Yogapéöha Sevä

From Siddha Kåñëa däsa Bäbäjé's Guöikä

Yogapéöha is the ritual service of Çré-Çré Rädhä-

Kåñëa and Çré Caitanya Mahäprabhu. The Vraja-
yogapéöha is mentioned in the Båhad Gautaméya
Tantra, Çréla Raghunätha däsa Gosvämé's 'Muktä
Caritra' (verse 195), Çréla Kåñëa däsa Kaviräja's
"Govinda Lélämåta" (21.94) and in Çré Viçvanätha
Cakravarté's Saìkalpa Kalpadruma (verse 52) and
'Kåñëa Bhävanämåta' (Chapter 12, 83-86). The
following is a literal translation from 'Çré-Çré Gaura-
Govinda Lélämåta Guöikä', issued by Çré Ananta
däsa Bäbäjé Mahäräja.

NAVADVÉPA: YOGAPÉÖHA MEETING AND

SERVICE:

(This event occurs daily at about 8.a.m.) In

Navadvépa Çréman Mahäprabhu is in bhäväveça
(ecstatic loving absorption), surrounded by His
devotees on the terrace of His bedroom. Agitated by
the fragrance of the flowers and the humming of the
bumblebees the Lord roars of ecstatic love, while the
devotees attain external consciousness and end their
song (about Çré-Çré Rädhä-Kåñëa's secret meeting
at Gupta Kuëòa in Nandéçvara). The Lord, in half-
external consciousness, then stands in the trowel of
the Yogapéöha-lotus. The devotees also stand in their
respective places in the Yogapéöha and the sädhaka
däsa (aspirant devotee) stands on the left side of his
Gurudeva, beholding the beauty of Çréman
Mahäprabhu and His associates.

Çréman Mahäprabhu stands in the jeweled temple of

the Yogapéöha in the town of Navadvépa. The turrets
of this temple are beautified by wonderful jewelled
jugs, the interior is made of sapphires and the roof is
made of gold studded with pearls. In each of the four
walls are gates with a total of eight doors made of
eight kinds of jewels. Inside there is a beautiful
canopy with ruby and moonstone tassels. The turtle-
shaped Yogapéöha-lotus within this temple is
endowed with a golden, jewel-studded six-syllable
Gaura-mantra in the shape of a yantra. Although this
Yogapéöha-lotus shines brighter than hundreds of
thousands of suns it is also cooler than hundreds of
thousands of moons. The bottom of this jewelled
throne in the trowel of that Yogapéöha-lotus is
studded on both flanks with rubies, the legs are
made of sapphires and the back of lapis lazuli. This
throne has soft pillows, a moonlike back-pillow and
beautiful side-cushions.

On this divine seat Çré Gaurasundara is seated in the

mood of the Yugala Kiçora, on His right stands
Nityänanda Prabhu in the mood of Anaìga Maïjaré,
facing Him is Çré Advaita Prabhu in the mood of
Viçäkhä-sakhé, and on His left stands Çré Gadädhara,
who offers the Lord betel leaves in the mood of Çré
Rädhä. On Gadädhara's left again stands Çréväsa in
the mood of Çré Maïjaré.
Outside of this there is a circle of the eight petals of
the Yogapéöha-lotus where Çré Svarüpa Dämodara
and the other mahäntas are standing, in the mood of
the añöasakhé, headed by Lalitä. In the north is Çré
Svarüpa Dämodara, in the northeast is Rämänanda
Räya, in the east Govindänanda Öhäkura, in the
southeast is Vasu Rämänanda, in the south is
Çivänanda Sena, in the southwest is Govinda Ghoña,
in the west is Vakreçvara Paëòita and in the
northeast is Väsudeva Ghoña. In the outer corona of
petals Jähnava Öhäkuräëé is in the north, Çré
Govinda Kaviräja in the northeast, Karëapüra Kaviräja
in the east, Nåsiàha Kaviräja in the southeast,
Bhagavän Kaviräja in the south, Ballabékänta
Kaviräja in the southwest, Gopéramaëa Kaviräja in
the west and Gokula Kaviräja in the northeast, all in
the mood of the sakhés.

In the corona in the filament the eight Gosvämés are

standing in the mood of the eight maïjarés, headed
by Çré Rüpa Maïjaré. In the north is Çré Rüpa
Gosvämé, in the north-east is Lokanätha Gosvämé, in
the east is Raghunätha Bhaööa Gosvämé, in the
south-east is Raghunätha Däsa Gosvämé, in the
south is Gopäla Bhaööa Gosvämé, in the south-west
is Çré Jéva Gosvämé, in the west is Sanätana
Gosvämé and in the northwest is Kåñëa däsa
Gosvämé. Then there are the four surrounding
doorkeepers - at the northern gate stands Käçéçvara
Paëòita, at the eastern gate Mukunda Öhäkura, at the
southern gate Çivänanda Cakravarté and at the
western gate Çré Räma Paëòita. Surrounding the
outer petals of Jähnava Öhäkuräëé the guruvarga
(one's succession of spiritual masters) is standing
and behind his own Çré Gurudeva the sädhaka däsa
is standing.

Then, on the order of his Gurudeva, the sädhaka

däsa prepares two golden trays containing perfumes,
flowers, Tulasé-leaves, incense, lamps, flower
garlands and sandalwood pulp. He gives one tray to
his Gurudeva and Çré Gurudeva, obtaining
permission from the guru-varga, enters into the
whorl of the Yogapéöha-lotus and offers four Tulasé-
leaves (two leaves on each side of a soft bud) in
between four toes of Çréman Mahäprabhu's right
lotus-foot. In the same way he offers Tulasé-leaves
with buds to Mahäprabhu's left lotus-foot. After
offering each Tulasé-leaf he wipes his (right) hand
with a wet cloth. Then he offers two sandal-anointed
roses in the middle of Çréman Mahäprabhu's jewelled
anklebells (one on each) (thinking the stalks of the
rose petals are too hard for the Lord's tender lotus
feet the sädhaka däsa strings them together). Then,
on the edges of the roses and the jewelled ankle
bells Gurudeva places white flowers at the lotus feet
of the Lord. After that he beautifully anoints the
Lord's forehead with fragrant sandal-pulp put on a
flower, and hangs a Vaijayanté-garland of five
different kinds of forest flowers around the Lord's
neck. In the same way Çré Gurudeva worships
Çréman Nityänanda Prabhu and Çré Advaita Prabhu.
After this he offers Çré Gauräìga's prasädé flowers
and Tulasé-leaves to the hands or heads of
Gadädhara Paëòita and Çréväsa Paëòita, the
remnants of Gaura's sandalwood pulp to their
foreheads and the Lord's prasädé garlands to their
necks.
After this the same remnants of flowers, Tulasé,
sandalwoodpulp and flowergarlands are offered to
Çré Nityänanda-çakti Çré Jähnavädevé and the eight
mahäntas, headed by Svarüpa Dämodara, the seven
Kaviräjas, headed by Govinda Kaviräja, the eight
Gosvämés, headed by Çréla Rüpa Gosvämé, the four
gatekeepers and the guruvarga. Çré Gurudeva then
hands the sädhaka däsa the prasädé tray and the
sädhaka däsa hands Çré Gurudeva incense and a
lamp. Çré Gurudeva washes his (prasädé) hands and
offers the incense and the lamp to Çréman
Mahäprabhu, Çré Nityänanda Prabhu and Çré Advaita
Prabhu, after which he offers the remnants to the
Lord's associates in the abovementioned order. Then
the sädhaka däsa takes whatever remnants of
flowers, Tulasé-leaves and flower garlands there are
of Çré Gurudeva's worship-tray and worships Çré
Gurudeva with it, after which he offers him ärati.
Then the sädhaka däsa washes his prasädé hands,
takes the other tray, which is not used for worship
yet (this is called ämäniyä) and takes permission
from Çré Gurudeva and the Çré Guruvarga to enter
the whorl of the Yogapéöha-lotus and offer püjä and
ärati to Çréman Mahäprabhu, His associates and his
guruvarga, just as Çré Gurudeva did. After this
arcanä (formal worship) and ärati the sädhaka däsa
returns to his guru and stands on his left side. After
this Çréman Mahäprabhu and His associates become
absorbed in the ecstasy of (Çré-Çré Rädhä-Kåñëa's
secret meeting at) Çré Nandéçvara's Gupta Kuëòa.
 VRAJA-DHÄMA: YOGAPÉÖHA MEETING AND
SERVICE

In Vraja, on the bank of Gupta Kuëòa, in the kuïja

named Açokänandada Çré-Çré Rädhä-Çyäma are
immersed in viläsa rasa (the flavours of lovemaking).
The fish-like eyes of the sakhés and maïjarés are
blissfully swimming on the endlessly billowing waves
on the swelling oceans of bhäva (Rädhä) and rasa
(Kåñëa), as they peep through the windows of the
kuïja. After Their viläsa the Çré Yugala comes out of
the kuïja and goes to stand in the whorl of the
Yogapéöha-lotus. This jewelled Yogapéöha-Mandira is
always served by all the six delightful seasons. Inside
there is a beautiful canopy with jewel-studded, pearl
tassles. Although this Yogapéöha-lotus shines
brighter than hundreds of thousands of suns it is also
cooler than hundreds of thousands of moons. In it is
a beautiful jewelled throne shaped like an eight-
petalled lotus flower. The jewelled trowel of this
throne has soft pillows and beautiful side-cushions.

Çré-Çré Rädhä-Mädhava, the endless ocean of

sweetness and beauty, are ecstatically standing
there, surrounded by Their eight sakhés. In the north
is Lalitä, in the north-east is Viçäkhä, in the east
Citrä, in the south-east is Indurekhä, in the south is
Campakalatä, in the southwest is Raìgadevé, in the
west is Tuìgavidyä and in the northeast is Sudevé. In
the outer corona are Anaìga Maïjaré in the north,
Kalävaté in the northeast, Çubhäìgadä in the east,
Hiraëyäìgé in the southeast, Ratnalekhä in the south,
Çikhävaté in the southwest, Kandarpa Maïjaré in the
west and Phullakalikä in the northwest. In the inner
corona of petals (the Keçara or filament) Çré Rüpa
Maïjaré is in the north, Maïjulälé Maïjaré in the north-
east, Rasa Maïjaré in the east, Rati Maïjaré in the
south-east, Guëa Maïjaré in the south, Viläsa Maïjaré
in the south-west, Labaìga Maïjaré in the west and
Kasturé Maïjaré in the north-east. Then there are the
four surrounding gatekeepers – at the northern gate
stands Muralé-devé, at the eastern gate Våndä-devé,
at the southern gate Våndärikä-devé and by the
western gate Menakä-devé. Surrounding the outer
petals of Anaìga Maïjaré the maïjaré-guruvarga
(one's succession of spiritual masters in their
respective maïjaré svarüpas) is standing and behind
his own Çré Gurudevé the sädhaka maïjaré is
standing.

Then, on the order of his Gurudevé, the sädhaka

maïjaré prepares two golden trays containing
perfumes, Keçara-flowers, Tulasé-leaves, incense, a
jewelled lamp, flower garlands and sandalwood pulp
(just as was described in the Navadvépa Yogapéöha).
She gives one tray to her Gurudevé and Çré
Gurudevé gradually offers Tulasé-leaves,
sandalwoodpulp, flowers and flower garlands in püjä
to the Yugala Kiçora and Their sakhés and maïjarés,
after which she offers äraté with incense and a lamp.
After Gurudevé has done this she gradually worships
her succession of guru-maïjarés and hands the
prasädé tray back to the sädhaka maïjaré. With this
prasäda of the Yugala Kiçora the sädhaka maïjaré
offers worship to her guru-maïjaré. First she offers
prasädé Tulasé-leaves and flowers to the hands or
the head of Çré Gurudevé, applies sandalwood pulp
to her forehead and hangs a flower garland around
her neck, and then she offers her ärati.

After this she washes her (prasädé) hands and

ecstatically enters into the trowel of the Yogapéöha-
lotus, taking permission from her guru-maïjaré and
her succession of guru-maïjarés. First of all she offers
eight Tulasé maïjarés to the lotus feet of Çré Kåñëa
(in the same manner as is offered to Mahäprabhu in
the Navadvépa-Yogapéöha above. After offering each
pair of Tulasé-leaves she wipes her hands with a wet
cloth) and flowers. She applies sandalwood pulp to
His forehead and hangs a garland of flowers around
His neck. In this way she also worships Çré
Rädhäräëé's lotus feet and offers the remnants of
Kåñëa's Tulasé-leaves and flowers to Her hands or
head. Then she offers the remnants of the Yugala
Kiçora to Anaìga Maïjaré, the eight sakhés, headed
by Lalitä, the seven secondary sakhés, headed by
Kalävaté and the eight maïjarés headed by Çré Rüpa
Maïjaré. She offers the prasädé Tulasé-leaves and
flowers to their hands, the prasädé sandalwood pulp
to their foreheads and the prasädé flower garlands to
their necks. She also offers the same prasädé articles
to the four gatekeepers, headed by Våndä, and her
succession of guru-maïjarés. Then she washes her
hands and offers ärati to the Çré Yugala with lamps
and incense, the prasäda of which she then offers to
Their associates in the abovementioned order. After
this she returns to her gurudevé and stands on her
left side.
While thus mentally rendering devotional service
within the Yogapéöha, the sädhaka should remember
his initiation-mantras and Gäyatré while externally
serving his Giridhäré (Govardhana Çilä), a dual deity
or a picture of Rädhä-Kåñëa. There are three
Yogapéöhas – in the morning in Navadvépa there is a
Yogapéöha-meeting in Mahäprabhu's abode, at
noontime on the Mädhavé-pavillion in the
flowergarden of Çréväsa Paëòita and at night-time
when Mahäprabhu meets His associates on the
courtyard of Çréväsa.

In Çré Våndavana the morning Yogapéöha-meeting is

at Gupta Kuëòa in Nandéçvara, at noontime at Çré
Rädhäkuëòa when the Yugala first meet at Madana
Sukhadä Kuïja, and at nighttime in Çré Våndävana in
the jewelled temple of the Mahä Yogapéöha in
Govinda Sthalé. In this way there is distinction
between three levels of Yogapéöhas - uttama (best),
madhyama (medium) and kaniñöha (juniormost).
According to their taste and their aspirations the
sädhaka should practise this mental Yogapéöha-
service1. Without or before rendering this mental
service and practising this mantra-smaraëa within
the Yogapéöha the sädhaka should not even take any
1
There are basically two kinds of rägänugä sädhanä - svärasiké añöakäliya
léläsmaraëa (which continues like a stream) and the mental service rendered (thrice
a day) at the Yogapéöha along with mantra-smaraëa (which is static like a lake). Just
as there are sometimes lakes within the current of a river, similarly the Yogapéöha
with its mantras resides like a lake within the current of the svärasiké (dynamic)
añöakäliya lélä. Just as the lake can reside within a current but a current cannot
reside within a lake, similarly the mantra-made Yogapéöha dwells within the stream
of the dynamic pastimes - it is not an independent practise at all! The practise of
(remembering) the dynamic pastimes is an independent practise and pervades
different places. Within this svärasiké lélä the Yogapéöha-püjä, arcanä and mantra-
japa takes place. Without the Yogapéöha-worship püjä, arcanä and mantra smaraëa
does not take place. In the manuals of Vraja-rägänugä bhajana both the
abovementioned léläs are being practised.
water. Çré Rädhä-Kåñëa and Their sakhés are leaving
the Yogapéöha again through a backdoor and return
to the town of Nandéçvara, where They blissfully take
rest in Their individual bedrooms. On the order of Çré
Guru Maïjaré the sädhaka maïjaré serves the lotus
feet of Sväminé. Because of the kiìkaré's sweet foot-
massage Çré Rädhäräëé blissfully falls asleep.

NAVADVÉPA : GAURA MÄDHURÉ

In Navadvépa Çréman Mahäprabhu and His

associates descend from the Yogapéöha lotus and
blissfully sit down on the terrace of the Lord's
bedroom, immersed in the rasa of remembering the
Vraja-lélä. The devotees all come and sit around the
Lord. On the order of Çré Gurudeva the sädhaka däsa
takes prasäda and then washes his mouth to start
washing the plates and the eating-place. Then, when
he returns to the Lord he is ordered by his gurudeva
to fan the Lord. Everyone is immersed in the pinnacle
of bliss while beholding the Lord's sweetness.

THE NOCTURNAL YOGAPÉÖHA-MEETING IN

NAVADVÉPA

(This worship is offered at 10.48 p.m.)

In Navadvépa Mahäprabhu is most blissfully sitting in

the courtyard of Çréväsa, surrounded by His
associates. When Mahäprabhu is remembering the
Yogapéöha pastimes of Çré-Çré Rädhä-Kåñëa at the
Govinda Sthalé in Vrajadhäma His heart becomes
possessed by the ecstasy of love and He goes to the
home garden of Çréväsa to stand in the whorl of the
Yogapéöha there. Knowing the Lord's feelings, Çré
Gadädhara Paëòita stands on the Lord's left (as Çré
Rädhä), Çré Nityänanda stands on His right, Çré
Advaita stands before Him and Çréväsa stands on
Çré Gadädhara's left.

After this all the other associates of Mahäprabhu -

the eight mahäntas headed by Svarüpa Dämodara
on the main lotus-petals, Çré Jähnavä and the seven
Kaviräjas on the outer petals, the eight Gosvämés
headed by Çré Rüpa and Sanätana in the filaments,
the four gatekeepers at the four corners and the
guru-varga in the corona outside of Çré Jähnavä-
devé, stand in their own position within the
Yogapéöha, just as they did in the morning. For the
worship of Mahäprabhu and His associates the
sädhaka däsa brings two golden trays with
paraphernalia of worship to Çré Gurudeva, and Çré
Gurudeva performs the arcanä of Mahäprabhu and
His associates just as he did in the morning. Then the
sädhaka takes the tray over from his guru and begins
to worship him with the prasädé Tulasé-leaves and
flowers.

Then, on the order of Çré Gurudeva, the sädhaka

enters into the Yogapéöha and performs his own
worship of Çréman Mahäprabhu and His associates
there with Tulasé-leaves, sandalwoodpulp, incense
and lamps. After performing this worship the
sädhaka däsa goes back to his guru and stands
behind him. Gurudeva then hangs his prasädé
garland around the neck of the sädhaka däsa. Then
Çréväsa Paëòita serves Mahäprabhu and His
associates fruits, roots sweets and other delicacies,
and finally betel-leaves. Then Mahäprabhu accepts
the ecstasy of Vraja and stands in His lovely
threefold bending form, imitating Kåñëa playing His
Muralé-flute. Knowing Mahäprabhu's feelings Çré
Gadädhara stands on the Lord's left.

The associates stand around the Lord, and, knowing

the Lord's feelings, Çré Svarüpa Dämodara sings lélä-
songs about how Çré Kåñëa plays His flute and sports
in the forests of Vraja with His beloveds. Hearing this,
Mahäprabhu is overcome with the eight sättvika
ecstasies of trembling, shedding tears etc. and He
starts wandering around in Çréväsa's garden with His
devotees, absorbed in the ecstasy of Vraja. The
devotees also become immersed in Vrajarasa and
remember their individual siddha svarüpas. The
sädhaka däsa, becoming also absorbed in his
svarüpa, renders services that are fit for the time of
the day and the year, such as fanning.

VRAJADHÄMA: YOGAPÉÖHA-MEETING AND

FOREST-SPORTS:

In Çré Våndävana's Nikuïja-forest Çré-Çré Rädhä-

Mädhava sit on a jewelled platform, surrounded by
Their sakhés, absorbed in laughing and joking. After
this Çré Kåñëa takes Çré Rädhä's hand and takes Her
along to stand on His left side on a jewelled throne in
the jewelled filament of the Yogapéöha, while He
Himself stands in His lovely threefold bending form.
Then the eight sakhés, headed by Lalitä, stand on
their eight lotus petals, Çré Anaìga Maïjaré, Kalävalé
and the other upasakhés stand on the eight outer
lotus petals, the eight maïjarés, headed by Çré Rüpa
Maïjaré, stand on the eight petals of the filament, the
four gatekeepers headed by Våndä-devé stand at the
four gates and the Guruvarga is standing in the
corona outside of Anaìga Maïjaré's one.

The sädhaka maïjaré prepares two golden trays for

the worship of Çré-Çré Rädhä Mädhava and Their
sakhés and brings them to her Guru maïjaré. Çré
Guru Maïjaré takes one of these trays and worships
Çré-Çré Rädhä-Mädhava and Their sakhés in the
Yogapéöha as he has done in the morning. The
sädhaka maïjaré takes the remnants of Çré Guru
Maïjaré's worship and serves Guru Maïjaré with these
leftover Tulasé-leaves, flowers etc. Then, on the order
of Guru Maïjaré the sädhaka maïjaré enters into the
Yogapéöha and serves Çré-Çré Rädhä-Mädhava and
Their associates with Tulasé-leaves, sandalwood pulp,
incense and lamps, just as she did in the morning
Yogapéöha-service. After this she stands on the left
side of Çré Gurudevé and Çré Gurudevé mercifully
hangs her prasädé flower garland around her neck.
Seeing the sweetness of the Yugala, everyone is
immersed in an ocean of transcendental bliss.

Thus ends Siddha Çré Kåñëa däsa Bäbäjé's

description of the Yogapéöha sevä