Beginners Guide to Krsna conciousness.

Introduction Human life is not meant for whimsical, mindless living,

but for understanding God - Krsna. Krsna can be understood by
the process of bhakti (devotional service). The most authorized
bhakti cult for this present age of quarrel and hypocrisy (Kali-
yuga) is that taught by Sri Caitanya Mahaprabhu.

Caitanya Mahaprabhu appeared in this world 500 years ago. He is

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

This book is meant especially for such persons. It is a practical

guide on how to chant the holy names, worship at home, apply
tilak, observe festivals, and so on. Most of the material is
applicable to all devotees, but some is especially meant for those
devotees living at home. However, this book is not a substitute for
personal guidance. Personal guidance is essential for neophyte
devotees to help raise them to the transcendental platform. Srila
Prabhupada writes: "For one who does not take personal training
under the guidance of a bona fide spiritual master it is impossible
to even begin to understand Krsna." (B.g. 11:54 purport). So this
book cannot be more than a supplement to personal guidance.
Even from a practical point of view, the procedures of applying
tilak, performing kirtan, etc., as outlined in this book, need to be
seen done by experienced devotees to get the idea properly right.
The instructions in this book are based on the practices of the
Gaudiya-Vaisnava sampradaya (the line of Vaisnavas coming from

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Lord Caitanya) as expressed in such authorized books as the Hari-
bhakti-vilasa, Bhakti-rasamrta-sindhu, Sri Upadesamrta, etc. More
specifically, the instructions given herein are based on the
teachings of His Divine Grace A.C. Bhaktivedanta Swami
Prabhupada. Without deviating an inch from the previous acaryas
and timeless scriptures Srila Prabhupada presented Krsna
consciousness in a manner exactly suitable for modern mankind.
Along with guidance on basic Vaisnava practices, some useful
information of particular importance and interest for newcomers to
Krsna consciousness have been included. However, the
philosophical aspects of Krsna consciousness have notbeen
entered into in great detail, because the philosophy of Krsna
consciousness has been elaborately explained in Srila
Prabhupada's books. This book is for those who are sufficiently
convinced of that philosophy as to want to apply it in their own
lives. (To solidify the practices outlined herein, readers are
repeatedly urged to take up the study of Srila Prabhupada's books
as a daily function in their lives).

Through these simple practices of Krsna consciousness, any

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

Understanding Krsna Consciousness As It Is Everybody in India

knows at least something about Krsna. Unfortunately, certain
unscrupulous persons have propagated many false concepts
about Krsna and about the process of bhakti. As a result, most
Indians, despite their natural Krsna conscious inclinations, are
confused about the real understanding and practice of Krsna-
bhakti. For them to take up Krsna consciousness in the actual
bona fide manner, they will have to become aware that many of
the ideas they have heard about Krsna and Krsna consciousness
are, in fact, totally erroneous and misleading. Some of the most
prominent misconceptions are as follows: 1. Krsna is a
mythological figure; He did not (and does not) actually exist. 2.

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Krsna was a great man but not the Supreme Personality of
Godhead. 3. Krsna was immoral. 4. There are many gods; they
are all the same, and worship of any of them is the same as
worship of Krsna. 5. By meditation and spiritual practice any
person can become as good as Krsna. 6. It is not the person Krsna
who is to be worshipped but the unborn, eternal nature within
Krsna. 7. When Krsna is merciful to me then I shall surrender to
Him. 8. Bhakti is only a stepping-stone to the achievement of
jnana. Although none of these ideas have any basis in reality,
having no support from any scriptures, and are in fact completely
fallacious, they have somehow or other become popular in Hindu
society. There are dozens of fancy sounding, erroneous theories
like this, propagated by envious people, whose only business is to
make a show of being religious, while diverting their followers
away from the actual goal of religion, which is to surrender wholly
and solely to Krsna, as the Lord Himself demands:

sarva dharman parityajya mam ekam saranam vraja aham tvam

sarva papebhyoh moksyayisyami ma sucah

"Abandon all varieties of religion and just surrender unto Me. I

shall deliver you from all sinful reactions. Do not fear." (Bhagavad-
gita: 18.66)

There are many such persons who appear to be pious and

religious, but who, if asked to accept Krsna as the Supreme
Personality of Godhead, the primeval cause of all causes, and to
surrender unto Him, bluntly refuse to do so. Such persons have
been described by the Lord Himself in Bhagavad-gita (7.15): na
mam duskritino mudhah prapadyante naradhamah mayayapahrta
jnana asuram bhavam asritah "Those miscreants who are grossly
foolish, lowest among mankind, whose knowledge is stolen by
illusion, and who partake of the atheistic nature of demons, do not
surrender unto Me." (1) Those who are interested in becoming pure
devotees should be very cautious of the contamination from non-
devotees and false devotees. The two main deviations from pure
devotional service are the Mayavada doctrine and sahajiyaism.
Mayavadis are impersonalists, who refuse to accept the Personality
of Krsna as the Absolute Truth. Their aim is to "merge with God."
Lord Chaitanya Mahaprabhu clearly said: "mayavadi krsne
aparadhi" "Mayavadis are offenders to Krsna." (Cc, Madhya-lila,
7.129). Srila Prabhupada explains why: "By covering the glories of
the Supreme Lord, the Mayavadi philosophers have done the
greatest disservice to human society." (Cc, Adi-lila, 7.120 purport).
"The Mayavadis praimary occupation is to offend the Supreme
Personality of Godhead, Krsna." (Cc, Adi-lila, 7.144 purport).

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However, this Mayavada philosophy is almost all pervasively
widespread in modern Indian thought. Srila Prabhupada said that,
"Impersonalism has killed India's Vedic culture." (Conversations...
5/7/76). Bhakti means surrender to Krsna, based on acceptance of
His supremacy, His transcendental personality, and His eternal
spiritual form. But Mayavadis preposterously seek to equate the
ordinary living beings with God; a proposition which undermines
the very basis of bhakti. Lord Caitanya Mahaprabhu therefore
warned that anyone who hears Mayavada explanations of
scripture is doomed; his spiritual life is ruined. (2) Sahajiyas are
pseudo-devotees, who take the process of devotional service to be
something very cheap. Without following the standard rules and
regulations of devotional service, they artificially consider
themselves highly advanced, making a false show of intense
devotion. There are still others who have commercialised Krsna
consciousness amongst the masses; such as unscrupulous
professional speakers, bhajan singers, comic book publishers and
false gurus. Although they may speak or sing of Krsna very nicely,
their main motivation is simply to make money. Then there are
numerous devotees who, despite coming in authorised Vaisnava
traditions, have compromised their beliefs and practices, and have
thus lost the essential spirit of surrender to Visnu. There are also
votaries of the false incarnations of God; and, due to the
perverted atmosphere in this age of Kali, some of these pseudo-
incarnations have captured the sentiments of the foolish people to
such an extent that their worship is often more popular than that
of the real God (Krsna). And the meaningless pronouncements of
such "gods" are taken as sacred philosophy by their bewildered
followers. All these classes of nondevotees, semidevotees and
pseudodevotees may appear to be practicing bhakti, but because
they are misinformed, misdirected, materially motivated, and/or
latently envious of Krsna, all their prayers, mantras and pujas
cannot be accepted as actual bhakti by those who are experts on
this path. In the words of Srila Rupa Goswami: sruti smriti puranadi
pancaratra vidhim vina aikantiki harer bhakti utpatayaiva kalpate
"Devotional service to the Lord that ignores the authorised
literatures like the Upanisads, Puranas, Narada Pancaratra, etc., is
simply an unnecessary disturbance in society." (Bhakti Rasamrta
sindhu 1.2.101). The position of modern day Indian religious
culture is such that real, authorised and bonafide practices are
going on side by side with all kinds of whimsical, distorted and
imaginary beliefs. There are so-called yogis, swamis, gurus, babas,
"incarnations," miracle workers, fakirs and other classes of
"godmen," teaching all varieties of weird and wonderful things,
with instructions on anything and everything save and except
surrender to Krsna, the Supreme Personality of Godhead. Indeed,

4
that which is bogus has become commonplace, and the genuine
rare, so much so that the superficial appears to have all but
swamped that which is real. To the untrained, the difference
between the genuine, the partially genuine and the false is not so
apparent. From the external point of view, Krsna consciousness
appears to resemble "another Hindu group." As in Krsna
consciousness, many groups have their own bhajans, temples,
festivals, scriptures, gurus, tilak and so on. Therefore the
nondevotees, without going deep into the matter, prematurely
conclude that " all paths are the same." But there is a vast
difference between the path of pure devotional service to Krsna
and all other paths. The difference is that Krsna consciousness is
the only factual and complete reality, as enunciated in the
revealed scriptures and accepted by all authorities; because only
Krsna consciousness (especially as taught in the line of Lord
Caitanya) teaches how to be free from all personal motives, and
thus attain one's constitutional position as an eternal servant of
Krsna, the Supreme Personality of Godhead. Srila Rupa Goswami
has defined this superlative standard thus: anyabhilasita sunyam
jnana-karmady-anavrtam anukulyena krsnanu silanam bhaktir
uttama "One should render transcendental loving service to the
Supreme Lord, Krsna, favourably, without desire for material profit
or gain through fruitive activities or philosophical speculation.
That is called pure devotional service." It is essential for every
aspiring candidate in Krsna consciousness to understand this
difference. This Krsna consciousness movement is not just another
"Hindu sect", nor is it just "another opinion." The Krsna
consciousness movement of Sri Krsna Caitanya Mahaprabhu is a
cultural, philosophical, and scientific presentation meant for the
respiritualisation of the entire world. It is destined to go down in
the annals of history as having saved human society in its darkest
hour.(3) Krsna consciousness is a serious education, not an
ordinary reilgion." (Quoted from SSR). "This Krsna consciousness
movement is genuine, historically authorised, natural and
transcendental, due to its being based on Bhagavad-gita As It Is. It
is gradually becoming the most popular movement in the world."
(Bhagavad-gita As It Is, Preface). "This Krsna consciousness
movement is meant for a complete overhauling of the whole
social, political, religious, moral, educational and hygeinic
principles." (Srila Prabhupada letter, 18.1.69). "Our programme is
sublime. Our philosophy is practical and authorised; our character,
the purest; our programme, the simplist; but our ultimate goal is
the highest." (Srila Prabhupada letter, 19.3.70). Therefore Krsna
consciousness is not just another "faith," derived from some
poorly informed religious sentiment. It is the science of the
Absolute Truth, being taught now as it has been since time

5
immemorial - because truth never changes, nor is it subject to the
adjustments of "seasonal fashions." Krsna consciousness is reality
distinguished from illusion, truth distinguished from falsehood,
light distinguished from darkness. Attainment of Krsna
consciousness is the highest perfection, not even comparable to
any particular faith or philosophy of this material world. Without
developing a clear philosophical understanding of the unique
purity of Krsna consciousness, then simply learning the techniques
of devotional service (as outlined in this book; performing kirtan,
applying tilak, etc.) will not help very much. Of course, activities in
Krsna consciousness are always beneficial, but, in order to make
rapid advancement, attachment to mundane religious processes
must be given up. As stated in Bhagavad-gita; 18.66: sarva
dharman parityajya mam ekam saranam vraja aham tvam sarva
papebhyo moksayisami ma sucah "Abandon all varieties of religion
and just surrender unto Me. I shall deliver you from all sinful
reactions. Do not fear." To distinguish between what is genuine and
what is bogus requires some training; more so for those deeply
steeped in devious misconceptions. The best programme
therefore is to study Srila Prabhupada's books repeatedly and
thoroughly (even if one cannot read many books, then Bhagavad-
gita As It Is will suffice to eradicate all doubts, for in this book
Srila Prabhupada has conclusively deliniated the superiority of
pure devotional service, and the inferiority of all other paths). One
should also associate with devotees who are firmly fixed-up in
Krsna consciousness; those who are free from all sentimental
attachments to cheating in the name of religion.(4) Some quotes
from Srila Prabhupada on these matters appear below: "Srila Rupa
Goswami advises that devotees who have already tasted the
nectar of devotion be very careful to protect devotional service
from such dry speculators, formal ritualistic elevationists and
impersonal salvationists. Devotees should protect their valuable
jewel of spiritual love from the clutches of thieves and burglars. In
other words, a pure devotee should not describe devotional
service and its different analytical aspects to dry speculators and
false renouncers. Those who are not devotees can never achieve
the benefits of devotional service. For them the subject of
devotional service is always very difficult to understand. Only
persons who have dedicated their lives unto the lotus feet of the
Supreme Personality of Godhead can relish the real nectar of
devotion." (From the "Nectar of Devotion" Chapter 34). "The fact is
that I am the only person in India who is critisising not only
demigod worship but everything that falls short of complete
surrender to Krsna. My Guru Maharaja never compromised and I
shall never compromise; similarly, none of my disciples should
ever compromise." (Srila Prabhupada letter, 19/1/72). Footnotes:

6
1. Srila Prabhupada said, "This verse is very important"
(Conversations). 2. Srila Prabhupada has firmly refuted the
Mayavada philosophy throughout his books, especially in his
purports to Bhagavad-gita As It Is. Following in the footsteps of
Lord Caitanya, he has explicitly, and in great detail, exposed the
falsity of Mayavada arguments in his purports to Sri Caitanya
Caritamrta, Adi lila, Chapter 7. 3. This and the previous sentence
are paraphrased quotes from Srila Prabhupada. 4. Cheating
religion is called kaitava dharma. See S.Bhag. 1.1.2.
1>+RNORMAL.STYPSDOWN@wqP5 Association with Devotees
The scriptures repeatedly emphasize the importance of associating
with devotees (sadhu-sanga). It is considered the very root of
devotion, being the very cause of its sustenance and development.
Indeed; even after attaining perfection in Krsna consciousness,
association with devotees is still most essential. (1) The two
primary methods of associating with devotees are: hearing from
and serving them. Devotees living in or adjacent to ISKCON centres
can easily avail of such opportunities. One should specifically
associate with those devotees who have made the determination
to achieve the lotus feet of Govinda. (2) Those living away from
ISKCON centres can keep in touch by visiting these centres as often
as possible. They can also correspond with devotees and take
heart in the fact that by reading Srila Prabhupada's books and
serving his mission (especially by distributing his books) one is
blessed with his association. It should be noted however that Srila
Prabhupada is always surrounded by his loving followers, so we
should not neglect the association presently available within
ISKCON, amongst his disciples and grand-disciples. In the Vedic
tradition, householders invite sannyasis and saintly brahmanas to
their homes, feed them sumptuous prasada, hear and enquire from
them, chant Hare Krsna in kirtana with them, serve them, and try
to satisfy them in all respects. This is a form of sadhu-sanga which
is very pleasing and beneficial to all involved. Srila Prabhupad has
written (S.Bhag.3.16.9 purport ): <169>If one feeds a brahmana or
a Vaisnava, it is better than performing thousands of sacrifices. In
this age it is recommended that Harernama (chanting the holy
name of God) and pleasing the Vaisnavas, are the only means to
elevate oneself in spiritual life.<170>
1>+) C:\APPS\WORD5\NORMAL.STYPSDOWN@wqP5

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Creating a spiritual atmosphere at home In Sanskrit there are two
nomenclatures for householders, namely: "grhastha," - "one who,
though living with his wife and children, has self-realization as the
goal of life," and other householders, (ordinary materialistic
people), known as grhamedhis. A grhastha's home is called a
grhastha-asrama. It is known as an "asrama" because it is meant
for spiritual cultivation; with the temple room as the most
important place in the whole house. The members of the family
feel themselves servants of Krsna, performing everything as an
offering unto Him. Installing and worshipping the Deity form of the
Lord at home is especially conducive for cultivating such a
devotional mood. Therefore worship of the Deity at home is
considered essential for grhasthas, who are otherwise prone to fall
into sense gratification. In order to spiritualize the home, pictures
of Krsna and His pure devotees should be hung up. Pictures of film
stars, sport heroes, politicians and the like, have no place in a
Krsna conscious home and should be removed. Televisions can be
used for showing Krsna conscious videos, but generally they are
simply a disturbance. Most homes would be a lot better off without
them. Listening to the radio and the playing of cinema songs are to
be replaced with the singing of Vaisnava bhajanas and playing
bonafide bhajana cassettes. It is the duty of parents to train their
children from a young age in Krsna consciousness. The father has
special responsibility as a guru to his wife and children. Care of
Sacred Items Sacred items (such as spiritual books, puja
paraphernalia, beads and bead bags, mrdanga, kartals and
pictures of the Supreme Lord and His devotees), should all be kept
very carefully and respectfully. They should be kept neatly and
never put in a contaminated place or in proximity of unclean
things. After use they should be put away tidily and not simply left
strewn here and there. They should never be put on the floor or
stepped over. Cleanliness In the Bhagavad-gita Lord Krsna
mentions cleanliness as a divine quality and as the symptom of a
brahmana. He declares uncleanliness to be a symptom of the
demoniac. Caitanya Mahaprabhu listed cleanliness as one of the
twenty-six qualities of a devotee. And Srila Prabhupada was so
insistent that his disciples observe the rules of cleanliness that he
would severely chastise those amongst them who were negligent
in this regard. Rules of cleanliness form a very elaborate part of
Vedic culture which to expound on in detail is beyond the scope of
this book. But it should be understood that cleanliness is essential
for all devotees. Internal cleanliness is effected by constant
chanting of: Hare Krsna Hare Krsna Krsna Krsna Hare Hare Hare
Rama Hare Rama Rama Rama Hare Hare. Externally, a devotee
keeps his body, clothes, possessions, residence and everything
else always neat clean and tidy.

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1>+7 NORMAL.STYPSDOWN@wqP 5 Ekadasi
Ekadasi is a day of fasting to be observed by all devotees. To fail to
do so is a serious offence on the part of the devotee. There are two
Ekadasis in a month: on the eleventh day after the new moon, and
on the eleventh day after the full moon (Ekadasi literally means
the <169> eleventh day<170>). Fasting may be full, without
taking even water; or by taking only water; or by taking fruit only;
or at least by refraining from eating grains, beans, peas and dahl.
The following foods must be avoided: All grains (wheat, rice etc),
dahl, peas, bean type vegetables, mustard seeds, and their
derivatives (wheat flour, mustard oil, soya-bean oil etc.), and food
items containing these products; (for instance, we should be
careful in using powdered spices, which, if mixed with flour, cannot
be used on Ekadasi). The purpose of fasting on Ekadasi is to
increase our time for concentration on, and hearing about Govinda.
Ekadasi fast is broken the next day (Dvadasi), by taking prasada
prepared with grains: The fast must be broken within a specific
time. For the dates of Ekadasis and the times for breaking fasts,
consult the Vaisnava calendar (available from any ISKCON centre).
The specific calendar used by ISKCON should be used, as
calculation of dates for Ekadasi and other important festivals may
vary according to the system of calculation used by pandits in
other sampradayas. Appearance days of the incarnations of the
Lord and of His great devotees, and days commemorating special
lilas, are observed as festivals by devotees. Participation in such
festivals revives and nourishes our devotion and are thus
considered to be the mother of devotion. They are joyous
occasions for all the devotees to come together to glorify the Lord.
The temple room is decorated; large quantities of sumptuous
foodstuff are cooked, offered to the Lord and distributed widely;
and continuous hearing and chanting of the glories of the Lord and
His devotees surcharge the atmosphere with spiritual sound
vibrations. Festival days are also suitable occasions for offering
new dresses to the Deities. This is a standard practice in well
established ISKCON temples. Many festival days are observed by
fasting up to a certain time followed by feasting. On festival days,
suitable bhajanas are sung along with the Hare Krsna maha-
mantra (for instance, on the disappearance day of a great
Vaisnava the song <169>Je anilo prema dhana<170> - a song of
separation from departed Vaisnavas - is sung. And so on). There is
reading or recitation of the appropriate pastimes. (For instance, on
Srila Bhaktisiddhanta Sarasvati Thakura's appearance day we
should read or recite His transcendental activities. On Govardhana
Puja day, we read the chapter entitled <169>Worshipping
Govardhana Hill<170> from Srila Prabhupada's book <169>Krsna
- The Supreme Personality of Godhead<170>. And so on). There

9
are also recorded lecture tapes of Srila Prabhupada speaking on
special festival days which are available as a series entitled <169>
Festivals with Srila Prabhupada<170>. Festival days are also very
suitable for enactment of devotional dramas, and for performing
nagara-sankirtana. Following is a list of some of the major
festivals which ISKCON devotees observe, beginning with Gaura
Purnima, the first day of the Gaudiya Vaisnava year. the exact date
of each festival can be found from the ISKCON calendar; like
Ekadasi, the dates are calculated according to the lunar calendar
and thus varies each year on the solar calender. Gaura Purnima
The appearance day of Lord Caitanya Mahaprabhu. Falls in late
February, March or early April. Fasting till moonrise, followed by
Ekadasi type prasada, and a feast at noon the next day. Read
about Lord Caitanya's appearance in Sri Caitanya Caritamrta Adi-
Lila Chapter Thirteen. Rama Navami Appearance day of Lord
Ramacandra. Fasting until noon, then feasting. Read about Lord
Rama in Srimad Bhagavatam Canto 9 Chapters 10 and 11.
Nrsingha Caturdasi Appearance day of Lord Nrsinghadeva. Fasting
until dusk, then feasting. Be sure to offer panakam, a drink made
from cool water, jaggery, lemon juice and ginger which is very dear
to Lord Nrsinghadeva. Read of His appearance in Srimad
Bhagavatam Canto 7 Chapter 8. Rathayatra The day of
Jagannatha Rathayatra in Puri. The Deities of Jagannatha,
Subhadra and Balabhadra are taken on a a ratha through the city,
accompanied by chanting and dancing devotees. A festival which
Srila Prabhupada vigorously promoted all over the world. ISKCON
organizes Rathayatras on the Rathayatra day from its centres in
Calcutta and Baroda; many other centres organize Rathayatras on
other days of the year. Read Caitanya-caritamrta, Madhya lila
Chapter 13. Jhulan Yatra A gorgeous five day festival in which the
Deities of Radha and Krsna are placed on a swing, decorated
profusely with flowers, and gently swung to and fro to the
accompaniment of kirtana. A picture of Radha-Krsna may also be
swung. Lord Balarama's Appearance Day The last day of Jhulan
Yatra is Lord Balarama's Appearance Day. Fasting till noon, then
feasting. Be sure to offer honey to Balarama, He is very fond of it.
Read from Balarama's glories in the Sri Caitanya Caritamrta Adi-lila
Chapter 5, and also appropriate passages from <169> Krsna - The
Supreme Personality of Godhead<170>. Janmastami The
appearance day of Lord Krsna, also known as
<169>Krsnastami<170> and <169>Gokulastami<170>. Fasting
until midnight followed by Ekadasi style prasada. Read extensively
throughout the day from <169>Krsna - The Supreme Personality of
Godhead<170>. Vyasa-puja of Srila Prabhupada It is observed on
Nandotsava, the day after the Janmastami, when Srila Prabhupada
mercifully appeared in this world. This is the most important

10
festival of the year for all ISKCON members, for without Srila
Prabhupada's mercy none of us could have come to Krsna
consciousness. Vyasa-puja celebrations are conducted as
follows: Morning fasting is observed. Devotees come together to
hear and chant about Srila Prabhupada and his glorious activities.
Devotees may be tired from the previous days Janmastami
observance, but for this special day they shake off their tiredness
to glorify Srila Prabhupada. Readings are made from biographical
works on Srila Prabhupada ( such as "Srila Prabhupada Lilamrta")
and from Vyasa-puja books (special books compiled each year for
the Vyasa-puja in glorification of Srila Prabhupada). Recordings of
Srila Prabhupada's bhajanas and lectures are played. Devotees,
especially direct disciples of Srila Prabhupada, speak about his
glories and their appreciation of His Divine Grace. At 12 noon, a
great feast is offered simultaneously to the Deities and to the guru.
This is followed by puspanjali (an offering of flowers at the
Vyasasana). Each devotee is given a large handful of flowers. One
devotee recites the guru-pranama mantra (nama om visnu padaya
...) word by word. Word by word the assembled devotees repeat
the words after the devotee leading. At the conclusion of each
prayer, the leading devotee says, <169>puspanjali<170>. The
assembled devotees repeat after him: <169>puspanjali<170> and
flowers are thrown in offering at the lotus feet of the guru. Then all
the devotees prostrate before the guru and offer obeisances. The
whole procedure is repeated three times. After the puspanjali,
prasada is distributed. All ISKCON devotees also observe the
Vyasa-puja of Srila Bhaktisiddhanta Sarasvati Thakura.
Programmes of fasting till noon then feasting are also observed for
the appearance of Srila Gaura Kisora Dasa Babaji and Srila
Bhaktivinoda Thakura. Radhastami The appearance day of Srimati
Radharani is two weeks after Janmastami. Fasting till noon, and
feasting. Read about Srimati Radharani in Sri Caitanya Caritamrta,
Madhya -Lila, Chapter 23; verses 86-92; also "Krsna-The Supreme
Personality of Godhead" in the chapter: "Deliverance of the
Message of Krsna to the Gopis." Vamana Dvadasi Appearance of
Vamana Avatara. Read from Srimad Bhagavatam Canto 8, chapters
18-22. Govardhana Puja, Annakuta Mahotsava and Gopuja All
performed on the same day. Govardhana Puja is the festival of
worshipping Govardhana Hill. Annakuta Mahotsava means to make
a <169>Govardhana Hill<170> of prasada, worship it,
circumambulate the prasada hill, then distribute heaps of
sumptuous prasada to one and all. Gopuja means worship of the
cows. See <169> Krsna - The Supreme Personality of
Godhead<170> Volume 1, Chapter's 24 and 25; and Sri Caitanya
Caritamrta Madhya Lila Chapter 4 verses 67-75. Disappearance
day of Srila Prabhupada Coming just after Govardhana Puja, this

11
celebration is similar to the Vyasa-puja; but on this day the feeling
of separation from our beloved Srila Prabhupada is very strong.
The disappearance days of Srila Bhaktisiddhanta Sarasvati
Thakura, Srila Gaura Kisora Dasa Babaji and Srila Bhaktivinoda
Thakura are all similarly observed. Fasting till noon and then
feasting. Appearance of Sri Advaita Acarya Fasting till noon and
then feasting. See Sri Caitanya Caritamrta Adi-Lila chapter 6.
Varaha Dvadasi Celebration of the appearance day of Lord Varaha.
See Srimad Bhagavatam Canto 3 Chapter 13 and 18. Nityananda
Trayodasi Appearance of Lord Nityananda. See Sri Caitanya-
Caritamrta Adi- lila Chapter 5. Hearing from Advanced Devotees
nitya-siddha `krsna-prema'- sadhya kabhu naya sravanadi-suddha-
citte karaye udaya (Caitanya Caritamrta Madhya lila 22.107)
Translation: "Pure love for Krsna is eternally established in the
hearts of the living entities. It is not something to be gained from
another source. When the heart is purified by hearing and
chanting, the living entity naturally awakens." This is but one of
the dozens of verses from the scriptures which emphasize the
importance of hearing about Krsna from advanced devotees.
Those who live close to ISKCON centres can avail of the
opportunity to attend classes on Srimad Bhagavatam and
Bhagavad- gita, conducted every morning and evening. All
devotees can avail of the several hundred recorded lectures of His
Divine Grace A.C.Bhaktivedanta Swami Prabhupada. There is no
comparison to the transcendental sound vibration from the lips of
a pure devotee of Krsna. These lectures and also many bhajan
and kirtan cassettes of Srila Prabhupada, are available from BBT,
Hare Krsna Land, Bombay 400 049. As much as hearing from
bonafide devotees is purifying, hearing religious discourses from
impersonalists, psuedo-devotees, mundane scholars, professional
lecturers and other classes of nondevotees is contaminating. The
example is given in Hari-bhakti-vilasa of milk touched by the lips
of a serpent. Milk is delicious and nourishing, but if a snake drinks
that milk, the remaining portion becomes highly poisonous. It may
look the same and even taste similar, but is no longer beneficial; it
is poisonous. Similarly, talks on Krsna or spiritual philosophy,
dramas enacting the pastimes of the Lord, songs glorifying Him,
etc., if not performed by authorised devotees, will have a
disastrous effect on our spiritual life. All devotees are warned to
be very careful in this regard.
1>+ C:\WORD5\NORMAL.STYPSDOWN@wqP 5
Visiting Holy Places There are many important Vaisnava
pilgrimage sites spread all over India, and even today they are well
frequented by pious Hindu's. The propensity for travel and tourism
is properly utilized by visiting such holy places. However, the
scriptures advise us that the main benefit to be derived from such

12
pilgrimages is to associate with and hear from saintly persons
residing in the holy places. Unfortunately, in the modern age, the
importance of pilgrimage sites as places of spiritual instruction has
been almost forgotten. Gaudiya Vaisnavas know Mayapura and
Vrindaban (which from the external viewpoint appear to situated
close to Calcutta and Delhi, respectively) as the two most
important places in the whole universe, as they are the places of
appearance and pastimes of Lord Caitanya and Lord Krsna. ISKCON
has very nice temples at both Mayapur and Vrindaban with
facilities for visiting guests and devotees. In both of these centres
some learned and advanced devotees are residing who can be
consulted on all matters of spiritual knowledge and advancement.
Both in Mayapura and Vrindaban ISKCON conducts regular
seminars and festivals. So all devotees are invited to come and
spend some time at the ISKCON centres in Mayapur and Vrindaban
whenever they can. Other holy places where ISKCON has, or is
developing centres, are Tirupati, Guruvayoor, Puri and Pandarapur.
1>+C:\WORD5\NORMAL.STYPSDOWN@wqP5
Japa Krsna-nama-maha-mantra ei ta svabhava yei jape, tara krsne
upajaye bhava (Caitanya-Caritamrta Adi-Lila 7.83) Translation: "It is
the nature of the Hare Krsna Maha-mantra that anyone who chants
it immediately develops his loving ecstasy for Krsna." Chanting
Hare Krsna maha-mantra japa is essential for every serious
devotee of Krsna. Even though one may be busy with many duties,
one must put aside some time every day for this chanting of Hare
Krsna. Japa should be chanted using a japa-mala to keep a count of
the number of times one is chanting. His Divine Grace A.C.
Bhaktivedanta Swami Prabhupada, Founder-Acarya of ISKCON and
empowered propagator of the holy name in the present age, fixed
16 "rounds" (16 x 108 chants of the Hare Krsna mantra) as the
minimum for initiated devotees. Some newcomers to Krsna
consciousness find it difficult to chant sixteen rounds daily. Such
persons may start by chanting less rounds daily: eight, four, two,
or at the very least one, according to their capacity. Then, as they
become accustomed to chanting, they may increase the number of
rounds chanted daily, until the prescribed number of sixteen is
reached. However, one should never decrease the number of
rounds one chants daily. And after taking initiation one should
never chant less than sixteen rounds daily. However, chanting
japa is not simply a matter of finishing a certain number of rounds.
Quality chanting will help us to make rapid spiritual advancement.
Good quality japa is chanted very distinctly, with feeling,
concentrating on hearing the holy name. Nagar Sankirtan Nagar
sankirtan (also called "Harinam Sankirtan") means a group of
devotees going on the streets of the towns and villages to sing
loudly the holy names of the Lord, to the accompaniment of

13
mrdangas (drums) and kartals. This is a process Lord Caitanya
personally propagated and practiced widely. It brings the mercy of
the Lord's holy names to the spiritually dull mass of people and
indeed, to all living entities, who otherwise have no chance or
inclination forKrsna consciousness. This public chanting purifies
the contaminated atmosphere of Kali-yuga, and anyone who takes
part in it becomes very dear to Lord Caitanya. The more devotees
that take part the better, but if many devotees are not available
even three or four devotees can go, or even two - even one. Go on
Harinam as often as possible for as long as possible, with many
devotees, and just see how Lord Caitanya blesses you. Authors
Note This book is especially meant for mass distribution in India. It
is suitable for translation into all the major Indian languages.
Editors of such translations may like to make some minor
adjustments according to the particular religio-cultural atmosphere
prevailing in their language area. Some of the topics covered
herein are so basic as to be essential in any beginners guide to
Krsna consciousness. These include performing kirtan, chanting
japa, applying tilak, etc. I have included certain other subjects
which I personally feel to be very important for beginners to get a
strong footing in Krsna consciousness from the very beginning.
These include the topics <169> Understanding Krsna
consciousness as it is<170>, <169> Restricting Man-Woman
Relationships <170> and others. I have already produced a
similar book in Bengali called <169> Vaisnava Shikha O
Sadhana<170> (Vaisnava Teachings and Practices) which was
published in 1987 for distribution in Bangladesh. I hope that some
devotee preaching in the Western world can bring out a similarly
detailed guidebook, suitable for aspiring devotees in the West.
<169>A Beginners Guide to Krsna Consciousness <170> could
serve as the basis for such a book, but for those without the
advantage of an Indian cultural background, more explanation as
to why we do what we do will be necessary. The Importance
of Srila Prabhupada The honorific title "Prabhupada" is properly
used for designating those very great spiritual masters who have
made an outstanding contribution of literature and/or preaching to
the world. Examples are Srila Rupa Gosvami Prabhupada, Srila Jiva
Gosvami Prabhupada, and Srila Bhaktisiddhanta Sarasvati
Gosvami Prabhupada. When members of ISKCON speak of "Srila
Prabhupada" they refer to His Divine Grace A.C. Bhaktivedanta
Swami Prabhupada, who is also correctly addressed as "Srila
Prabhupada," for he occupies a unique position in the religious
history of the world. In Srimad-Bhagavatam (1:5:11) Srila
Vyasadeva states that the Bhagavatam is "meant to bring about a
revolution in the impious life of a misdirected civilization." Learned
Vaisnava scholars have discerned that this statement of

14
Vyasadeva's clearly indicates Srila A.C. Bhaktivedanta Swami
Prabhupada, and no other, for it was he who five thousand years,
after Srila Vyasadeva's compilation of the Bhagavatam, compiled
his Bhaktivedanta purports on Bhagavatam as his most important
contribution for the revolutionary respiritualization of the entire
human society, which had become plunged in the darkness of
materialism. Sri Caitanya Mahaprabhu also predicted that His holy
name would be broadcast in every town and village of the world.
The confidential task of spreading Krsna consciousness all over
the world was entrusted to His Divine Grace A.C. Bhaktivedanta
Swami Prabhupada. Sri Caitanya-caritamrta confirms that unless
one is specifically empowered by Krsna he cannot infuse Krsna
consciousness into the hearts of the masses. Srila Bhaktivinoda
Thakura, a great Vaisnava acarya who appeared in the 19th
century, predicted that; "Very soon a great personality will appear
who will spread Krsna consciousness all over the world." That
great personality is clearly His Divine Grace A.C. Bhaktivedanta
Swami Prabhupada. Bhaktivinoda Thakura also said that the
greatness of a Vaisnava can be understood by seeing how many
non-devotees he can convert into Vaisnavism. Ordinarily, to bring
even a highly qualified person to Krsna consciousness is
considered a very difficult task. But Srila Prabhupada was so much
empowered by Krsna that he went amongst the most unlikely
candidates - the hedonistic youth of the Western countries - and
made devotees by the thousands. No one can fully understand the
extraordinary task Srila Prabhupada performed - going amongst
persons with no standard of Vedic culture, brought up in a society
which vigourously promotes meat-eating, illicit sex, gambling and
intoxication, who had no idea of how to receive a sadhu, and who
were in almost every way totally disqualified as candidates for
spiritual life. Srila Prabhupada not only went amongst such
people, but he gradually managed to train many of them to such
an extent that they are now accepted everywhere as first-class
Vaisnavas and preachers, qualified to impart Krsna consciousness
to others. Although theoretically any of the many Vaisnavas in
India could have spread Krsna consciousness all over the world,
only Srila Prabhupada actually did so. Only he had the sufficient
faith in the instructions of Lord Caitanya, the order of his spiritual
master, and the holy name of Krsna, to seriously attempt
spreading Krsna consciousness outside of India. Only he had that
much compassion and vision to preach the message of Lord
Caitanya to those who most needed it. Srila Prabhupada was
empowered to spread Krsna consciousness in a very practical and
straightforward way, just suitable for the modern world. Without
changing or compromising the teachings of Krsna consciousness
even slightly, he preserved it's esoteric truths in a clear and

15
intelligable manner, which was at once suitable for the layman
and the scholar. Srila Prabhupada personally oversaw the
expansion and development of ISKCON and set up the
programmes which were to form the basis of ISKCON's continued
spreading: production and distribution of transcendental literature,
Harinam Sankirtan parties, temples and asramas, prasada
distribution, transcendental farm communities, gurukulas,
preaching to scientists and intellectuals, etc., etc. Srila Prabhupada
personally gave detailed directions in every area of Krsna
consciousness: how to worship Deities, how to conduct sadhana,
how to preach, how to wear a dhoti, how to cook for Krsna, how to
chant mantras, and so on. Srila Prabhupada is thus the Founder
Acarya of ISKCON. Whatever standards and instructions we have
in ISKCON come from him. Although both scripture and tradition
offer various approaches to Krsna consciousness, followers of Srila
Prabhupada execute Krsna consciousness as he showed them,
knowing that Srila Prabhupada, as a faithful follower of his guru
and of the previous acaryas, presented Krsna consciousness in the
best way for the modern age; a manner approved, ordained and
blessed by the Supreme Lord Sri Krsna Himself. Srila Prabhupada
gave certain instructions which are absolutely necessary for
initiated disciples to follow if they at all want to wish to claim to be
serious devotees or genuine followers of Srila Prabhupada. For
instance; Srila Prabhupada demanded that initiated devotees rise
by 4.00am, attend mangala-arati, chant the minimum of sixteen
rounds of the maha-mantra every day, scrupulously follow the
four regulative principles, etc. All such standards that Srila
Prabhupada clearly defined are standards to be followed in
ISKCON. A rightly situated, successful follower of Srila Prabhupada
is simply a faithful standard-bearer. He does not try to change or
interpret the standards and programmes given by Srila
Prabhupada, for he knows that what Srila Prabhupada has given
us is perfectly complete and completely perfect for the
respiritualization of the entire human society; not only now, but
for the next ten thousand years. The Daily Programme In all
ISKCON temples, devotees gather together in the mornings and
evenings for a fixed programme of spiritual practices. As much as
possible, devotees living at home can bring their family members
together for similar programmes. Having a fixed daily programme
makes our Krsna consciousness very steady and strong. With
slight variations, the timings of a typical daily schedule in an
ISKCON temple are as follows: Morning Programme 4.00 a.m.
Devotees rise, take shower, put on tilaka and fresh cloth 4.30
a.m. Mangala arati 4.55 a.m.
Prema-dhvani and Nrsingha Prayers 5.00 a.m. Tulsi arati 5.10
a.m. Japa Period begins At this point the pujaris perform puja for

16
the deities and dress Them in fresh clothes.
7.00 a.m. Srngara arati (Greeting the Deities) 7.10 a.m. Guru
Puja ( Worship of ISKCON Founder- Acarya His Divine Grace A.C.
Bhaktivedanta Swami Prabhupada) 7.20 a.m. Srimad
Bhagavatam class 8.15 a.m. Programme ends, devotees take
breakfast prasada and disperse for daily duties. Evening
Programme 6.50 p.m. Tulsi Arati 7.00 p.m. Sandhya Arati
7.25 p.m. Prema-dhvani and Nrsingha prayers 7.30 p.m.
Bhagavad-gita class (About one hour) Deity Worship, Puja and
Arati This is a very elaborate part of devotional service which can
only be briefly discussed herein. There is a book (called Arcana
Paddhati- The Process of Deity Worship) which elaborately
describes many of the procedures in the worship of Deities.
However, these procedures are quite elaborate, and can only be
properly learned by personal instruction. The outline given here
will mostly serve as a guide for devotees living at home (who may
have an altar of pictures in their home - not installed Deities).
According to Hari-bhakti - vilasa and other authorised sastras,
different standards of worship are acceptable in different
circumstances. Therefore the worship of the Lord at home by a
householder may be suitably adjusted to his capacity and need not
be like that in an opulent, well-established temple. The proper
standard for Deity worship is to have regularly installed Deities,
worshipped strictly according to scriptural directions; but many
devotees are not ready orcapable of such worship. It is for such
devotees that these directions are intended. Anotherpoint is that
there is no single, clearly-defined methodology of worship given in
the scriptures. Therefore what has been given here are very
simple procedures which can be easily followed by all. For
instance, in the home situation it is quite acceptable and normal
for women to perform puja and aratis; although it is unthinkable
that they could do so in the famous temples of India.
Nevertheless, even at home, women should not engage in worship
directly during the time of month they are considered unclean.
However, although certain standards for householders may be
relaxed, they should not be skimpy or miserly in their home
worship. Unless one is completely poverty-stricken, he should
arrange at least to use good quality incense, flowers etc.
Everything in the Deity room and all paraphernalia for worship
should be kept spotlessly clean. Brass and copper utensils should
be always bright and shiny. Deity dresses should be discarded and
replaced atthe first signs of becoming soiled and old. The Deities
Themselves, pictures, altar clothes, conches, cloths used in arati,
the floor and walls of the Deity room all need regular cleaning.
Flowers used in worship are best removed from the altar at night.
Before offering arati or performing puja (and even before cooking

17
if worshipping installed Deities), a bath should be taken and fresh
cloth put on. Silk is the best cloth for Deity worship; cotton is also
acceptable; polyester, terrycotton, and artificial cloth/cotton-mixes
are forbidden. Proper Vaisnava dress should be worn (see section
on Vaisnava Appearance), not Western-style. Offering arati -
general outline The following items should be placed on a plate
specially kept for this purpose ("the arati plate"): 1. A conch for
blowing 2. A cup filled with fresh water and a spoon 3. Incense - 3
sticks 4. "Pancapradip"- a ghee lamp with five wicks 5. A conch for
offering water in and a stand to rest it on. 6. A container of water
for offering 7. A small piece of cloth.Handkerchiefs are commonly
used. Varieties without printed writing on them are the best. 2 or 3
should be kept only for offering at arati. The handkerchief must be
clean and neatly folded. 8. A small plate of flowers 9. An oil wick,
candle and matches A camara (whisk) and peacock fan are
permanently kept in the Deity room. The devotee who offers arati
pays obeisances outside the Deity room. Next, he performs
acamana as follows: Taking the spoon from the acamana cup in his
left hand he places water from the acamana cup in his right hand
then sips it up in his mouth. Then he says, "Om kesavaya namah"
and places another drop of water in his right hand. This procedure
is repeated two more times; the second time after sipping water
he says "Om narayanaya namah," the third time he says "Om
madhavaya namah." The acamana cup is used throughout the
arati to purify the hands and all objects offered. To purify an
object, simply put three dropsof water on it. After performing
acamana, first purify the blowing conch (which is kept just outside
the Deity room); take it in the right hand and blow three times.
Purify it again (with water), purify the right hand again with water
and enter the Deity room. From inside the Deity room open the
curtains (which had hitherto been closed) while ringing the bell.
Upon seeing the Deities, all the devotees present bow down and
offer obeisances, then stand up and begin kirtan. Place the arati-
plate on a small table, which is kept in the Deity room for that
purpose. Now purify the incense (with a drop of water at the base)
and light it. Best is to have an open oil lamp; next best is to use a
candle. Either an oil lamp or a candle should be lit with matches
immediately upon entering the Deity room. Or keep an oil lamp
permanently burning. Otherwise, use matches to directly light the
incense. Purify both hands, and the bell; pick up the incense in the
right hand and the bell in the left and start to offer arati, ringing
the bell all the time, while offering each item. Each item is offered
by circling it in a clockwise direction around of the picture or the
Deity of each worshippable personality being worshipped. After
mentally taking permission from one's spiritual master, offer each
item first to Krsna, then Radha, then Nityananda, then Caitanya

18
Mahaprabhu, then Srila Prabhupada, then to one's initiating guru.
The items of puja paraphernalia are offered in the following order:
1. Incense 2. Ghee Lamp 3.Water in conch (this is a different
conch to the one blown at the beginning of the arati) 4. Cloth 5.
Flower 6. Camara 7. Peacock fan When offering water in the
conch, after offering to each worshippable person, pour out three
drops into the water holder kept for this purpose. After offering to
all the worshippable personalities, pour the balance of water in
the conch into the water container,then take the water container
in the left hand, come to the front of the Deity room, pour a little
water into the palm of the right hand, and throw it over the heads
of the assembled devotees. Throw a few handfuls of water until all
the devotees have received a little water on their heads. After
offering the flowers, place one or a few at the lotus feet of all the
personalities worshipped on the altar and keep a few for
distributing to the assembled devotees. The camara and the fan
are simply waved a few times in the direction of each
worshippable personality. In winter, when the cooling effect of the
fan is undesirable, it should not be used. Remember to purify each
item before offering it and to repurify the hand after offering each
item. The arati is completed in about 20 minutes. The conch is
blown three times again, the kirtan comes to an end, prema-
dhvani is recited (see songbook), and the arati paraphernalia is
removed for cleaning. During the arati the pujari's attention
should be concentrated on what he is doing - worshipping the
Supreme Lord. The pujari's attitude is one of great awe and
reverance. Arati is sometimes offered with only incense, flowers
and camara. This is called a dhupa-arati. But all the items
mentioned above should be offerd at mangala arati and sandhya-
arati. Puja In the scriptures many complex methods of puja are
described. Only a very basic outline of puja is given here, because
doing complex puja is not possible for all. The proper system is
that puja is learnt after receiving brahminical initiation; but for
beginning devotees, wanting to do simple daily puja at home, this
very much simplified outline is given. Direction is being given for
those worshipping pictures of the Lord: devotees worshipping
Deities of wood, metal, stone or brass should consult the
book"Arcana Paddhati" or an experienced pujari for guidance. Puja
is performed early in the morning, after mangala-arati, and after
cleaning all the pictures, the altar and the Deity room. In the
scriptures there are directions for worshipping with five, ten,
sixteen or sixty-four upacaras (items). The five items are gandha
(scent), flowers, incense, a single ghee lamp and naivedya (food).
First, puja is offerd to the guru, then to Sri Sri Gaura Nitai, then to
Sri Sri Radha Krsna. After worshipping the guru take permission
from him to worship Sri Sri Gaura Nitai and Sri Sri Radha Krsna.

19
Worship with five items is conducted as follows: Prepare gandha
(a paste of sandalwood and camphor; pink sandalwood should be
used, not the bright red variety). Then, sitting on a mat on the
Deity room floor, place the picture of the guru on a small table in
front of you. Put a little gandha on the guru's forehead. Next, affix
a fresh tulsi leaf to the guru's right hand using the gandha paste
(tulsi is only offered to the feet of the Visnu-tattva Deities; the
idea of placing tulsi in the guru's hand is that he will place it at the
lotus feet of Krsna). Next, offer incense, a ghee lamp, then flowers
-as in arati. After offering, flowers are placed at the lotus feet of
the guru. Next, place a freshly made garland on the picture of the
guru (either the pujari or another member of the family can collect
flowers and make garlands). Now do the puja in the same way for
the Panca tattva, then for Sri Sri Radha Krsna. Now offer the
naivedya (bhoga foodstuffs). Either simple fruits, sweets, milk,
etc., can be offered, or cooked foods also. Now the puja is finished;
arati may now be offered. Throughout the puja suitable mantras
and songs in praise of the guru, Sri Sri Gaura Nitai and Sri Sri
Radha Krsna are chanted or sung. Reading Spiritual Literature
Reading is an extension of the hearing process; one gains
knowledge by receiving it from another. There is a vast treasure
house of Vaisnava literature. The most important of these books
have been translated into English by His Divine Grace A.C.
Bhaktivedanta Swami Prabhupada. Although Srila Prabhupada is
no longer personally present with us, everyone can directly
associate with him by reading his books. Srila Prabhupada was
especially empowered by Krsna to present all the subtleties of
Vaisnava understanding in straightforward English language, just
suitable for modern man to comprehend. Although there are many
books available for devotees to read, devotees who desire to
easily grasp the essence of Krsna consciousness should
concentrate on reading Srila Prabhupada's books. Among the
many books which he has translated, Srila Prabhupada has said
that the most important are Bhagavad-gita As it Is, Srimad
Bhagavatam, Teachings Of Lord Chaitanya and Nectar of Devotion.
Reading of these Vaisnava literatures on a daily basis is essential
for all devotees. Read for one hour, two hours or at least half an
hour daily. Like all devotional activities, reading should be done
with deep concentration and respect, praying to guru and Krsna to
be blessed with the ability to understand such exalted subject
matters. THE FOUR REGULATIVE PRINCIPLES The four regulative
principles of devotional service are: 1. No eating of meat, fish or
eggs 2. No intoxication 3. No gambling 4. No illicit sex life These
are the four pillars of sinful life. They directly destroy the four
pillars of religion, namely mercy, austerity, truthfulness and
cleanliness. If one is sinful and has no mercy, austerity,

20
truthfulness or cleanliness, how can he advance in spiritual life?
Therefore strict following of these four regulative principles is a
<169>must<170> for every devotee and indeed, for every
civilized human being. Apart from meat, fish and eggs, garlic and
onions are also forbidden for devotees, as are factory-made bread
and biscuits and other food cooked by nondevotees. Actually,
devotees only like to take Krsna-prasada - food cooked specifically
for the pleasure of the Lord and offered to Him with love and
devotion. Intoxication includes not only alcohol, ganja and hard
drugs, but also tobacco, pan, betelnuts, betel powder, tea and
coffee. Along with gambling, all frivolous activities, such as
watching TV, going to the cinema, mundane sports and music etc.,
are not meant for devotees. Note that lotteries are gambling. Illicit
sex means any sexual relationships other than that within
marriage for the purpose of begetting Krsna conscious children.

Restricting man-woman association

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

Translation: "The attraction between male and female is the basic

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

In Vedic culture, association between men and women is not only

restricted for brahmacaris and sannyasis, but even for married
couples. Of course, within marriage husband and wife must
associate; but that association should only be to assist each other
in advancement in Krsna consciousness. Unnecessary mixing, even
between husband and wife, is the cause of falldown for both. (This
subject has been very elaborately discussed by the author in his
book <169>Brahmacarya in Krsna Consciousness<170> ). Krsna
conscious couples sanctify their conjugal relationship by uniting for
the purpose of begtting devotee children. Srila Prabhupada
directed his householder disciples to each chant at least 50 rounds
of japa to purify their minds before copulating. According to the
consciousness of the parents at the time of sex life, a suitable soul
is attracted to the womb of the mother. So if the parents beget

21
offspring in Krsna consciuosness, their children will also be Krsna
conscious.

In this modern, disturbed age, it is often very difficult for husband

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

When to sing which songs

The following songs as indicated below are sung at specific times

in all ISKCON centres throughout the world. The songs are
identified by their first lines. The full texts of the songs are found
in the book <169> Songs of Vaisnava Acaryas <170>.

When to sing Song Mangala arati

samsara davanala lidha loka After each arati namaste
narasringaya Tulsi arati tulasi krsna preyasi namo
nama Guru-puja sri guru carana padma Before
honouring prasada sarira avidya jal Sandhya arati
jaya jaya gauracander aratika

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

simply by touching, simply by praying to, simply by bowing
before, simply by hearing about or simply by sowing this tree,
there is always auspiscousness. Anyone who comes in touch with
the tulsi tree in the above mentioned ways lives eternally in the
Vaikuntha world. <170> - Skanda Purana Every devotee keeps at
least one or two tulsi plants at home, waters them daily, and looks
after them carefully. It is said that where tulsi flourishes is a sign of
bhakti at that place. Tulsi arati is generally conducted in the
temple room. Before bringing tulsi in, the Deity room curtain is
closed (because tulsi should not be worshipped in front of the
Deities). At the time of arati, the pot in which tulsi is kept is
decorated with a nice cloth. Tulsi-devi is thus placed on a stand or
table in the middle of the temple room. As she is brought in one
devotee chants the following mantra and all the devotees chant
responsively (this procedure is repeated three times) : vrndayai
tulasi devyai priyayai kesavasya ca visnubhakti prade devi
satyavatyai namo namah The specific song for tulsi arati is sung
(see <169>Songs of the Vaisnava Acaryas<170>) and the arati is
conducted as follows. The arati plate is made up with an acamana

22
cup, a bell, three sticks of incense, a ghee lamp and a small plate
of flowers. Matches or a lighted candle or oil lamp are also
required. The devotee who is to offer the arati first performs
acamana. Then he offers lighted incense, then the lighted ghee
lamp, and then the flowers to Tulsi-devi by waving them in circles
before her. After the incense is offered it is put in an incense
holder to continue burning. After the ghee lamp is offered, it is
handed by the devotee offering the arati to another devotee, who
then brings it to all the devotees present, who then touch their
hand first over the flame and then to their heads. After offering
the flowers, a few are placed at the base of the tulsi stem and the
rest are distributed to the devotees to smell. When the tulsi-arati
is completed, the devotees perform clockwise circumambulation
of Tulsi-devi, while chanting the following mantra : yani kani ca
papani brahma hatyadikani ca tani tani pranasyanti pradaksinah
pade pade followed by Hare Krsna kirtan. A few more points about
Tulsi Tulsi leaves are essential for Vaisnava puja. Tulsi leaves should
be collected in the morning using scissors which are specifically
used for this purpose only. Care should be taken not to hurt Tulsi-
devi (remember: she is not an ordinary plant - she is a great pure
devotee) Tulsi manjaris (seed receptacles) should be cut as soon
as they appear. Otherwise many tulsi plants will start to grow
everywhere and it will become difficult to care for them properly.
Also, early cutting of manjaris helps tulsi to grow strong and
healthy. Tulsi should be kept in such a way and such a place that
animals don't disturb her (dogs actually like to urinate on tulsi and
goats like to eat her). She should be placed away from pathways
so that people do not thoughtlessly brush past her. Children (and
adults too!) should be trained to treat her respectfully. Tulsi does
not like the hot summer sun, so try to keep her in the shade.
Although tulsi has reputed medicinal qualities, devotees do not
think of her as medicine. She is a pure devotee and worshippable
by us. For devotees, cultivation of tulsi is for cultivation of
devotion and nothing else. Tulsi leaves are offered in devotion at
the lotus feet of Visnu- tattva Deities and pictures and to no-one
else. This means that tulsi leaves are to be offered to the lotus
feet of Krsna, Nrsinghadeva, Lord Caitanya, Nityananda Prabhu,
Advaita Prabhu etc. but not to the lotus feet even of Radharani,
Gadadhara Pandit, Srivasa Pandita or to the sampradaya acaryas.
However, in Deity worship, tulsi may be placed in the right hand of
one's guru for him to offer at Krsna's lotus feet. Tulsi leaves are
also necessary for offering bhoga (foodstuffs) to the Lord.

23
 Vaisnava Appearance Although
dressing as a Vaisnava is not completely essential (inward
consciousness being more important than external appearance), it
is very important. Just as a policeman in uniform is recognised for
what he is by the populace (and thus is dealt with by them in a
particular way according to his occupation), so a devotee proclaims
to the world his commitment to Krsna consciousness by dressing
as a devotee. Devotees who dress as such regularly have the
pleasent experience of explaining why they are devotees to
curious members of the public. Thus, dressing as devotees gives us
more opportunities to preach. Furthermore, by dressing as a
Vaisnava, the devotee takes the responsibility to act as a Vaisnava.
One appearing as a sadhu is expected to conduct himself in a
dignified way; so dressing as a devotee helps the devotee to act in
an exemplary way. It is a fact that if we look like a Vaisnava, it
helps us to feel like a Vaisnava.

On the other hand, Western dress (which has become so popular

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

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

Caturmasya is a four month period of austerity observed during

the rainy season. Traditionally, during the monsoon, those sadhus

24
and sannyasis who travel from place to place to enlighten the
general populace stop their wanderings and remain in a holy place
for four months to worship the Lord with vows of austerity.
However, ISKCON members, on the order of Srila Prabhupada, do
not stop their intensive preaching activities during the rainy
season and do not therefore observe very severe Caturmasya
vows. They observe the following dietary restrictions: in the first
month one should not eat spinach. In the second month, one
should not take yogurt. In the thiird month, one should not drink
milk. In the fourth month one should not eat urad dahl. The
Caturmasya period is reckoned from sayana ekadasi (in the month
of Asada) to uttara ekadasi (in the month of Kartika); or from
Asadha purnima to Kartika purnima; or simply during the solar
months of Sravana, Bhadra, Asvin and Kartika (consult the
Vaisnava calendar for the exact dates). The fourth month of
Caturmasya, Kartika, is dedicated to Lord Krsna in His Damodara
form and is known as Damodara month. "Damadara" is a name of
Krsna referring to when He was tied up with a rope around His
stomach as a punishment by His mother, Yasoda. This is a month
during which many Vaisnavas go to reside in Vrindaban, following
special vows. In the temples, a picture of Damodara and Yasoda is
placed on the altar and morning and evening all devotees
individually offer ghee lamps to the Deities (from outside the Deity
room) while congregationally singing the prayer
"Damodarastakam." (see song book)

The Guru and Initiation No one can become self-realised simply by

reading books. Getting extracted from maya's clutches is not easy.
It is a path on which tests and difficulties are certain. No one can
enter the kingdom of God on their own strength alone. Therefore,
all the scriptures emphatically state the absolute necessity for all
spiritual aspirants to accept the shelter of a bona fide spiritual
master. Srila Prabhupada has said: "In every step of one's life the
spiritual master guides. To give such guidance a spiritual master
should be a very perfect man. Otherwise, how can he guide...? One
cannot deny the order of the spiritual master. Therefore, one has
to select a spiritual master by whose orders one will not commit a
mistake. Suppose you accept the wrong person as a spiritual
master and he guides you wrongly. Then your whole life is spoiled.
So one has to select a spiritual master whose guidance will make
one's life perfect. That is the relationship between the spiritual
master and the disciple: It is not a formality. It is a great
responsibility both for the disciple and for the spiritual master."
(Quotes from Srila Prabhupada Lilamrta, Volume 2, by Satsvarupa

25
Das Goswami). Within ISKCON at the present time, any disciple of
Srila Prabhupada who is in good-standing within the society, may
be approached and requested to initiate a candidate into Krsna
consciousness. "In good standing," means that he must have a
clean record of following the regulative principles, daily chanting
16 rounds of the Hare Krsna maha-mantra on japa mala; a good
record of rising early and attending temple programmes,
steadiness in devotional service, philosophical fidelity with the
tenets of Krsna consciousness; and is working within the
organizational framework of ISKCON, as accepted by the Governing
Body Commission. According to Hari-bhakti-vilasa, a candidate for
Krsna consciousness should regularly hear about Krsna from a
recognized devotee for at least a year. During this period, a
relationship of guru and disciple may develop by service and
enquiry. Then,if the disciple feels confident that, "Here is a person
who I can surrender to, who can lead me to Krsna" he may
approach that devotee and pray to him for initiation. Satisfied that
the aspirant is serious and sincere, the guru may then initiate him.
Cheap, rushed initiations are therefore not in order. In ISKCON,
because the initiating gurus are often travelling, and the number
of disciples may be many, a guru may have limited opportunities
to assess the character of a prospective disciple. In such cases he
may accept the recommendation of a senior disciple (usually a
temple president). And every candidate for initiation has to pass a
standard written or verbal test, so that it is clear that he has an
understanding of what he is doing. Whoever one accepts as a guru
in ISKCON he will give the same basic instructions - those which
were given to us by Srila Prabhupada (i.e. rise early, chant 16
rounds, etc.). However, the guru is a personal link to the
parampara and prospective disciples are strongly recommended
to be very thoughtful in the matter of accepting a guru. Although
they may take advice from others, they should also personally
scrutinize the character of a devotee from whom they are
considering accepting initiation. Apart from the guidelines given
above (for a devotee in "good standing" within ISKCON) one
should see how much the guru has controlled the six urges, has
developed the six positive qualities, and is free from the six faults
(see Nectar of Instruction, verses 1-3, for a detailed explanation).
Furthermore, a disciple should see how much an initiating spiritual
master is attached to the process of devotional service and the
preaching of Krsna consciousness. One should also understand
that for a guru to have a big position and many followers is not
necessarily indicative of his advancement in Krsna consciousness,
or his ability to train disciples in devotional service. The guru-
disciple relationship is ideally very close and personal. Therefore,
when selecting the person who is to be one's spiritual master,

26
one's worshippable guide, there are personal considerations also.
For instance, although the teachings of all bona fide spiritual
masters are the same, each spiritual master has his own
personality and approach to guruship. Some gurus may be very
strict and demanding of their disciples; others may be more
liberal. Some devotees thrive in a strict spiritual atmosphere;
others cannot adjust to such a situation and do better without
being highly controlled. Again, one guru may be very much
inclined to Deity worship, another to cow protection, another may
have a special love for kirtan, yet another may strongly emphasize
transcendental book distribution. (Actually, Srila Prabhupada so
strongly emphasized the importance of transcendental book
distribution that all of his disciples and followers are expected to
share in that mood. Still, some may be stressing it more than
others). So, considering one's own inclinations and phsychological
make-up, he may approach a suitable devotee for initiation.
Another important personal consideration is that it would
generally be wise to take initiation from a devotee who one will
get a regular opportunity to hear from and serve. Also, a great
advantage is to take initiation from a devotee who speaks the
same language as the disciple! Be careful of being pressured into
accepting initiation from some over-zealous disciples of his; that is
not the correct process. Those coming to ISKCON for spiritual
shelter are entitled to approach any thus authorized member of
the society to grant initiation to them. Although thoughtfulness is
required in the matter of initiation, waiting an inordinately long
time is also not generally recommended. Generally, those who
take up following the four regulative principles and daily chanting
of 16 rounds of the maha-mantra, accept initiation within one to
two years of having taken up the process. Below is a simple
summary of the system of initiation (and beyond) as approved by
the ISKCON GBC: 1. A candidate starts associating with devotees.
2. At least six months after having started following the four
regulative principles, chanting sixteen rounds of Hare Krsna maha-
mantra japa daily, and hearing from senior devotees, he may
decide which senior devotee he wishes to be initiated by. He
should approach that devotee and a period of mutual testing
begins. 3. After another six months (minimum), if both parties are
agreeable, he may be initiated by that devotee. At that time he
will receive a spiritual name (diksa-nama). 4. The new initiate goes
on hearing and chanting. After some more time, if the disciple
remains steady in devotional service, (usually at least one year),
the spiritual master may offer him brahminical initiation and
Gayatri mantras. One important point is that, apart from one's own
initiating spiritual master, one should continue to hear from and
serve other devotees (especially senior devotees) in ISKCON.

27
Although it is natural that one will have affection for his own guru,
the Vaisnava etiquette is that one should treat the guru's
Godbrothers as respectfully as the guru himself. Another
important point is that, if one has previously taken initiation from
a person who is not a bona fide, recognized Vaisnava, that person
can, and, (according to scripture), must be rejected, for the sake
of accepting a bona fide spiritual master. People who already have
such "gurus" are often afraid to give them up, fearing retribution,
but they need not worry. The scriptural warning against leaving
one's spiritual master does not apply in the case of bogus gurus,
and this is stated in the scripture itself. Those who take shelter of
a proper Vaisnava guru will certainly be directly protected by
Krsna (see Srila Prabhupada's purport to S.Bhag.: 8.20.1, for
further discussion of this point). "The Spiritual Master and the
Disciple," published by the BBT, is a comprehensive series of
extracts from Srila Prabhupada's books on this very important
subject. It is recommended that before taking initiation, every
devotee should carefully study this book.

1>+"&&())C:\WORD5\NORMAL.STYPSDOWN*@wqP'&(5
ISKCON ISKCON (The International Society for Krsna Consciosness)
was founded in New York in 1966 by His Divine Grace A.C.
Bhaktivedanta Swami Prabhupada. It rapidly expanded to become
a worldwide confederation of several hundred temples and
asramas, with affiliated farm communities and gurukula schools.
ISKCON is based on the timeless teachings of Bhagavad-gita and
Srimad- Bhagavatam, as received in disciplic succession from Lord
Caitanya Mahaprabhu. Lord Caitanya appeared in Sri Mayapura
Dhama and promulgated the science of Krsna bhakti. He
popularised the chanting of Hare Krsna Hare Krsna Krsna Krsna
Hare Hare/ Hare Rama Hare Rama Rama Rama Hare Hare, the
maha-mantra (great chanting for deliverance) most effective in
this age of Kali. ISKCON's spiritual lineage is traced from Srila
Prabhupada back through a chain of spiritual masters, through
Lord Caitanya, back through Madhvacarya, to Lord Brahma and
ultimately to Lord Krsna Himself. This principle of parampara
(unbroken disciplic succession) is a major hallmark of ISKCON's
authenticity. Managerially ISKCON is divided on a world wide basis
into several zones (approximately thirty at present). Each zone is
overseen by a senior devotee. His position is Governing Body
Commissioner (GBC Officer). The highest managerial authority in
ISKCON is the GBC body (comprised of all GBC officers). The GBC
body meets once yearly in Mayapur for reviewing and planning the
activities of the society. Decisions within the GBC body are made
on a voting basis. Within each GBC zone there are several
temples. Each temple is financially and to a large extent

28
managerially independent of all others. Thus, there is no one head
office of ISKCON, although Mayapura is considered to be the
main spiritual headquarters in the world. Each temple has a
Temple President, who is its main officer and temporal authority.
The GBC officer regularly visits the temples in his zone to help
ensure that spiritual standards are being maintained, to see that
management and development are going on nicely, and to co-
ordinate preaching within the zone. Thus after the departure of
Srila Prabhupada, there is no one leader of ISKCON. Srila
Prabhupada himself said that all his disciples - those that followed
- would become the leaders in his physical absence. He
admonished his disciples to work together co-operatively to help
spread Krsna consciousness, and this order remains the key to the
continuing spread of the movement. We can understand what a
responsible position the GBC officers hold by examining the
qualifications which Srila Prabhupada expected of them: 1. He
must demonstrate exemplary personal sadhana by: (a) verifiably
chanting sixteen rounds per day. (b) following the four regulative
principle (c) strictly following the temple programme, starting with
mangala-arati, and (d) regularly reading Srila Prabhupada's books.
2. He must train all the devotees in his zone to maintain the above
sadhana standard. 3. He must possess ideal character by: (a)
dealing in a straightforward way, free from duplicity. (b) being able
to give and take sadhu-sanga (c) avoiding any offence to the
Vaisnavas 4. He must be able to train and inspire others to preach
and distribute Srila Prabhupada's books by his instructions and
personal example. 5. He must ensure that the temple and Deity
standards are maintained, that accounts are paid regularly, and
that the devotional life in the temple is healthy. 6. He must ensure
that policies and regulations of the GBC body are correctly upheld
in his zone. 7. He must manage so as not to "kill the spirit of
enthusiastic service, spontaneous and voluntary." 8. He must
demonstrate world vision first and zonal vision second. 9. He must
establish self-sufficient farm communities based on varnasrama
principles. 10. He must see that Prabhupada's books are always in
stock, and that "Back to Godhead" magazine is published regularly.

Kirtan

harer nama harer nama harer namaiva kevalam

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

29
other way." Hare Krsna Hare Krsna Krsna Krsna Hare Hare
Hare Rama Hare Rama Rama Rama Hare Hare

iti sodasakam namnam kali kalmara

nasanam natah parataropaya sarva-
vedesu drsyate

"These sixteen names composed of thirty-two syllables are the

only means to couteract the evil effects of Kali-yuga. In all the
Vedas it is seen that to cross the ocean of nescience, there is no
alternative to the chanting of the holy name."

The importance of chanting the holy name of the Lord cannot be

overly stressed. Everyone should try to chant these holy names as
much as possible. There are two ways of chanting: loudly, usually
to the accompaniment of mrdanga drums and kartals (this is called
"Kirtan") and "japa", which means chanting softly, mostly for
himself to hear. Kirtan is very simple to perform. Among a group of
devotees, one leads" the kirtan. That is, he sings first. Then the
other devotees "follow," that is, they sing the same words together
in the same tune. Generally, unless the devotees are musically
practised, the tunes sung are simple, so that everyone can easily
follow. The most important mantra to chant is the maha-mantra :
Hare Krsna Hare Krsna Krsna Krsna Hare Hare/ Hare Rama Hare
Rama Rama Rama Hare Hare. In our kirtans this should be chanted
most of the time, as taught by Lord Caitanya Mahaprabhu.
However, before chanting this mahamantra we should also chant
the Srila Prabhupada pranama mantra (see page xx) and the
Panca-tattva-maha-mantra : Sri Krsna Caitanya Prabhu
Nityananda/ Sri Advaita Gadhadhara Srivasadi Gaura Bhakta
Vrnda.

It is necessary to chant this Pancatattva maha-mantra before

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

Relating with Near and Dear ones Often, when one member of a
family takes to Krsna consciousness, all the other members of the

30
family also become devotees. That is a very favourable family
situation. However, if other family members do not agree to
become devotees, an awkward and uncomfortable situation may
develop. Sometimes, not only the family members, but friends
and neighbours consider the new devotee to be crazy, start to put
all kinds of pressure on him, and accuse him of being ungrateful,
irresponsible, etc. This is not a new phenomenon: Many eons ago,
the great devotee, Prahlada Maharaja, was severely harassed by
his father, Hiranyakasipu, for one reason only; because he would
not relinquish his Visnu-bhakti. Remembering Prahlada, those who
have developed even a slight taste for pure Krsna consciousness,
cannot give it up for anything. A devotee may not be able to
convince his relatives to take up Krsna consciousness, but his
relatives will also not be able to convince him to leave Krsna
consciousness. Such devotees should always consider the actual
reality of existence: that relationships with friends, country, family
and the rest are always fleeting and temporary. As twigs floating
down a river sometimes join together in groups, then again, by
the force of the current, seperate to form new groups, so, in the
mighty "river of time," we flit from one body to another, each time
taking very seriously our position as a dog, hog, human being or
whatever. Another example is that of guests in a hotel who meet
and start conversations, but do not develop deep attachment for
each other, knowing that they will all depart for different
destinations after a few days. In the materialistic way of life,
family attachments and family responsibilities are considered
most normal; for indeed, family life is the very basis of material
existence. But all devotees, even those who continue to live at
home with their family members, clearly know these family
attachments for what they are: maya. Another consideration is
that those who surrender themselves fully to Krsna no longer have
any familial or social duties to fulfill. This is very clearly stated in
the Srimad-Bhagavatam (11.5.41) as quoted in Bhagavad-gita As
It Is (1:41 and 2:38 purports). Indeed, a devotee who surrenders
himself to the lotus feet of Krsna does the best service to his
family members, for Krsna automatically grants liberation to many
generations of a pure devotee's family (S.Bhag. 7.10.18).
Everything favourable for executing Krsna consciousness should be
accepted, and everything unfavourable should be rejected. What is
a favourable situation for one devotee may not be suitable for
another. If home life is not favourable to our proper development
in Krsna consciousness, leaving home to take up the service of the
Lord is an alternative which should be seriously considered and
discussed with senior , responsible devotees. "A person whose
main concern is Krsna consciousness, even if he is entrapped in
household life, should always be ready to leave household

31
enticement as soon as possible." (Srimad-Bhagavatam 3.23.49
purport). Generally, however, men with wives and dependant
children are not recommended to suddenly leave home. But those
who are over fifty years old, or younger men who are still
unmarried should seriously consider leaving home to join the
association of devotees, and thus practice Krsna consciousness
full-time. There is no need for them to unnecessarily rot their lives
away in the dark, stagnant pit of materialistic family enjoyment.
("Vedic authority says that householders must leave home after
the age of fifty." Srimad-Bhagavatam 3:24:35 purport). For those
who are serious about Krsna consciousness, but who somehow
have to live in a home full of non-devotees, we can only
recommend that they keep the peace as much as possible, without
compromising their principles. Very often, such family members
are actually good enough people - but we cannot expect that all
will be fortunate enough to understand the paramount importance
of Krsna consciousness. Quite often it happens that, with patience
and diligence, a devotee is gradually able to turn his originally
apathetic or inimical family members to also become devotees of
the Lord. But one thing is for sure: no-one should give up their
precious discovery of Krsna consciousness just to satisfy a band of
so- called relatives.

Obeisances Offering obeisances is an important part of the process

of devotional service by which the devotee confirms and
reinforces his attitude of submission. Obeisances are especially
meant to be offered to the Supreme Lord and His devotees.
Obeisances are offered by falling completely on the ground, head
down; or by placing the head, lower legs and forearms only, on the
ground (see diagrams). It is also necessary to audibly offer specific
prayers while bowing down. When entering and leaving the temple
room, obeisances are offered to the Deities. The via media for
offering anything - including obeisances to the Supreme Lord -is
the spiritual master; therefore, on bowing down to the Deities, the
pranama prayers to the spiritual master are recited. Uninitiated
devotees offer pranama prayers to Srila Prabhupada. In all ISKCON
temples, there is a vyasasana (formal raised-seat for the spiritual
master) upon which Srila Prabhupada is placed, in either his
picture or deity form. The correct ettiquette here is to first offer
obeisances to Srila Prabhupada and then to the Deities on
entering the temple room; and vice versa while leaving.
Obeisances are offered to tulsi-devi with the prayer; "vrndayai
tulasi devyai," etc. (see section on tulsi). Obeisances to tulsi are
generally offered at the time of tulsi-arati, but can be offered at

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other times also. Offering obeisances to devotees is very important
in Krsna consciousness. It not only enables us to make rapid
advancement in spiritual life but also helps to create and uphold
loving relationships between devotees. Offering obeisances to
one's guru on entering and leaving his presence is mandatory.
Sannyasis should be offered obeisances at least the first time they
are seen in the day. It is nice to offer obeisances to all devotees -
particularly senior devotees - individually, upon seeing them for
the first time in a day. The guru is offered obeisances with the
particular pranama mantra mentioning his name. Other devotees
are offered obeisances with this pranama mantra: "vancha
kalpa...etc." In all ISKCON centres, devotees mutually offer
obeisances to each other by bowing down and reciting this mantra
in the morning, after tulsi arati. Generally, when offered
obeisances, a devotee immediately returns them; although one
who is very senior in the community of devotees may not always
return obeisances offered by those much junior; rather they may
offer blessings and good wishes for the other's spiritual
advancement. If ever one speaks inconsiderate words or behaves
improperly towards a Vaisnava, he should, upon realizing his
mistake, immediately offer obeisances to that Vaisnava and beg
for forgiveness. This is the proper thing to do, even if one
considers that he has also been wronged by that Vaisnava. Such
behaviour maintains sanctity and peacefulness in the society of
devotees.

Krsnaprasada The preparation, offering and distribution of

prasada (foods offered to Visnu) form a major part of Vaisnava
culture. Non- devotees cannot understand how the Lord eats, as
the foodstuffs appear to remain untouched. But factually He does
eat, and devotees take the vow only to eat that which has been
eaten by Him. Preparation Krsna eats only that which is offered
with love and devotion. Therefore devotees take care to procure
fruits, vegetables, sugar, grains and milk products of good quality
and prepare them with great care and attention for the pleasure of
the Lord. Meat, fish, eggs, garlic, onions, mushrooms and red dahl
cannot be offered to Krsna. Excessively spicy foods are also unfit
for offering. Milk should be that from cows. Ghee (cow milk ghee)
is best for cooking for Krsna. Those who cannot procure it can
use oil. Traditionally acceptable oils are mustard oil and sesame
oil. Due to the high price of first-class ingredients in the modern
age, many devotees living at home, worshipping Krsna according
to their means, cook with other oils, such as groundnut oil. While
cooking, devotees think of how the Lord will enjoy the offering -

33
not of their own personal enjoyment or that of their families or of
other devotees. Great care is taken to see that the offering is
prepared cleanly. No one, including the cooks, can taste the food
until after it is offerd to Krsna. Offering A special plate and glass
are kept only for offering food to Krsna. Foodstuffs prepared for
Krsna are placed on the plate, along with a glass of fresh drinking
water. Pieces of lemon (cut in quarters and with seeds removed)
and a little salt can also be placed on the plate. Liquid items
(such as dahl) can be placed in small dishes (katories) kept only
for these offerings. In each preparation a tulsi leaf is placed. The
plate, thus made up, is brought and placed on the altar, on a table
in front of the altar or (if there is no altar arrangement) in front of
a picture of Krsna. Sitting in front of the altar and meditating on
how Krsna will enjoy the offering, the devotee rings the puja bell
while reciting each of these prayers three times: 1. nama om
visnupadaya krsna presthaya bhutale srimate bhaktivedanta
swamin iti namine namaste sarasvati deve gaura vani pracarine
nirvisesa sunyavadi pascatya desa tarine 2. namo mahavadanyaya
krsna prema pradayate krsnaya krsna caitanya namine gaura tvise
namah 3. namo brahmanya devaya go brahmana hitaya ca jagad
hitaya krsnaya govindaya namo namah The devotee thinks that he
is bringing the foodstuffs to his guru, who then offers it to Krsna.
He does not presume himself qualified to offer anything directly to
Krsna. The offering is left in front of Krsna for 15 minutes. Then the
plate is removed and the items transferred from it, either back to
the pots in which they were cooked, or onto a plate which is kept
only for distributing maha-prasada. This system of offering is very
simple, but if the devotees offer everything with love, Krsna will
accept it. Terminology Uncooked or unoffered food is called
"bhoga." Food which is prepared and is ready for offering is also
called bhoga or more particularly "naivedya." That which has been
offered to the Lord is called "prasada." That which was directly
offered on the plate to the Lord is "maha-prasada." And remnants
of prasada left by a pure devotee is called "maha-maha-prasada."
Cooking and eating utensils Aluminium pots are widely used for
cooking purposes in modern India, but they are actually poisonous
and their use is gradually becoming banned in the Western
countries. They are thus unsuitable for use in cooking for Krsna.
China, glass, aluminium and plastic plates and glasses are
considered low class in Vedic culture. Eating utensils made of
silver, stone, brass or (widely accepted by traditional Indians in
the modern day) stainless steel are all acceptable. Best of all are
plates made of leaves; used once then thrown away.

Preaching Lord Krsna states in Bhagavad-gita (18:64) that there is

no-one in this world dearer to Him than one who preaches this

34
message. And Srila Prabhupada writes (Srimad-Bhagavatam
purport): "Preaching is the easy way to understand the Supreme
Personality of Godhead." Lord Caitanya instructed: "Whomever
you meet, tell them about Krsna. In this way, on My order, become
a guru and deliver this land." (Caitanya-caritamrta. Madhya-lila
7:128). So, on Lord Caitanya's order, devotees should not be
content simply to perform devotional activities for their own
upliftment, but should try to bring Krsna consciousness to others.
Everybody can preach. Even if a devotee is not very learned in
Vaisnava philosophy, he can request everyone he meets to chant
Hare Krsna. However, for those who are active in preaching work,
a thorough and regular study of Srila Prabhupada's books is
necessary. The best way to preach is to distribute Srila
Prabhupada's books. It is often easier to sell people Srila
Prabhupada's books than to induce them to chant Hare Krsna, or
to convince them of the Krsna conscious philosophy. We may be
able to speak to someone for a few minutes, but if they take a
book they can study it for several hours. Furthermore, in the books
they will get a clear presentation of Krsna conscious philosophy
directly from the topmost empowered devotee - Srila Prabhupada.
And one book may be read by many people. Therefore, Srila
Prabhupada certified that book distribution is the best preaching.
Regarding preaching and the duties of sannyasis and
householders, the following quote (from S.Bhag. 3:21:31 purport)
is very interesting: "A sannyasi, or one who is in the renounced
order of life, should wander from door to door, from village to
village, from town to town and from country to country, all over
the world, as he is able to travel, and enlighten the householders
about Krsna consciousness. A person who is a householder but is
initiated by a sannyasi has the duty to spread Krsna
consciousness at home; as far as possible he should call his
friends and neighbours to his house and hold classes on Krsna
consciousness. Holding a class means chanting the holy name of
Krsna and speaking from Bhagavad-gita or Srimad-Bhagavatam.
There are immense literatures for spreading Krsna consciousness,
and it is the duty of each and every householder to learn about
Krsna from his sannyasi spiritual master. There is a division of
labour in the Lord's service. The householders duty is to earn
money because a sannyasi is not supposed to earn money but is
completely dependant on the householder. The householder
should earn money by business or by profession and spend at
least fifty percent of his income to spread Krsna consciousness;
twenty-five percent he can spend for his family, and twenty-five
percent he should save to meet emergencies. This example was
shown by Rupa Goswami, so devotees should follow it."

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 Preface: The principles of following guru, sadhu and sastra "Srila
Narottama Dasa Thakura advises; `sadhu-sastra-guru-vakya,
cittete kariya aikya.' The meaning of this instruction is that one
must consider the instructions of the sadhu, the revealed
scriptures and the spiritual master, in order to understand the real
purpose of spiritual life. Neither a sadhu (saintly person or
Vaisnava), nor a bona fide spiritual master, says anything that is
beyond the scope of the sanction of the revealed scriptures. Thus
the statements of the revealed scriptures correspond to those of
the bona fide spiritual master and saintly persons. One must
therefore act with reference to these three important sources of
understandding." (Cc. Adi,4.8 purport). The philosophy and
practice of Krsna consciousness are delineated by guru, sadhu and
sastra. Sastra (scripture) is the word of God, or (equally as valid)
that which is spoken by realized devotees of God. Sastra is strictly
followed by sadhus, but only scriptures and commentaries which
are accepted by Vaisnavas can be considered properly authorized.
That which is bona fide is thus not to be accepted whimsically, but
is received through the changeless and timeless system of
devotional service, as corroborated throughout the eons by great
mahajan sadhus as Lord Brahma, Narada, Lord Siva, etc. That
system is received even in the present day by the unbroken
disciplic succession (parampara). Many people become
enthusiastic to take up Krsna consciousness, and try to follow
what they have seen the devotees doing. But because of lack of
proper guidance and association, they are unable to advance
properly beyond the neophyte platform. Their understanding and
practice of Krsna consciousness is often somewhat odd, due to
lack of maturity and the tendency to mix speculative ideas with
those of pure devotional service. Of course, imitation of a good
thing is desirable, but to be actually successful in devotinal
service one must accept the authorized process. One must accept
the guidance of a bona fide spiritual master with full submission.
Simply imagining oneself to be religious on the strength of a little
external practice is not helpful to anyone. This book will, to a great
extent, help protect those who want to make a start in devotional
service but have little personal guidance to be saved from
unnecessarily becoming confused on the path of bhakti. This book
is able to do so because it is based on the infallible ground of
guru, sadhu and sastra. At least the readers will not have to
speculate about how to put on tilak, perform sankirtan, etc. But
again, the stress must be given to accepting the shelter of a bona
fide spiritual master, taking initiation from him, learning from him,
and serving him in full submission.

36
 Setting up a Temple at Home It is essential for householder
devotees (especially those who live away from a temple
community) to have a temple in their home. Those who have
sufficient means and space sometimes construct a temple building
seperate from their house. But most devotees set aside a room in
their residence as the temple room or puja room. Those with very
limited space can simply set up an altar within their residential
quarters. The temple room is where the family members assemble
for kirtan, arati, and readings from scripture; where offerings of
food are made to the Lord, and where the family members can
come individually to chant japa, study the scriptures and pray to
the Lord. A seperate room is much better than the "cupboard in
the corner" set-up, because in a seperate room an atmosphere of
sanctity may be preserved. In other rooms the children can play
and the adults can relax, socialize and perform their household
chores; but the temple room can be kept strictly for spiritual
practices only. In the household temple, the Lord and His pure
devotees may be worshipped in their picture form. Later, when
the worshipping devotees become more advanced and
experienced, Deities may be installed. Advanced Deity worship
should be undertaken under the guidance of a Vaisnava guru;
therefore, such Deity worship has not been detailed in this book. If
the worshipper actually has a spirit of devotion, worship of the
Lord in His picture form is not inferior to the worship of the Lord in
His Deity form, composed of wood, stone or metal. But because
such worship is a little detailed and complex, the facility for such
worship is generally offered to devotees who have proved their
dedication over a period of time. In the pure Vaisnava
sampradaya, Sri Krsna, the original Personality of Godhead, is
worshipped along with his expansions, internal energies, and pure
devotee acaryas. Lesser forms of worship, such as that of
demigods, is not encouraged. Therefore Vaisnavas are very
selective about which pictures to place on their altar. Although
such respectable personalities as demigods and one's father and
mother are certainly to be honoured, they are not to be
worshipped in the same place as Krsna. As for pseudo-
incarnations and bogus sadhus - they have no place at all. A
standard home altar should have the following pictures: 1. Sri Sri
Radha-Krsna 2. Lord Nrsinghadeva (devotees especially worship
this form of the Lord because; (a) He protects them from demons
and disturbances - both very prominent in this dark age of Kali -
and (b) He particularly helps the devotees to uproot the demoniac
desires from within their hearts). 3. The Panca-tattva (Lord
Caitanya and His four principle associates). 4. The six Goswamis of
Vrindaban (Sri Rupa Goswami, Sri Sanatana Goswami, Sri
Raghunatha Bhatta Goswami, Sri Raghunatha Dasa Goswami, Sri

37
Gopala Bhatta Goswami and Sri Jiva Goswami): Prominent
disciples of Lord Caitanya who, under His direction, presented to
the world the teachings and practices of Gaudiya Vaisnavism. 5.
The sampradaya acaryas: Srila Bhaktivinoda Thakura, his disciple
Srila Gaura Kisora Dasa Babaji, his disciple Srila Bhaktisiddhanta
Sarasvati Thakura, and his disciple - ISKCON Founder Acarya, Srila
A.C. Bhaktivedanta Swami Prabhupada. (Sometimes devotees also
keep the picture of Srila Jagannatha Dasa Babaji - the guru of
Bhaktivinoda Thakura - on their altars. 6. After taking initiation, or
from the time one is considering initiation, pictures of one's guru
(or of several devotees who are taking the responsibility of
accepting disciples and for whom one has special regard) are to be
placed on the altar. A typical set-up of an altar is shown herein:
(Diagrams to be drawn) It is important to note that the pictures of
those who are superior in the spiritual hierarchy should never be
placed below those who they are worshipped by. For example; the
picture of the guru is never to be placed above that of Krsna.
Pictures of the gurus are placed below Krsna. Similarly, the Panca-
tattva worship Radha-Krsna and are worshipped by the
sampradaya acaryas. So Their picture should be placed below
Radha-Krsna and above the sampradaya acaryas. It is best to
have an altar especially made from wood or other materials, so as
to be able to place all the pictures properly and nicely on it. A
small table about three feet high, for placing the arati plate on, is
kept to the front of the altar - the left side. This table can also be
used for placing the plate of foodstuffs on at the time of offering
bhoga. Another very small table, about one foot high, is required
for naivedya, and a mat, preferably of kusa or other grass, is also
required. The temple room can be decorated tastefully, withnice
flowers and garlands daily offered to the Lord. Worship of the Lord
should be conducted as opulently as possible. But even if one has
not very sufficient means, one should endeavour to worship as
nicely as possible, according to his capability. At least incense can
be regularly burned and the temple room kept spotlessly clean
and tidy. There are many rules and regulations to be observed in
the temple room. These rules are listed in the "Nectar of
Devotion." In family situations it may not be possible to enforce all
such regulations, but as high a standard as is practical should be
aimed for. The temple room is where we invite Sri Krsna, the
proprietor of multi-universes, to personally come and preside over
our home; so we always have to maintain a most reverential
attitude towards Him in the temple room.

Tilak The wearing of tilak is essential for all devotees. Tilak is both
for nyasa (purification) and kavaca (protection). Furthermore, it is
a beautiful decoration which clearly declares to the world the

38
identity of the wearer as a devotee of Visnu. When people see
devotees wearing tilak they are reminded of Krsna and are thus
purified. In the modern age some devotees feel shy about wearing
tilak, fearing ridicule. But those who boldly wear tilak at all times
- even in their place of work - will soon find the ridicule replaced
with respect. Devotees who feel unable to wear Vaisnava tilak
publicly should at least apply "water tilak" - tilak applications
made with water and thus invisible. For applying tilak, various
kinds of earth are sanctioned by scripture. Most Gaudiya
Vaisnavas use gopicandan - a yellow clay sold in Vrindaban and
Navadvip; also available at ISKCON centres. Tilak is generally
applied after taking bath. In this way a Vaisnava wears tilak at all
times - not just at the time of puja. To apply tilak, take a little
water in the palm of the left hand. Then take a piece of
gopicandan in the right hand and slowly rub it in the water to
make a smooth paste, while chanting this mantra: lalate kesavam
dhyayen narayanam athodare vaksasthale madhavam tu
govindam kantha kupake visnum ca daksine kuksau bahau ca
madhusudanam trivikramam kandhare tu vamanam vama
parsvake sridharam vama bahau tu hrisikesam tu kandhare prsthe
ca padmanabham ca katyam damodaram nyaset "When one marks
the forehead with tilaka, he must remember Kesava. When one
marks the lower abdomen, he must remember Narayana. For the
chest, one should remember Madhava and when one is marking
the hollow of the neck one should remember Govinda. Lord Visnu
should be remembered while marking the right side of the belly
and Madhusudana should be remembered when marking the right
arm. Trivikrama should be remembered when marking the right
shoulder and Vamana should be remembered when marking the
left side of the belly. Sridhara should be remembered while
marking the left arm and Hrisikesa should be remembered when
marking the left shoulder. Padmanabha and Damodara should be
remembered when marking the back." (Quoted in Sri Caitanya
Caritamrta, Madhya-lila, 20.202 purport ). Now, with the fourth
finger of the right hand, apply tilak to the forehead, then to twelve
other places on the body (see photograph and diagram). Note
that the tilak marks on the nose should come down three quarters
of the length of the nose.(i.e. not very short but not the full length
of the nose); and that the marks on the forehead and the nose
should be joined (no gap between them). They meet directly at
the top of the nose. The following mantras are chanted while
applying tilak to the approppriate parts of the body. (Tilak to be
applied in this order): Om kesavayah namah forehead Om
narayanaya namah centre of the stomach Om madhavaya
namah chest Om govindaya namah collarbone Om
visnavaya Namah right side of stomach Om madhusudhanaya

39
namah lower part of right upper arm Om trivikramaya
namah upper part of right upper arm Om vamanaya namah
left side of stomach Om sridharaya namah lower part of left
upper arm Om hrisikesaya namah upper part of left upper arm
Om padmanabhaya namah upper back Om damodaraya
namah lower back Om vasudevaya namah top of head
The last tilak mark is done by smearing the top of the head with
whatever gopicandan paste is left over in the left palm. The marks
on the right arm are applied with the fourth finger of the left
hand. Tilak is applied first on the forehead by pressing the finger
with gopicandan paste firmly to make two vertical lines. The
movement should be from the top of the nose upwards (not
downwards) and may be repeated several times to get the correct
design. Look in the mirror to get it right.

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