13) to cry before the Deity. daksine gauri-sahkarau (14) to argue or quarrel before the Deity. gurur agre praininn/ eta (15) to chastise or favour someone before the Deity. auyatha nisplialo bhavet the Deity. (16) to rebuke anyone or use harsh words before before the Deity. One should offer obeisances keeping Sri Visnu to one's (17) to blaspheme someone before the Deity. left, Gauri Sahkara to one's right, and SrT Gurudeva to (18) to glorify someone the Deity. the front. Otherwise, the pranama goes in vain. (19) to use vulgar language before (20) to pass air before the Deity. Apaxadha (Offenses) besides the (21) to offer respect or obeisances to anyone A blmkti-sadhaka and especially those engaged in the wor- guru before the Deity. to the Deity. ship of the Deity should become completely free from seva-apamdlu i (22) to sit with one's back before the (offenses towards the service of the Deity) and uaiuci-apunidlui (23) to chew pana (betel-leaves) or tobacco (offenses towards the holy name). They should remain ex- Deity. with an tremely careful at all times to not commit these offenses. (24) to offer obeisances or prayers to the Deity impure or contaminated body. Seva-aparadha worship- (25) to wear a woolen shawl or blanket while (Offenses towards the service of the Deity) ping the Deity. though Offenses mentioned in the revealed §astraa (26) to avoid opulent worship of the Deity, even one is capable of performing it. It is an offense: Deity. (27) to eat something which is not offered to the ) Special Instructions to be Followed 95 94 Arcana-dipika (50) to worship the Deity with stale flowers. (28) to avoid offering seasonal fruits and other ingredi- (51) to spit or blow the nose while worshipping the Deity. ents to the Deity. (52) to consider oneself a great worshipper. (29) to offer food to the Deity which has already been (53) to apply curved tilaka on one's forehead. partially consumed (in other words, food should not be (54) to enter into the temple without having washed one's distributed to anyone until it has been offered to the Deity. feet. (30) to sit silently or not recite prayers before the guru. (55) to touch the Deity with the left hand while bathing to praise oneself before the guru. (31) Them. (32) to blaspheme the demigods. 56) to offer food cooked "by uninitiated devotees or non- Apart from these thirty-two offenses, the following offenses devotees to the Deity. non-devotees. mentioned in the Vara ha Purana are also to be avoided: (57) to perform worship of the Deity in front of (58) to worship the Deity while perspiring. (33) to touch the Deity in a place permeated by darkness. (59) to worship the Deity after seeing a person wearing a (34) to enter the Deity room without making any sound garland of skulls. (to open the doors of the Deity room without clapping (60) to refuse the remnant garlands of the Deity. your hands). (61) to take an oath m the name of the holy name. (35) to worship the Deity in a speculative manner, dis- ser- (62) to disrespect saslras which glorifies the devotional obeying the proper regulations. vice of Sri Bhaga van and to show respect to other scriptures. (36) to offer the Deity food which has been seen by a dog. as (63) to perform worship at an inauspicious time, such (37) to break silence while performing Deity worship. late night. (38) to worship the Deity without cleaning one's teeth. (64) to perform arcana with water touched by the nails. (39) to worship the Deity with forbk name) (40) to begin worship of the Deify aTteTrtaviiig sex. Nama-apafadha (Offenses to the holy (41 to worship the Deity after touching a woman during in pure (1) To blaspheme the devotees who are engaged her menstrual period. devotional service to Sri Hari. (42) to worship the Deity after touching a dead body. to be (2) To consider the demigods like Siva and Brahma worship the Deity while wearing red nrfohipcflftffrps. (43) to independent from Visnu and to consider the names of unwashed clothes, or clothes worn by someone else. these demigods to be independent from the holy name (44) to worship the Deity after seeing a dead body. of Sri Hari; that is, to consider the demigods to be inde- (45) to worship or touch the Deity after showing anger. pendent from Sri Visnu and also to consider the name, (46) to worship the Deity just after returning from a cre- form, qualities and pastimes of Sri Krsna to be separate matorium. from Sri Krsna's svariipa, personality. (47) to touch or perform the worship of the Deity after is estab- (3) To disobey the orders of Sri Gurudeva who applying oil on one's body. lished in the proper understanding of the lattvir of the to worship the Deity with flowers brought in the (48) holy name. leaves of the castor oil plant. which are (4) To blaspheme the Vedas and the literatures (49) to worship the Deity while sitting on the bare floor in accordance with them. or on a raised seat. 96 Arcana-dTpika (5) To consider the glories of the holy name to be exag- Chapter Ten gerations. (6) To consider the glories of Sri Bhagavan to be imagi- nary. (7) To commit sinful acts on the strength of the holy name. The Arati Songs (8) To consider the chanting of the holy name to be equal to the performance of other auspicious activities men- tioned in the ktvma-kanda section of the Vedas and to be lazy in chanting the holy name or to ignore the holy name. Sri maha'prasada-mahatmya (9) To preach the glories of the holy name to a faithless (Glories of Sri Maha-praslda) person who is not willing to hear and who is inimical to To be sung before honouring maha-pramda: bhagmmd-bhakti. (10) In spite of hearing the unlimited glories of the holy mnha-prasMe govinde name, keeping mundane attachment of T and 'mine'due nama-brahmani vaisimve to false identification with the material body and thus svalpa-pu nya-va tarn rajan not showing any taste or attachment for the holy name. visvdso noma jayate (Mahabharata) O king, those who have performed meagre pious ac- tivities never develop faith in maha-prasadn, Sri 4p> Govinda, the holy name and the Vaisnavas. Prasada-sevaya (from Bhaktivinoda Thakura's Gltavall) (a) 1) bhai-re! *i sarTra avidya-jaln, jndendriya lake hlhi, jwe phele visaya-sagnre lava madhyc jdwa aft, lobhamaya sttdtmnati, lake jeta kalhina saihsare 2) krsna bada dayatnaya, karibare jihva jay®, sva-prasada-anna dila bkai set cmnnmrta pao, radha-krsna-guna-gao, prente dako caitanya-nitai O brothers! This material body is a place of ignorance, and the senses are a network of paths leading to death. The senses cast the soul into this ocean of material 97 , 98 Arcana-dipika Special Instructions to be Followed 99 sense-enjoyment, and of all the senses, the tongue is (2) moca-ghanta phula-badi, dali-dalna-caccadi most voracious and uncontrollable; it is very difficult sacl-mata karila randhana Lord to conquer the tongue in this world. O brothers! tarira suddha bhakti heri, bhojana karila hari, given us such nice Krsna is very kind to us and has sitdha-sania e auna-vyanjana prasada just to control the tongue. Now let us take this (3) yoge yogi paya jaha, bhoge aja habe taha prasada to our full satisfaction and glorify Sri Sri Radha- 'hari' khao sdbe bhai Krsna, and in love call for the help of Caitanya boti' Mahaprabhu and Nityananda Prabhu. krsnera prasada-anna, tri-jagat kare dhanya, tripurari mice jaha pat (b) O brothers! Whenever Madhavendra Purl took prasada (1) bhai-rel in the courtyard of Mother Sad, uncontrollable ecstatic santipure, prabhu advailera ghnre, ek-dina symptoms of krsna-prema overwhelmed him while he dux prabhu blwjane bosila ate. O assembled smun/asTs, just listen to this. Mother bhakta-gnria, saka kari asvadana, prabhu bole Sac! cooked and prepared semi-solid preparations ei saka krsna Ssvadila made with banana flowers, a special lentil preparation, baskets of fruits, small square cakes made of lentils and (2) hena saka-asvadane, krsna-prema aise mane, cooked-down milk, and many other varieties of prasada sei preme kora asvadana Seeing her pure devotion, Sri Krsna personally ate jadn-buddhi pari-hari', prasada bhojana kari, all these different vegetable preparations, which were 'hari harf bolo sarva-jana just like nectar. All the results the mystic obtains in the O brothers! One day at Sri Advaita's house in execution of yoga will be obtained today in taking £antipura, Caitanya Mahaprabhu and Nityananda Bhagavan's prasada. O brothers! Everyone simply eat Prabhu were seated at prasada. When Mahaprabhu the prasada of Sri Hari and chant His holy name. The tasted the green vegetables. He said, 'My devotees, this entire universe glorifies and praises krsna-prasada. Ob- saka is so delicious! Sri Krsna has definitely tasted it. taining that prasada, Mahadeva Siva dances in great joy. At the taste of such saka as this, love of Krsna arises in Sri Gurudeva-aratl the heart. In such love of God you should take this prasada. Giving up all materialistic conceptions and Composed by taking Bhagavan's prasada, all of you just chant 'Hari! Srimad Bhaktivedanta Trivikrama Maharaja Hari!'" faya jaya gurudeva bhakati prajMna (c) pnrnma mohmia rfipa artta-vnnocana (1) (1) bfmi-re! all glories to our divine master, Sri Srimad sacir angane kabhu, madhavendra-puri prabhu, All glories, Bhakti Prajnana Kesava Maharaja, whose supremely prasadamm karerui bhojana charming figure is the shelter for suffering humanity. khaite khaite tarira, aila prema sudurvara bale, sunn sanm/asira gana m urt inian la Srt- vedan la asubhn-nasana "bhakti grantha srl-vedanta" taba vighosnna (2) 100 Arcana -dlpika Special Instructions to be Followed 101 who is the very embodiment of Vedanta, who is the From a distance the unworthy Trivikrama beholds the annihilator of everything inauspicious, and who boldly devotees performing this immensely auspicious arati declared that the Sri Vedanta is essentially a book of ceremony. bhakti. Srlla Prabhupada-arati vedSnta samiti-dlpe m-siddhanta-jyoti Composed by Sri Srimad Bhakti Prajnana Kesava GosvamT arati tomara take haya niravadhi (3) Maharaja The Sri Gaudiya Vedanta Samiti is the arnti-lamp and iaya faya prabhupadera arati nehan its doctrines are the flames by which he is perpetually yoga miiyapura-nitya seva-danakari (1) worshipped. All glories, all glories to the aralT ceremony of Srlla srl-vinoda-dhard-taile dipa prnpurita Bhaktisiddhanta SarasvatI Prabhupada, which bestows rupanuga-dhupe dasadik amodita (4) eternal service at the Yoga-pltha in Mayapura upon The waterfall of transcendental joy known as Sriman those who observe it. Vinoda 1 is the oil which fills the lamp and the teach- sarvatram pracara-dhupa saurabha manohara ings of the followers of Sri Rupa is the incense which baddha mukta nlikula mugdha caracara (2) delights all directions with its sweet fragrance. Like the enchanting fragrance of incense, his preach- sarva-sastra-sugambhira kanina-komala ing has spread everywhere, thereby astonishing all yugapad susobhana vadana-kamala (5) devotees, both liberated and conditioned, and all liv- His lotus face simultaneously radiates a stem gravity ing entities, both moving and non-moving. rooted in his profound realisation of all the sastras and bhakali-siddhanta-dipa jvaliya jagate a softness born of his deep compassion. parica-rasa-seva-sikha pradipta tahate (3) svnrna-kanti vinindita sri-anga sobhana perfect He lit up the entire world with the lamp of the yati-vasa paridhane jagat-kalyana (6) conclusions of pure devotion. This lamp is composed The lustre of his beautiful bodily limbs, dressed in the of five brilliantly glowing flames which represent ser- robes of renunciation for the welfare of the entire cre- vice in the five primary rasas. ation, vanquishes the effulgence of molten gold. paftca mahadlpa yatha panca mahajyotih nana cbande sajjana camara dhidaya triloka-timira-Mse tividya durmnti (4) gaurajana ucca-kanthe sumadhura gaya (7) The five flames of the arati lamp are like five radiant With great skill and dexterity Sri Sajjana2 fans him with lights which, representing the five rasas, destroy the a camara while Sri Gaura-narayana' sings very sweetly darkness of ignorance and crooked intelligence at the top of his voice. throughout the three worlds. sumangala mrajana kare bhakta-gana bhakati vinoda-dhara jala sankha-dhara dUramati dura hade dekhe trivikrama (8) niravadhi bahe tiiha wdhn nahi iira (5) The water in the arati conchshell is the conception of Special Instructions to be Followed 102 Arcana-dipika 103 dludaya Srila Bhaktivinoda Thakura which flows continually sevcidarie narahari cSmara and which cannot be checked by anyone. ke£ava ali anande nirajana gaya (12) sarva-vadya-mayi ghanta baje sarva-kala As Narahari Prabhu, the ideal servant, fans Srila Kesava brhat-mrdanga vadhya pnrnmn rasala (6) Prabhupada with a camara, with great delight dasa sings this aratr song. Krsiia-kirtana, which is accompanied by various instru- Mangala-aratl ments such as the karatalas and bell, resounds for all Sri Gaura-Govinda Sri Srimad Bhakti Prajnana Kesava time, but really it is the printing press, known as the Composed by brhat-mrdanga, which distributes the supreme rasa. Gosvami Maharaja visala Mate sobhe tdaka ujjvala mangala sri guru-gaum mangala murati gala dese tulasTmnla kart jhalamala (7) mangala srJ radha-krsna yugala pJriti (1) Resplendent tilaka adorns his broad forehead, and Glory to the auspicious forms of Sri Guru and Gaura, around his neck a necklace of tulasl beads shines. and glory to Sri Radha-Krsna and Their amorous love. ajtviii-lambita bahu dirgha kalevara mangala nisanta lila mangala udaye tapta kmcami-bamna parama sundara (8) mangala Brati jage bhakata hrdaye (2) His long arms extend to his knees and his golden com- Glory to Their auspicious msaiita-lTla, which is the end of this aus- plexion is supremely beautiful. the night and Their auspicious awakening. May picious mafignia-arat J awaken in the heart of a devotee. lalita-hnmnya mukhe snehn-bhara has! anga kanti sobhe jaiche nitya pfirna sasi (9) tomara nidraya jiva uidrita dharaya lava jagarane visva jagarila haya (3) His charming, lovely face holds a smile which is full of affection, and his bodily complexion is like a moon O Krsna! Those souls who have turned away from You which is perpetually full. are sleeping in the darkness of night, but when You arise, the entire world awakens. yati dhanne paridhane aruna vasana prali niukla kaila medhavrta gaudJya gagatw (10) subha drsti kara prabhu jagatera jaguka hrdaye mora sumangala rati (4) Attired in daybreak-coloured cloth which signifies the religious principles of a sannyasi, he nullified the mis- O Prabhu! Glance upon the world with kindness! And conceptions which were like clouds covering the clear in my heart awaken that most auspicious rati. and established the doctrine of pure bhnkti. Gaudlya-sky mayura sukndi sari kata pikaraja bhafaiti-kusumekata kunja viracita mangala jagara lietu karichc mrafa (5) saundaryath'Saitrabhe tanra viiva atrtodita (11) The peacock, the male and female parrot, and the king auspi- The different stages of that bhnkti (bhava, prema, sneha, of cuckoo birds all exist solely to sing for Your and so forth) are like very fragrant flowers which com- cious awakening. prise a splendid kiiuja, and the beauty and fragrance of this kunja delights the entire universe. i 104 Arcana-dlpika Special Instructions to be Followed 105 sinnadhum dhvani kare jala sakhi-gniia basiyache gauracanda ratna-sbkhasane mangala sravane baje madhura kujana (6) arati karena brahma-adi deva-gane Mahaprabhu is Sitting on the branches of the trees, all the birds sing seated on a jewelled throne. The arat ceremony is their supremely sweet morning melodies which re- performed by Brahma, and all the other sound throughout the forest. Those sweet, soft, demigods are present. sounds and grace everyone. auspicious come narahari adi kari cfimara dhnlaya kusumita sarovare kamala-hiUola sanjaya makunda vasu-ghosa adi giiyn mangala saurabhe bahepavarm kailola (7) Mahaprabhu's associates like Narahari and others fan Him with On the pond of lotus flowers the lotuses are swaying whisks, and Sanjaya, Mukunda and Vasu are the expert and the breeze carries their auspicious fragrance. Ghosa singers that lead everyone in kirtana. jhanjhara kamsarn ghantii §ankha karatala satikha baje mangala mrdanga baje paraffin rasala (8) ghanta baje baje karatala mndhura madhura baje parama rasala This kirtana in which the devotees are playing differ- The sounds of the ent types of gongs, the bell, conchshell, karatalas and conchshell, cymbals and sweet mrdanga are very relis liable to hear. the auspicious mrdanga is the supreme rasa. matigala arati kare bhakatera gana bahu kali candra jini vadana ujjvala sri-kesava dasa kahe nama-sankirttava (9) gala-dese vnna-mala kare jfiala mala The brilliance Performing mangala-iirati in the company of the devo- of Mahaprabhu's face conquers millions and millions of moons, and the garland of forest flow- tees, Sri Kesava dasa sings namasankirtana. ers around His neck also shines. Sri Gaurasundara sandhya-aratl siva-suka-narada preme gadgada wbhn jaya jaya gauracander aratika bhnktivinoda deklw gorara sampada jahnavi-tatn-vane jagn-mana lobha Siva, Sukadeva Gosvami, and Narada Muni are there, beautiful aratt ceremony All glories, all glories to the and their voices are choked with transcendental lov- Mahaprabhu's beautiful of £ri Caitanya Mahaprabhu. ing symptoms. In this way Bhaktivinoda Thakura attracts all form on the bank of the Jahnavi (Ganges) relishes the glory of Sri Caitanya Mahaprabhu. the living entities of the universe. Sandhya-arati of Sri Sri Radha Krsna Yugala daksine nitSicanda vame gadadhara jaya jaya radha-krsna yugala-milnna nikate advaitn srlnivasa chatra-dhara arati karaye lalitadi sakhi-gaua On His right is Nityananda Prabhu, and on His left All glories, all glories to the meeting of Sri Radha Krsna! side is Sri Gadadhara. On either side stand Sri Advaita The headed arati Acarya and Srlnivasa Thakura, who holds an umbrella gpfns, by Lalita, perform the ceremony for Their pleasure. over Mahaprabhu's head. Special Instructions to be Followed 107 106 Axcana-dipika Srlmatl the eternal ser- madana-mohana rUpa tri-bhafiga-sundara O Tulasl-devl! Desiring to enter vice of Sri Radha and Krsna, 1 repeatedly offer pranSma pitambara sikhi-puccha cuda-manohnra to you, who are so dear to Sri Krsna. The beautiful three-fold bending form of Krsna, the je tomara sarana laya, sei krsna seva paya, attractor of Cupid, dressed in a yellow silk dhoti and krpa ktiri kara tare vrndavana-vasi wearing a crown decorated with a peacock feather, is tulasi krsna-preyasi (namo namah) (2) simply captivating to the mind. One takes shelter of you attains the service of Sri lalitn-madhavn bame vrsabhanu-kanya who Krsna. Please be merciful and make me a resident of nila-basand gauri rupe gime dhanya Vrndavana. Sitting to the left of the amorous and charming Sri tomara carane dhari, more amtgata kari, Madhava is the beautiful daughter of King Vrsabhanu, gaurahari-seva-magna rakha diva ni§i Srimati Radhika, dressed in a $M the colour of a blue tulasi krsna-preyasi (namo namah) (3) lotus. Her complexion is the colour of molten gold and all Her characteristics and qualities are highly praise- Becoming your follower and taking the dust of your worthy. feet, day and night I will be immersed in the service of Gaurahari. nana-vidlia-alarikara kare jhalamaln Sri hari-mana-vimohana vadmw ujjvala dfnera ei abhilasa, mayapure dio vasa, angete makhiba sada dhama dhiiti rMi She is decorated with various shimmering, sparkling tulasi krsna-preyasi (namo namah) (4) ornaments and Her face is splendorous; thus She is the Sri enchanter of the mind of Hari. The desire of this fallen person is that you will make I will always smear visdkhadi sakhT-gana nana rage gaya me a resident of Mayapura where bodily limbs. priya-narma-sakhT-jata canmra-dhulaya the dust of the dhama on my tomara arati lagi, dhnpn, dipa, puspa tnmigi, All the gopis headed by Visakha sing many beautiful mahimii bakhani ehe han more klnisi songs while the priya-tiarma-sakhis soothe Radha and tulasi krsna-preyasi (ruuno namah) (5) Krsna with camara fans. sri-radha-madhava pada wrasija n£e Performing your arati with incense, a ghee lamp, and 1 from describing bhaktivinoda sakhi-pade. sukhe bhnse flowers, will derive great happiness your glories. At the feet of the damsels of Vraja-dhama lies an ocean jagatera jata pln'da, kabhu nahe samatula, of joy. There Thakura Bhaktivinoda swims, hoping to sarvatyaji krsna lava pntra manjari vildsi attain the lotus feet of Radhika and Madhava. I itlasi krsna-preyasi (namo namah) (6) Sri TulasI-aratT Because Krsna is pleased only by your soft leaves and by §ri Srimad Bhakti PrajnSna Kesava Gosvaml Composed manjaris, there is no flower in the world which is your namo namah tulasi krsna-preyasi (name nnmnh) equal. radha-krsna nitya-seva-ei abhilafld) 108 Arcana-dlpika Special Instructions to be Followed 109 ogovrnde maharanil dina krsna-dasa kai/n, mora uena ei Imya, tomara padapa tale, deva rsi kutuhale, srhrddha-govinda-prema sada yenn bhasi sarvatlrtha laye tdnra hana adhivasf This very fallen and lowly servant of Krsna prays, "May tulnsl krsna-preyasl (nnmo nnmah) (7) I always swim in the love oi Sri Radha and Govinda." O Vrnde MaharanT! All the demigods, sages, and lioly places joyfully reside at your feet. sri-kesava ati d'xna, sddhana-bhajana-hlna, tomara dsraye sadd namanamie bhdsi tulasi krsna-preyasi (name namah) (8) Devoid of sadhnnn-bhajana, this fallen Sri Kesava takes shelter of you and attains unbroken namananda. Sri Tulasi-aratI (AdikarT-bhede) namo namah tulasi krsna preyasl radhd-krsna pada-seva ei abhildsi Tulasi, beloved of Krsna, I offer pmnama unto you again and again. My desire is to obtain the service of Sri Sri Radha-Krsna. ye tomara sarana laya, tarn vaneM purna-haya, krpa-kari kara tare vrnddvana-vasi Whoever takes shelter of you has his wishes fulfilled. Bestowing your mercy on him, you make him a resi- dent of Vrndavana. .7 nivedana dhara. saklma anugata kara, radha- krsna-scva diya kara nija-dasT My desire is that you also grant me a residence in the pleasure groves of Sri Vrndavana-dhama. Thus, within my vision I will always behold the beautiful pastimes of Radha and Krsna. more ei abhilasa, vilasa-kunje dio vasa, uayane lieriva sadd yugala-rupa-rasi 1 beg you to make me a follower of the vraja-gopfs. Please give me the privilege of devotional service and make me your own maidservant. Addendum 111 Sri Krsna only isSvayam Bhagavan; ( 1 3) Vrajendra-nandana sakti and the origin of all avalaras. Addendum He is the possessor of all of all living Rendering service to I Iim is the primary duty entities; all other activities are secondary. formless (14) Those people who consider that Bhagavan is are athe/s/s, and one should never associate with them. ultimate objec- (15) Attaining prema for Sri Krsna is the real tive of the jwa. for His The Upadesavali (16) The service of Krsna is our life, if performed of Sri Srimad Bhakti Prajnana Kesava Gosvami —acan/a kesari pleasure with a favourable attitude, devoid of all other de- (the lion-like acarya) sires, not covered by jnana and karma, and performed by the body, mind, words, and all of the senses. (1) Bhagavad-bhakti is attained by vismmbha-seva or intimate service to the lotus feet of Sri Guru. The Upadesavali (2) Honest service to Sri Hari, guru and the Vaisnavas is ac- of Sri Srimad BhaktisiddhantaSarasvati Gosvami Prabhupada tual guru-seva. victory to (3) The ahga of bhakti known as ktrtaua is the best and com- (1) "Param vijayate sri-krsna-safikTrtanam-supreme the plete limb of bhakti. the congregational chanting of Krsna's names"-this is worship. (4) Only through the medium of klrtana are the other limbs Sri Gaudiya Matha's sole object of the object of the of bhakti accomplished. (2) Sri Krsna, who is the visaya-vigraha, others are to be (5) Renouncing bad association is actual solitude, and per- devotee's prema, is the sole enjoyer and all forming bhajana in the company of saiihus and Vaisnavas is enjoyed by Him. hari-bhajana are ignorant and the actual meaning of solitary bhajana. (3) Those who don't perform (6) Preaching hari-katha always and everywhere is real hari- murderers of their own souls. and direct realisation of kutana. (4) The acceptance of srl-harinama (7) To speak hari-katha always and everywhere or to be ab- Bhagavan are one and the same. Visnu are unable sorbed in speaking about services related to Sri Hari is real (5) Those who equate the demigods with silence. to serve Bhagavan. print devotional books (8) Performing gaura-bhajana in the mood of ntpanuga is the (6) Establishing a printing press to programmes con- actual mpralambha-bhajana of Sri Radha and Krsna. and preaching by organising nama-hatta Mayapura. (9) Taking shelter of the feet of a genuine pint, one should stitutes genuine service to Sri deeds, nor are we schol- serve Hari. (7) We are not doers of good or bad Hari's pure devotees (10) One should never give pain to any living entity by body, ars or illiterate-carrying the shoes of Sri hari. mind or words. as our duty, we are initiates into the mantra kiriannjah sadS conduct falls within the cat- (11) One should maintain his life by honest means. (8) Preaching without proper Without criticising the (12) One should always remember that Sri Bhagavan is one, egory of karma, mundane activity. self-this is my not many. nature of others, one should correct one's personal instruction. 110 112 Arcana-dipika Addendum 113 felt opportu- (9) Serving the vmje-vasls who great separation from medium of kirtana, and this will give one the good left Vraja reside in Mathura is internal Krsna when He to our su- nity to practice smaraiia, remembrance. The preme constitutional occupation. experience of rendering direct service to the a*takillh/a-llla, If we desire to follow an auspicious course in life, then eight parts of the (10) Sri Radha-Krsna's pastimes in each of the even countless disregarding the theories of people we should day, becomes possible. hear instructions from a transcendental source. calling out of Sri only (21) We should understand that the loud bird, insect or of (11) Life as an animal, any the countless Krsna's names is hhakti. thousands of species is acceptable, but taking shelter of de- anything which is offered by (22) Bhagavan will not accept ceit is thoroughly improper. Only an honest person possesses one-hundred thousand a person who doesn't chant harimma real auspiciousness. times daily. (12) Simple-heartedness is synonymous with Vaisnavism. chant harinama without (23) By sincerely endeavouring to constantly, one's Servants of a paramahamsa Vaisnava should be simple- offences and remaining fixed in chanting the tongue. hearted, a quality which makes them the topmost brahmanas. offences will fade and pure harinama will arise on Helping to draw conditioned souls away from their per- taking harinama, one (13) (24) As mundane thoughts arise while consequence verted attachment to the material energy is the greatest should not become discouraged. A secondary If is rescued from thoughts compassion. even one soul Manama ya's of taking harinama is that these useless mundane that act is infinitely not worry fortress, compassionate more benevo- will gradually dissipate; therefore, one should lent the of unlimited hospitals. and words to than construction about this. By dedicating one's mind, body great persis- (14) We have not come to this world to be construction work- serving srl-mrma and continuing to chant with darsana of His ers; we are the bearers of Sri Caitanyadeva's instructions. tence, Sri Nam! Prabhu will grant one (15) We will not remain in this world for long, and by pro- supremely auspicious transcendental form. And by continu- fusely performing hari-kirtarta upon relinquishing these are fully eradicated, by the r ing to chant until one's amrthas qualities and pas- material bodies we will experience the ultimate reward of power of sri-nama realisation of His form, embodied life. times will automatically arise. (16) The foot-dust of Sri Rupa Gosvami, the fulfiller of Sri Caitanyadeva's inner desires, is our lives' sole desired object. Sri Upadesamrta (17) If I were to desist from lecturing about the Absolute by Srila Rupa Gosvami Truth due to being fearful that some listeners may be dis- engage The foremost duty of those who desire to genuinely pleased, I would be deviating from the path of Vedic truth bhagavad-bhakti exhibited and in the sadhana or practice of and accepting the path of untruth. I would become one who embrace the preached by Sri Caitanya Mahaprabhu is to is inimical to the Vedas, an atheist, and would no longer with his book teachings of Srila Rupa Gosvami in pursuance possess faith in Bhagavan, the very embodiment of truth. follows: Sri Upadesamrta. These teachings are as (18) Krsna's darsana can only be attained through the me- vegam manasah krodha-vegam dium of the ear as one hears hari-katha from pure Vaisnavas; vaco jihm-vegam udaropaslha-vegam there is no other way. etan vegan yo visaheta dhirah (19) Wherever hari-katha is being spoken is a holy place. satvSm aptmam prtkwith sa sisi/at (1) (20) Proper sravana, hearing, is accomplished through the — 114 Arcana-dipika Addendum 115 One must practice to tolerate the urges of speech, mind, (2) by remaining determined to follow with complete anger, tongue, belly and genitals. The sober person who confidence the injunctions of the sastras and the instruc- is able to tolerate these six urges can rule the whole tions of &5 Gurudeva, the living sastra, who leads his world and is fit to become jagad-guru (one who can life in accordance with the sastra become the guru of the entire world or who can accept (3) following the sadhana of bhakti with great patience, disciples all over the world). despite facing many obstacles on the path that delay atyaharah prayasas ca accomplishing the objective of bhakti like sravana, kntana etc., pm jnlj 10 11 iya magrahah (4) to follow the limbs renounce a luxurious way of jana-sangtiS ca laulyam ca with persistence and to words, to live simply) for the pleasure of mdbhir bhakti r vinasyati (2) life (in other Sri Krsna Sincere sadhakas should try to guard themselves from (5) to abandon the association of non-devotees or those types of unfavourable activities which can com- six who are gross materialists, impersonal ists, atheists and pletely ruin their bhakti. These activities are as follows: religious pretenders, also to remain aloof from the as- of and those who keep illicit (1) eating more than necessary or accumulating any- sociation women thing beyond one's requirements association with women accept in one's life the conduct and precepts of (2) engagement in any endeavour which eventually (6) to leads to sense-gratification or deviation from the path the previous acdn/as. six principles, one is sure of bhakti By sincerely following these perfection in bhakti. (3) indulging in discussions on subjects unrelated to to attain bhakti daSS.li pratigrhndti towards the (4) unnecessary persistence rules and regu- guhyam akhyati prcchuti sdstras which are irrelevant and avoiding lations of the bhunkte bhojayate caiva rules are imperative those which sad-vuiham priti-laksanam (4) (5) associating with materialists or people who are not according to their inclined towards the process of bhakti (1) Offering gifts to pure devotees (6) being greedy to follow philosophies which are not requirements offered by them conducive for one's advancement in bhakti. (2) accepting the gifts (their used items) as their remnants (prasada) realisations of utsahan niscayad dhaityBt (3) revealing one's confidential bhajam lat-lat-karina-praimrlanat before them their confidential sanga-tyagiit salo vrtteh (4) inquiring from them about mdbhir bluiktih prasidhyati (3) realisations (5) to honour the prasada offered by the devotees with great delight One should lead one's life by to offer them prasada with love and affection (1) remaining enthusiastic to follow the rules and regu- (6) are the six symptoms of loving exchanges among lations which nourish one's bhakti or helps one to These devotees. advance in bhakti the 116 Arcana-dipika Addendum 117 to conditioned krsneti yasya giri tarn manasBdriyeta world, considering them be ordinary visible in their nature, like birth diksnsti cet praiwlibhis ca bhajantam Bam jlvas. The imperfections lethargy and the imperfec- suSntsaya bhajana-vijnam antmyam anya- in a low family, harshness, such as ugly features, disease, iiindMi-sunya-hrdnm ipsita-sariga-labdhyn (5) tions visible in their body deformities or other defects in the body are exactly like kanistha-ndhikan One should within the mind honour a the appearance of bubbles, foam and mud in Ganges who has uttered Krsna's name by saying, even once, water. Despite such apparent pollution in the water of 'O Krsna,' considering him to be part of one's family. the Ganges, she doesn't leave her inherent form as dram- By offering dandaval-pwnama, one should honour a bhutn-brahma, transcendence in the form of water, accepted dlksii from a quali- madhyama-adhikdn who has liquid. Similarly, the self-realised Vaisnavas always ex- understanding the principle fied sad-gum after properly ist on the transcendental sphere and one should not in bluigavat-bhnfmw in {tattva) of dJksii, who is engaged emphasise their material shortcomings. pursuance with the Vaisnava convention and who is endowed with discriminating vision towards Sy&t krsna-iwma-caritadi-sitapy avidya- na rocika nu favourable and unfavourable concepts. The devotee pittQpatavta-rasanasya khalu sown justd who has thoroughly realised the essence of bhejana ac- kintv ildnrnd anudinam kramad bhavati tad-gnda-nnlla-hantrT (7) cording to the injunctions of Srltnad-Blidgavatam and SOMm is engaged in the other Vaisnava literatures, who Oh! The tongues of those who are afflicted by the jaun- single-minded devotion, bhajana of Sri Krsna with dice of avidya or those who are seized by ignorance heart supremely pure and sublime due to his whose is due to being averse to Sri Krsna since time immemo- for Sri Krsna, and who is de- undeviated attachment rial, cannot relish the nectarean name, form, qualities criticiseothers is a rnalin-bhagavat, void of any propensity to and pastimes of Sri Krsna, which are compared to sugar association of such a devotee topmost devotee. The candy. Instead, these attributes taste bitter to them. But situated on the exalted position of bhnjaim-that is, who if one faithfully and regularly takes this sugar candy- expertly engaged in the conventional bhajana of re- is that is, chants and hears the transcendental name, form, (serving in the mind) membrance and marwsi-bhava-seoa qualities and pastimes of Sri Krsna-then gradually eight-fold pastimes of Sri Sri of the asta-faltya-IMj the these attributes become relishable or sweet to him and Krsna-is the most desirable among the like- Radha destroy at the root his disease, the jaundice of avidya, affectionately disposed devotees. One minded and aversion to Sri Krsna, from the root. In other words, he dandavat-pmnaina, should honour such a devotee by becomes spontaneously attached to Sri Krsna." submissive enquiry and rendering loving, intimate ser- vice unto him. Guru -tattva Symptoms of a sad -guru drstaih svabhaya-janitair vnpusas ca dosair na prahiatvam Urn bhakta-janasya paSyet (1) One who sincerely desires to make spiritual advancement gangambhasam na klutlit budbudn-phena-parikair must take shelter of a sad-guru. The symptoms of a sad-gum are brahma-dravatvam upagacchali mra-dharmaih (6) explained in Srwiad-Bhagavatant (11.3.21): One shouldn't keep a materialistic vision toward the tnsmftd giinnu prapadyate devotees of the Lord who are situated in this material jijndsu siryu ulttimant 118 Arcana-dipika Addendum 119 snbde pare en nisnat,iiii engaged in the worship of sn Visnu, he is fit to be ac- brahman 1/ upasamairayam cepted as guru according to the iasrtic injunction. To understand one's highest welfare, an inquisitive (4) Caitanya-caritiwirlii, Madhya-lila 8.127: sadhaka must seek the shelter of the lotus feet of a sad- kiva vipra, kiva nyihi, scriptures {sruti-sastra), who is fully competent in the A person is eligible- to accept the position of the guru understanding of Parabrahma-in other words, situated only if he is thoroughly learned in the science of Krsna, in proper realisation of Adhoksaja, the Lord who is regardless of being a brahmana, a siidra, a grhastha or a beyond the approach of our blunt senses, who has un- santiyasa or the SSrffma in which he is situated. flinching faith in the holy name of the Lord, and who, To be a krsna-tattvida, expert in the science of Krsna is the having transcended the complexities of mundane na- salient feature of a guru. ture, is completely detached from this world from Sri" Gaudiya-kanthahara: One only should accept htirinama and dtksa from such a (5) sad-guru. n&r&yanc 'pi vikrlini yati guroh pracyutasya durbuddheh kamalatii jaladapetam sosayati ravirna posayati (2) from Upadesamrta (1): Bhagavan is displeased with the foolish person who, vaco vegam manasah krodhn-vegam Sri even after accepting, dJksa, does not engage in render- jihvii-vegam udaropastrw-vegam ing service to Sri Gurudeva. For example, sunrays cause etfifl vegfin i/o risaheta dhirah the lotus flower to blossom, but the same sunrays do sarvnm aplmfim prthivim sa iisyat not nourish a lotus which is out of water. Rather they is with The sober person who can tolerate the urges of speech, burn it. In this analogy the water compared mind, anger, tongue, belly and genitals, can rule the Gurudeva, the sun with Sri Bhagavan and the lotus whole world or he is called a gpsvllmf, the one who has with the sadfwkn. mastered his six enemies (urges (6) from Bliakti-sividarbha (237): (?) from Sri Hari-bhakti-vilasa: Hanoi rutte gurustrdta s,j: karma- mpuimu vipro mantra-tantra visiiradah gurau ruffe naJaticana avaisimi'o giirur na sifld -vaisuavnh svapaco guruh tiismat sarva-prayatnena gurum eva prasfidayel A brahmana, though expert in the six kinds of activi- ties-that is the performance of yajt'ui, sacrifice for himself If Sri Hari becomes displeased with someone, he can and for others, the study of the silstrn and teaching it to be protected by Sri Gurudeva,, but il Sri Gurudeva be- others, giving charity and accepting gifts from others, comes displeased with someone, no one can protect and also the skillful recitation of mantras, who is learned Gurudeva him Therefore, it is appropriate to plea&eSri in the science of fflfifra-cnnnot be accepted as guru if he with one's endeavours m -ill respt is not ti Vaisnava. On the other hand, it a person is born in the family of candalas, dog-eaters and is devoutly 120 Arcana-dipika Addendum 121 (7) An exclusive devotee of Sn Sri Radha-Krsna will never punaS w yBeatrutnSya perform the worship of any demigod- In Bhagavad-gUd (9.25) jBta-rtipam adat prabhuh it is stated: tuto 'nrtarh madam kamnm rajo vnimm en pnncamam yanli deva-vrata devan pilrn yanti pilr-vratdh amuni pnfica stlwtani bhutani yiinti bhutejya hy udharma-prabhavah kalih i/miti mad-yajino 'pi mam aullareyena daltani nyavasat t an-mde$a-krl Those who worship the demigods will take birth among the demigods, those who worship ghosts and nthaitani na seiwta spirits will take birth among such beings, those who bubhiisuh purusah kvacit worship ancestors go to the ancestors and those who visesnto dhnrma-sTlo worship Me will live with Me. nlja lokn-palir guruh In this iloka, Bhagavan is saying that those who perform His SriSuta GosvamI said: Hearing the petition of Kali per- worship will attain His abode, from where no one returns sonified, King Pariksit permitted him to stay at four illicit asso- to this temporary world. The worship of demigods is the places where (1) gambling, (2) drinking, (3) indirect worship of Bhagavan, not the direct worship which ciation of women (or excessive attachment to them) a iul These sinful ac- is the only aim of all the sastras. Since the demigods them- (4) animal slaughter were performed. in four types of irreligious selves as well as their planets are temporary, whatever result tivities consequently result or truth lessness (hypocracy and crook- one obtains by worshipping them is temporary, but practices, falsity intoxication (lack of austerity), extreme Bhagavan and His abode are eternal, so anyone who exclu- edness), with bodily relation (due to forgetfulness sively worships Him eventually attains His eternal attachment of one's original svarupa) and cruelty (lack of mercy). association in His eternal abode. Moreover, the worship of Then Kali personified asked for some other places demigods along with the worship of Bhagavan does not help to stay and King Pariksit allowed him to stay where one to maintain an exclusive stage of devotion, but rather (Kali personi- there is gold (wealth). Thus Kali-yuga keeps one's frame of distracted. mind Thus, due to the lack intoxication, fied) received five places to live: falsity, of single-minded devotion towards Bhagavan, one remains lust, enmity and envy (passionate endeavours) and bereft of the highest destination one could otherwise attain. thereby respecting the order of King Pariksit, the per- birthplace of irreligious (8) Five places unfavourable to the execution of hhakti sonality of Kali, the origin or living at the above five assigned {Srlmad-Bhagavatam 1.17.38-41 ): practices, started places. Therefore, people who desire their supreme never take shelter or associate with abhyarttrilas tada tatmtti well-being should these five places. Especially religionists, kings, public sthdnani ktilaye dadau leaders, the bona fide preachers of religions and those dyuUim petnarit striynh suna who are gurus should remain very careful not to be- yatradharmaS ca l u r-vidhah come afflicted by these irreligious practices; in other words, to remain aloof from these practices. Addendum 122 Arcana-dipika 123 (3) To commit violence towards anv of the residents of the (9) Association of women-unfavourable to bhakti {Srimad- holy dhama or to any of the pilgrims Bhagavatam 9.19.17): who go there, or to think that they are ordinary mundane people. matra svasra duhitra va (4) Performing mundane activities while living hi the holy ndmviktdsano bhavet place. indriya-grdmo balai'dn (5) Earning money by and making a business of Deity wor- vidvamsam karsati apt ship and the chanting of the holy name. One should never sit alone on the same seat even with (6) To think that the holy dhama belongs to some mundane one's own mother, sister or daughter, for the senses are country or province such as Bengal, to think that the dhama so strong that they can even deviate a person who is of the Lord is equal to a holy place connected with some very advanced in knowledge. demigod, or to attempt to measure the area of the dhama. (7) To commit sinful acts while residing in the dhama. (10) The association of people too attached to women is to (8) To consider Vrndavana and Navadvipa to be different. be abandoned (SrJmnd-Blmgavatnm 3.31.33-34): (9) To blaspheme the iSstras which glorify the dhama. satyam snucam daya maunam (10) To be faithless and think that the glories of the dhama buddhih srir yasah ksdma are imaginary. samo damo bhagas ceti yat-sangad yati sanksayam Centre list of Sri Gaudlya Vedanta Samiti tesv nsnntesu mudhesu 1. Sri Devananda Gaudlya Matha-Tegharipada, P.O. khatidiiatmasv asadhusu Navadvipa, Dist. Madia, West Bengal sai'ignfii na kuryac chocyesu 2. Sri Kesavafi Gaudlya Matha-Jawahar Hat, Mathura, Uttar yosii-krlda-mrgesu en Pradesh, Ph. 0565-409453 One should never associate with unvirfuous persons 3. Sri Uddharana Gaudlya Matha-Cuncuda, Hugali, West who are dull-headed fools, restless, devoid of knowl- Bengal edge of self-realisation and simply dancing dogs in the 4. Sri Riipa-Sanarana Gaudlya Matha-Daangali, Vrndavana, hands of wicked women, because by such association IJttara Pradesh, Ph. 0565-443270 v one is sure to become bereft of qualities such as truth- 5. Sri Gopinathajl Gaudlya Matha-Ranapat Ghat, Vrndavana, fulness, cleanliness (internal and external), mercy, Dist. Mathura (LLP.) gravity of speech, spiritual intelligence, wealth and 6. Sri Durvasa Rsi Gaudlya asrama-Ishapura, Mathura (U.P.) fortune, shyness, fame, forgiveness, control of the mind 7. Sri Bhaktivedanta Gaudlya Matha-Sannyasa Road, and senses. Kankhal, Haridwar (U.P.)' 8. Sri Nllacala Gaudlya Matha-Swargadwar, Puri (Orissa) Dhama-aparadha 9. Sri Vinoda-bihari Gaudlya Matha-28, 1 laldar bagan lane, towards the holy (Offenses dhama) Calcutta-4 (W.B.) (1) Contempt and disrespect towards the guru who is the 10. Sri Golokagafija Gaudlya Matha-Golokaganj, Kavalpada, revealerof the dhiinui to his disciple. Dhubadi (Assam) (2) To think that the holy dhama is temporary. 124 Arcana-dipika Addendum 125 11. Sri Narottama Gaudiya Matha- Arvind lane, Dist. Books available from: Kuchbihar (W.B.) Sri Kesavaji Gaudiya Matha Mathura, U.P. 281001, India 12. Sri Gopalajl Ciaudiya Pracara Kendra-Randiya Hat, Dist. Tel: (0565)409453 Baleshvar (Orissa) Gaudlya Vedanta Publications 13. Sri Kesava Gosvami Gaudlya Matha-Shaktigash, Siligudi Website: www.igvp.com (W.B.) E-Mail: [email protected] 14. Sri Pichalada Gaudiya Matha- Ashutiyabada, Modinipur (W.B.) Sri Rupa-Sanatana Gaudiya Matha 15. Sri Siddhavati Gaudlya Matha-Siddhabadi, Seva Kurija, Vrndavana, U.P. 28112, India Rupanarayanpur, Dist. Vardhuran (W.B.) Tel: (0565)443270 16. Sri Vasudeva Gaudiya Matha-P-O. Vasugaon, Dist. Kokadjhar (Assam) Sri Devananda Gaudlya Matha Tedaripadha 17. Sri Meghalaya Gaudiya Matha-Tura, West Garo Hills Navadvipa, West Bengal (Meghalaya) 18. Sri Syamasundara Gaudiya Matha-Milanpalli, Siligudi, Sri Gour Govinda Gaudiya Matha Darjeeling (W.B.) 32 Handsworth Wood Road 19. Sri Madana-mohana Gaudiya Matha-Mathabhanga, Birmingham B20 2DS, England Kuchbihar (W.B.) Tel: 0121 682 9159 20. Sri Krti-ratna Gaudiya Matha-Sn Caitanya Avenue, Durgapur (W.B.) 21. Sri Madhavajl Gaudiya Matha-1, Kalitala lane, P.O. Vaidyavati, Dist. Ilugali (W.B.) 22. Sri Gaura-Nityananda Gaudiya Matha-Rangapur, Silchar, 2 Kaehada (Assam) 23. Sri Trigunatita Suradhi asrama-Gadkhali, Navadvipa, Dist. Nadia (W.B.) 24. Sri Gaudiya Vedanta Catuspathl-Manipur, Navadvipa, Dist. 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