A Day At the Kitchen in ISKCON Mayapur

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A Day At the Kitchen in ISKCON Mayapur, India

By Madhava Smullen for 9 Days 8 Nights [1] on 17 May 2009

[2]

In our latest photo-journalism piece blogger Manoj, an Indian living in Australia, shares a highlight of his recent trip to ISKCON's headquarters in holy Mayapur, India. There, he caught a behind-the-scenes glimpse of how the hard-working temple cooks prepare food for thousands of devotees.

Read article [2]

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Source URL: http://news.iskcon.com/node/2014

Krishna Consciousness-Kitchen Religion

patram puspam phalam toyam
yo me bhaktya prayacchati
tad aham bhakty-upahrtam
asnami prayatatmanah

"If one offers Me with love and devotion a leaf, a flower, fruit or water, I will accept it."

- The Bhagavad Gita (9.26)

Even food and its preparation serve as a valuable spring board for deep spiritual strength, realization, and meditation in Eastern practice. The following information explains both the simple and the complex in making the routine eating process the most spiritually enriching for the body, mind and soul. Such intention and devotion to God in eating is not only considered the perfection of vegetarianism, but also the gateway to true liberation.

Cooking for the Lord

Guests visiting the Sunday Love Feast are often puzzled by the ceremonial offering of vegetarian dishes to the picture of Lord Krishna on the altar--and understandably so. After all, what does the omnipotent, omniscient, omnipresent Lord want with our little plate of rice and vegetables? Has He suddenly become hungry? Hasn't He created countless tons of food? Isn't God self-sufficient? Does Krishna really need those offerings of food?

In fact, Krishna does ask for those offerings, not because he needs our rice and vegetables, but because He wants our devotion. In the Bhagavad-Gita (9.26) He says,If one offers me with love and devotion a leaf, flower, fruit or water, I will accept it.

When Krishna asks us to offer Him food, we should understand that He is actually inviting us to reawaken our eternal loving relationship with Him. At first we comply in a mood of faith mixed with duty; later, as our realization matures, we do it with affection and love. Just as anybody naturally offers the best he has to his beloved, the devotee offers Krishna his wealth, his intelligence, his life, and his vegetarian food!

Preparing the Foodstuff

The Purchase: For a devotee, shopping in supermarkets requires care and attention. There is more to it than simply avoiding obvious meat, fish and eggs. Sometimes the obvious is overlooked within our preparation, as well. Here are some helpful suggestions:

1. From the shopping to the cooking, it is important to meditate on pleasing Krishna(God).

2. Choose offer able foods in the mode of goodness ,such as grains, beans, milk products, vegetables, fruits and nuts.

3. Look for the freshest and best fruits and vegetables.

4. Take time to read every label. Keep in mind that this may not be so easy to ascertain. Do not assume that products stay the same; they change.

5. Try to watch out for rennet (made from the lining of a calf's stomach and used to make cheese), gelatin (boiled bones, hooves and horns, used to set foods), lecithin (if it is not marked as soy lecithin, it may come from eggs), and animal fats. Many products have it.

6. Try to avoid products with blank labels , that are made from cooked grains , and that are overly processed.

7. One must cook in clean surroundings.

8. . Refrain from tasting the food while preparing it, for you are cooking it for the Lord and want Him to be the first to enjoy the preparations. Out of devotion and love, we place ourselves second in enjoying the gift of food.

9.  One should have as little external distraction as possible. (its helpful to put on some devotional music or chanting)

As much as possible, try to avoid foods cooked by people who are not of good

Consciousness.

According to the subtle laws of nature, the cook acts upon the food

not only physically, but mentally as well. Food thus becomes an agency for subtle

influences on our consciousness.

To give an example of this principle, a painting is not simply a collection of strokes on a canvas, but also an expression of the artist's state of mind. The person who looks at the painting absorbs this mental content.

Similarly, if we eat foods cooked by people devoid of pure thought (e.g. unhappy

employees working in a dirty food factory or restuarant), we are sure to absorb a

dose of negative mental energies.

 

'Un-offerables' and Substitutions

There are also a number of products with specific characteristics that make them unsuitable for offering to the Lord. Mushrooms are un offerable and you will not find them in the Vedic kitchen. According to Ayur-Veda they increase the mode of ignorance. They have very little nutritional value, as well.

Onions and Garlic are also on the unofferable list. Although their medicinal values are highly praised in the Ayur- Veda, transcendentalists are recommended not to consume them because they strongly increase the mode of passion, which leads to loss of concentration, patience and tolerance. Besides the commonly known types of Drugs--caffeine, alcohol, tobacco, etc...also Coffee, Black tea and Cocoa are considered intoxication due to their effect on the mind. According to the Ayur- Veda these substances shorten life span.

A number of these items can easily be replaced. In In the Vedic kitchen we use Asafetida (hing) instead of onions and garlic. Chocolate and other cocoa products are easily exchanged with Carob, a powder coming from the fruits of the Carob tree (Ciratonia siliqua). Other surrogate coffees such as Chicory substitute pleasingly for real coffee. There are hugh varieties of Caffeine-free Herb and Fruit Teas that make it comforting to renounce unhealthy black tea.

Making the Offering

Making an offering is a transcendental experience of lovingly preparing food as a meditation and spiritual service to the Divine.. Such a process provides a deep, loving and personal connection with the Lord, as well as a beautiful meal that feeds both the soul and the body! The foodstuffs that have been intentionally offered to the Lord are called prasadam, or Divine "mercy". The most important aspect in any offering is in having a mood of deep gratitude and devotion for the Lord's pleasure. The simple and advanced techniques mentioned here provide methods of spiritualizing your food, regardless of your facility, time, or resources.

 

Mini Offering:

Often times we must eat out in a public restaurant, at school, or on the run due to a busy schedule. The mini offering practically suits a sincere spiritualist in such a way as to simplify the ritual, yet still offer vegetarian foodstuffs to the Lord.

Sri Vishnu, Sri Vishnu, Sri Vishnu

This mantra can be used discreetly and in accordance to time, place, and circumstance. This name of God can be spoken with folded palms and in devotion of heart as you meditate on the foods you wish to offer to God.

If one is inclined and capable, the Srila Prabhupada Pranati, Gauranga Pranati, and Maha Mantra can also be recited as a shortened version of the regular ritual offering. (see Mantras for Offering Food)

Advanced Offering:

The Home Altar: First, reserve a special place for the offering. It can be a tabletop or an entire room converted into a temple. (The altar consists of a raised platform with a picture of Lord Krishna and His eternal consort Srimate Radharani on it, a picture of Lord Caitanya and His eternal consorts (the pancha-tattva), and a picture of the spiritual master. The spiritual master accepts the offering of the disciple and offers it to his own spiritual master, who in turn offers it to his spiritual master. In this way the offering ascends through a succession of spiritual masters, until it reaches Lord Krishna. Devotees who have not been initiated yet, or who have received initiation from Srila Prabhupada, use a picture of Srila Prabhupada. Devotees who are disciples of Srila Prabhupada’s disciples use a picture of their own spiritual master.

The Mantras: The After you have finished the preparations, place a portion of each on new plates or bowls that you have purchased just for this purpose. Bring the dishes to your home altar and place them before the picture(s) of the Lord. One should clap the hands three times to begin the offering, bow down before the Lord on the altar, and while ringing a bell lovingly recite the food offering mantras. The offering should remain for the Lord for about 5-10 minutes.

The Transfer: When you finish offering, clap three times seeking permission with gratitude and in closure of the ceremony. Take the dishes back to the kitchen, transfer the food (now prasadam) into normal eating bowls, and wash the Lord’s offering plates. All the food prepared is now considered prasadam. After carefully putting the offering plates away, distribute the prasadam and enjoy the taste of the transcendental realm! Before the meal, you can recite the prayers for honoring prasadam.

Mantras for offering Food to the Lord

The devotees of Krishna recite three prayers for offering their food to the Lord. They each are repeated three times. (The first is the pranama-mantra of their spiritual master.) For disciples of Srila Prabhupada and uninitiated devotees this is Srila Prabhupada’s pranama- mantra, the Srila Prabhupada Pranati:

nama om visnu-padaya
krishna presthaya bhu-tale
srimate bhaktivedanta-
swamin iti namine

namas te sarasvati deve
gaura-vani- pracarine
nirvisesa- sunyavadi-
pascatya- desa- tarine

I offer my respectful obeisances unto his Divine Grace A.C. Bhaktivedanta Swami Prabhupada, who is very dear to Lord Krishna, having taken shelter of His lotus feet. Our respectful obeisances are unto you, O spiritual master, servant of Sarasvati Gosvami. You are kindly preaching the message of Lord Caitanyadeva and delivering the Western countries, which are filled with impersonalism and voidism.�

The second prayer is offered to Lord Caitanya Mahaprabhu, the incarnation of the Lord as a devotee, and is known as the Sri Gauranga Pranama:

namo maha -vadanyaya
krishna- prema- pradaya te
krishnaya krishna- caitanya-
namne gaura-tvise namah

O most munificent incarnation! You are Krishna Himself appearing as Sri Krishna Caitanya Mahaprabhu. You have assumed the golden color of Srimate Radharani, and You are widely distributing pure love of Krishna. We offer our respectful obeisances unto You.

The third prayer comes from the Visnu Purana (1.19.65) and addresses Lord Krishna directly:

namo brahmanya- devaya
go- brahmana- hitaya ca
jagad- dhitaya krsnaya
govindaya namo namah

My Lord, You are the well- wisher of the cows and the brahmanas, and You are the well- wisher of the entire human society and world.

After reciting these prayers it is custom to chant the Maha- Mantra three times.

Honoring Prasadam

The following prayer is recited before taking prasadam. It is part of the Gitavali written by Srila Bhaktivinoda Thakur--the father of Srila Prabhupada's spiritual master.

sarira abidya- jal, jodendriya tahe kal,
jive phele visaya- sagore
taâra madhye jihwa ati, lobhamoy sudurmati,
taâke jeta kathina samsare
krishna baro doyamoy, koribare jihwa jay,
sva-prasad-anna dila bhai
sei annamrta pao, radha- krishna- guna gao,
preme dako caitanya- nitai

Jaya Nimai, jaya Nitai!
Bhagavad Prasadam ki jaya!
Srila Prabhupada ki jaya!

O Lord! This material body is a place of ignorance, and the senses are a network of paths leading to death. Somehow, we have fallen into this ocean of material sense enjoyment, and of all the senses the tongue is the most and uncontrollable. It is very difficult to conquer the tongue in this world. But You, dear Krishna, are very kind to us. You have sent this nice prasadam to help us conquer the tongue; therefore let us take this prasada to our full satisfaction and glorify Your Lordships Sri Sri Radha and Krishna and in love call for the help of Lord Caitanya and Nityananda.

 

 

 

Sri Sri Ravishankar on Srila Prabhupada

Stability of mind and Krishna consciousness

The relationship between real stability of mind and Krsna consciousness can be observed in the progressive levels of chanting.

 

Stability can be described as a state of assurance (for outcomes) which is an outcome of sense of dependence.

 

When one's mind has no stability, due to no sense of dependence, not even a sense of dependence on oneself, that is a state of ignorance, and is like a state of madness where comprehension is difficult.

 

When one's mind has a sense of stability arising out of dependence on oneself, one at least is at the level of passion, and there is comprehension, and chanting is at the level of pretense. That is one's chanting boils down to a show, because due to sense of complete dependence on oneself, there is no sense of dependence on Krsna, and the mantra is not really heard. One usually starts chanting at this level. One usually needs to be at least at this level to begin 'chanting'.

 

When one's mind has a sense of stability arising out of complete dependence (and complete faith) on others, or other powers, then this chanting is at the level that is the bridge to the next level of chanting, which is the transcendental level. This level is roughly kind of equivalent to dependence on demi gods for outcomes faith on whom/which ultimately leads to development of faith on Krsna.

 

Starting from the passionate level of chanting, as one progresses, one's source of stability undergoes refinement. At the initial level, there is stability out of dependence on oneself, and that gradually changes to stability being out of dependence on Krsna. This is not a 0 to 1 switch, but more like a 0 to 100 dial, where one undergoes through stages of varying mixes of dependences (100-onself, 0-Krsna; ->> 90-onself, 10-Krsna, ->>etc.) before coming to a stage of stability of and due to 100% dependence on Krsna. To lead to the development of faith on Krsna, one can cultivate seeing ultimately His hand, His justice, His care, His love in our well-being.

 

How to take darshan in the temple

Offering obeisance’s:

Upon entering the temple, one should first offer obeisance’s (panchanga pranama) to the assembled Vaisnavas and utter the prayer:

väïchä-kalpatarubhyaç ca kåpä-sindhubhya eva ca
patitänäà pävanebhyo vaiñëavebhyo namo namaù

 

I offer my respectful obeisances unto all the Vaishnava devotees of the Lord. They are just like desire trees who can fulfill the desires of everyone and they are full of compassion for fallen conditioned souls.

Then one should offer obeisances (full dandavats for men) to Srila Prabhupada, keeping him on one's left, and chant his pranati mantra.

One should then move towards the deities and offer full prostrated obeisances, keeping the deities on our left side and chant their respective pranama mantras.

It may be noted that one should not offer obeisances on one hand. Both hands should support the body while bowing down and both hands should be outstretched.

Meditating upon the deities:

 

• After offering obeisances to the deities one should take darshana with great devotion and beg for Their mercy.
• One should not, however, immediately look upon the deities full in the face. The proper manner in which one should take darshan of the Lord is described in Srimad Bhagvatam 2.2.13

The proces of meditation should begin from lotus feet of the Lord and progress to His smiling face. The meditation should be concentrated upon the lotus feet then the calves, then the thighs and in this way higher and higher. The more the mind becomes fixed on different parts of the limbs one after another, the more the intelligence becomes purified.

 

Srila Prabhupada explains in the purport that such meditation will help us get detached from sense gratification. The mood of the devotee taking darshan is "Sir, I am your eternal servant. Please let me know how can I serve You?". The functions of the big deities in the temple are for giving darshan and usually are the istadevas of the sampradaya. So it is quite natural and respectful to see Them first.

There are also other considerations. If there are three altars Like the Krishna Balaram Mandir in Vrindavan or Sri Sri Radha Rasbihari Mandir at Juhu then Srila Prabhupada would pay obeisance first at Gaur Nitai`s Altar then go to Krishna Balaram's Altar and then to Sri Sri Radha Syamsunder.

Also the devotee may like to see his Guru first {but his Guru`s Picture may not be present} then take darshan in the ascending order to Krishna.

While taking darshan one may stand at the sides so that darshan is not obstructed from the devotees who are siting. The darshan should begin, as we face the deities, from the left-hand corner and move progressively, Deity by Deity to the right-hand corner. In Sri Sri Radha Gopinath Mandir this would mean beginning the darshan with Guru Parampara, then Lord Nityananda and ending with Sri Gopajli.

 

 

 

The Nectar of Instruction

"When I am eager to understand the literature given by the Gosvāmīs, then I shall be able to understand the transcendental loving affairs of Rādhā and Kṛṣṇa."

Śrī Rūpa Gosvāmī was the leader of all the Gosvāmīs, and to guide our activities he gave us this Upadeśāmṛta (The Nectar of Instruction) to follow.

Advancement in Kṛṣṇa consciousness depends on the attitude of the follower. A follower of the Kṛṣṇa consciousness movement should become a perfect gosvāmī. Vaiṣṇavas are generally known as gosvāmīs. Unless one controls his senses and mind, one cannot become a gosvāmī. To achieve the highest success in life by becoming a gosvāmī and then a pure devotee of the Lord, one must follow the instructions known as Upadeśāmṛta, which have been given by Śrīla Rūpa Gosvāmī.

 

Audio Lecture by Radha Gopinath Pr.

NOI-1

NOI-2

NOI-3

NOI-4

NOI-5

NoI 1: A sober person who can tolerate the urge to speak, the mind's demands, the actions of anger and the urges of the tongue, belly and genitals is qualified to make disciples all over the world.

NoI 2: One's devotional service is spoiled when he becomes too entangled in the following six activities: (1) eating more than necessary or collecting more funds than required; (2) overendeavoring for mundane things that are very difficult to obtain; (3) talking unnecessarily about mundane subject matters; (4) Practicing the scriptural rules and regulations only for the sake of following them and not for the sake of spiritual advancement, or rejecting the rules and regulations of the scriptures and working independently or whimsically; (5) associating with worldly-minded persons who are not interested in Kṛṣṇa consciousness; and (6) being greedy for mundane achievements.

NoI 3: There are six principles favorable to the execution of pure devotional service: (1) being enthusiastic, (2) endeavoring with confidence, (3) being patient, (4) acting according to regulative principles (such as śravaṇaḿ kīrtanaḿ viṣṇoḥ smaraṇam [SB 7.5.23] — hearing, chanting and remembering Kṛṣṇa), (5) abandoning the association of nondevotees, and (6) following in the footsteps of the previous ācāryas. These six principles undoubtedly assure the complete success of pure devotional service.

NoI 4: Offering gifts in charity, accepting charitable gifts, revealing one's mind in confidence, inquiring confidentially, accepting prasāda and offering prasāda are the six symptoms of love shared by one devotee and another.

NoI 5: One should mentally honor the devotee who chants the holy name of Lord Kṛṣṇa, one should offer humble obeisances to the devotee who has undergone spiritual initiation [dīkṣā] and is engaged in worshiping the Deity, and one should associate with and faithfully serve that Pure devotee who is advanced in undeviated devotional service and whose heart is completely devoid of the propensity to criticize others.

NoI 6: Being situated in his original Kṛṣṇa conscious position, a pure devotee does not identify with the body. Such a devotee should not be seen from a materialistic point of view. Indeed, one should overlook a devotee's having a body born in a low family, a body with a bad complexion, a deformed body, or a diseased or infirm body. According to ordinary vision, such imperfections may seem prominent in the body of a pure devotee, but despite such seeming defects, the body of a pure devotee cannot be polluted. It is exactly like the waters of the Ganges, which sometimes during the rainy season are full of bubbles, foam and mud. The Ganges waters do not become polluted. Those who are advanced in spiritual understanding will bathe in the Ganges without considering the condition of the water.

NoI 7: The holy name, character, pastimes and activities of Kṛṣṇa are all transcendentally sweet like sugar candy. Although the tongue of one afflicted by the jaundice of avidyā [ignorance] cannot taste anything sweet, it is wonderful that simply by carefully chanting these sweet names every day, a natural relish awakens within his tongue, and his disease is gradually destroyed at the root.

NoI 8: The essence of all advice is that one should utilize one's full time — twenty-four hours a day — in nicely chanting and remembering the Lord's divine name, transcendental form, qualities and eternal pastimes, thereby gradually engaging one's tongue and mind. In this way one should reside in Vraja [Goloka Vṛndāvana dhāma] and serve Kṛṣṇa under the guidance of devotees. One should follow in the footsteps of the Lord's beloved devotees, who are deeply attached to His devotional service.

NoI 9: The holy place known as Mathurā is spiritually superior to Vaikuṇṭha, the transcendental world, because the Lord appeared there. Superior to Mathurā-Purī is the transcendental forest of Vṛndāvana because of Kṛṣṇa's rāsa-līlā pastimes. And superior to the forest of Vṛndāvana is Govardhana Hill, for it was raised by the divine hand of Śrī Kṛṣṇa and was the site of His various loving pastimes. And, above all, the superexcellent Śrī Rādhā-kuṇḍa stands supreme, for it is overflooded with the ambrosial nectarean prema of the Lord of Gokula, Śrī Kṛṣṇa. Where, then, is that intelligent Person who is unwilling to serve this divine Rādhā-kuṇḍa, which is situated at the foot of Govardhana Hill?

NoI 10: In the śāstra it is said that of all types of fruitive workers, he who is advanced in knowledge of the higher values of life is favored by the Supreme Lord Hari. Out of many such people who are advanced in knowledge [jñānīs], one who is practically liberated by virtue of his knowledge may take to devotional service. He is superior to the others. However, one who has actually attained prema, pure love of Kṛṣṇa, is superior to him. The gopīs are exalted above all the advanced devotees because they are always totally dependent upon Śrī Kṛṣṇa, the transcendental cowherd boy. Among the gopīs, Śrīmatī Rādhārāṇī is the most dear to Kṛṣṇa. Her kuṇḍa [lake] is as profoundly dear to Lord Kṛṣṇa as this most beloved of the gopīs. Who, then, will not reside at Rādhā-kuṇḍa and, in a spiritual body surcharged with ecstatic devotional feelings [aprākṛtabhāva], render loving service to the divine couple Śrī Śrī Rādhā-Govinda, who perform Their aṣṭakālīya-līlā, Their eternal eightfold daily pastimes. Indeed, those who execute devotional service on the banks of Rādhā-kuṇḍa are the most fortunate people in the universe.

NoI 11: Of the many objects of favored delight and of all the lovable damsels of Vrajabhūmi, Śrīmatī Rādhārāṇī is certainly the most treasured object of Kṛṣṇa's love. And, in every respect, Her divine kuṇḍa is described by great sages as similarly dear to Him. Undoubtedly Rādhā-kuṇḍa is very rarely attained even by the great devotees; therefore it is even more difficult for ordinary devotees to attain. If one simply bathes once within those holy waters, one's pure love of Kṛṣṇa is fully aroused.

 

 

Tulasi Devi Cures Devotee’s Cancer

Watch this article from ISKCON NEWS
you can also watch the Tulasi vivah movie online

Brahma samhita

īśvaraḥ paramaḥ kṛṣṇaḥ
sac-cid-ānanda-vigrahaḥ
anādir ādir govindaḥ
sarva-kāraṇa-kāraṇam
(2)
cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-
lakṣāvṛteṣu surabhir abhipālayantam
lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
(3)
veṇuṁ kvaṇantam aravinda-dalāyatākṣam-
barhāvataṁsam asitāmbuda-sundarāńgam
kandarpa-koṭi-kamanīya-viśeṣa-śobhaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
(4)
ālola-candraka-lasad-vanamālya-vaṁśī-
ratnāńgadaṁ praṇaya-keli-kalā-vilāsam
śyāmaṁ tri-bhańga-lalitaṁ niyata-prakāśaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
(5)
ańgāni yasya sakalendriya-vṛtti-manti
paśyanti pānti kalayanti ciraṁ jaganti
ānanda-cinmaya-sad-ujjvala-vigrahasya
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
(6)
advaitam acyutam anādim ananta-rūpam
ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca
vedeṣu durlabham adurlabham ātma-bhaktau
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
(7)
panthās tu koṭi-śata-vatsara-sampragamyo
vāyor athāpi manaso muni-puńgavānām
so 'py asti yat-prapada-sīmny avicintya-tattve
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
(8)
eko 'py asau racayituṁ jagad-aṇḍa-koṭiṁ
yac-chaktir asti jagad-aṇḍa-cayā yad-antaḥ
aṇḍāntara-stha-paramāṇu-cayāntara-stham-
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
(9)
yad-bhāva-bhāvita-dhiyo manujās tathaiva
samprāpya rūpa-mahimāsana-yāna-bhūṣāḥ
sūktair yam eva nigama-prathitaiḥ stuvanti
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
(10)
ānanda-cinmaya-rasa-pratibhāvitābhis
tābhir ya eva nija-rūpatayā kalābhiḥ
goloka eva nivasaty akhilātma-bhūto
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
(11)
premāñjana-cchurita-bhakti-vilocanena
santaḥ sadaiva hṛdayeṣu vilokayanti
yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
(12)
rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan
nānāvatāram akarod bhuvaneṣu kintu
kṛṣṇaḥ svayaṁ samabhavat paramaḥ pumān yo
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
(13)
yasya prabhā prabhavato jagad-aṇḍa-koṭi-
koṭiṣv aśeṣa-vasudhādi vibhūti-bhinnam
tad brahma niṣkalam anantam aśeṣa-bhūtaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
(14)
māyā hi yasya jagad-aṇḍa-śatāni sūte
traiguṇya-tad-viṣaya-veda-vitāyamānā
sattvāvalambi-para-sattvaṁ viśuddha-sattvam-
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
(15)
ānanda-cinmaya-rasātmatayā manaḥsu
yaḥ prāṇināṁ pratiphalan smaratām upetya
līlāyitena bhuvanāni jayaty ajasram-
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
(16)
goloka-nāmni nija-dhāmni tale ca tasya
devi maheśa-hari-dhāmasu teṣu teṣu
te te prabhāva-nicayā vihitāś ca yena
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
(17)
sṛṣṭi-sthiti-pralaya-sādhana-śaktir ekā
chāyeva yasya bhuvanāni bibharti durgā
icchānurūpam api yasya ca ceṣṭate sā
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
(18)
kṣīraṁ yathā dadhi vikāra-viśeṣa-yogāt
sañjāyate na hi tataḥ pṛthag asti hetoḥ
yaḥ śambhutām api tathā samupaiti kāryād
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
(19)
dīpārcir eva hi daśāntaram abhyupetya
dīpāyate vivṛta-hetu-samāna-dharmā
yas tādṛg eva hi ca viṣṇutayā vibhāti
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
(20)
yaḥ kāraṇārṇava-jale bhajati sma yoga-
nidrām ananta-jagad-aṇḍa-sa-roma-kūpaḥ
ādhāra-śaktim avalambya parāṁ sva-mūrtiṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
(21)
yasyaika-niśvasita-kālam athāvalambya
jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ
viṣṇur mahān sa iha yasya kalā-viśeṣo
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
(22)
bhāsvān yathāśma-śakaleṣu nijeṣu tejaḥ
svīyam kiyat prakaṭayaty api tadvad atra
brahmā ya eṣa jagad-aṇḍa-vidhāna-kartā
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
(23)
yat-pāda-pallava-yugaṁ vinidhāya kumbha-
dvandve praṇāma-samaye sa gaṇādhirājaḥ
vighnān vihantum alam asya jagat-trayasya
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
(24)
agnir mahi gaganam ambu marud diśaś ca
kālas tathātma-manasīti jagat-trayāṇi
yasmād bhavanti vibhavanti viśanti yaṁ ca
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
(25)
yac-cakṣur eṣa savitā sakala-grahāṇāṁ
rājā samasta-sura-mūrtir aśeṣa-tejāḥ
yasyājñayā bhramati sambhṛta-kāla-cakro
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
(26)
dharmo 'tha pāpa-nicayaḥ śrutayas tapāṁsi
brahmādi-kīṭa-patagāvadhayaś ca jīvāḥ
yad-datta-mātra-vibhava-prakaṭa-prabhāvā
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
(27)
yas tv indragopam athavendram aho sva-karma-
bandhānurūpa-phala-bhājanam ātanoti
karmāṇi nirdahati kintu ca bhakti-bhājāṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
(28)
yaṁ krodha-kāma-sahaja-praṇayādi-bhīti-
vātsalya-moha-guru-gaurava-sevya-bhāvaiḥ
sañcintya tasya sadṛśīṁ tanum āpur ete
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
(29)
śriyaḥ kāntāḥ kāntaḥ parama-puruṣaḥ kalpa-taravo
drumā bhūmiś cintāmaṇi-gaṇa-mayi toyam amṛtam
kathā gānaṁ nāṭyaṁ gamanam api vaṁśī priya-sakhi
cid-ānandaṁ jyotiḥ param api tad āsvādyam api ca
sa yatra kṣīrābdhiḥ sravati surabhībhyaś ca su-mahān
nimeṣārdhākhyo vā vrajati na hi yatrāpi samayaḥ
bhaje śvetadvīpaṁ tam aham iha golokam iti yaṁ
vidantas te santaḥ kṣiti-virala-cārāḥ katipaye
TRANSLATION
1) Krsna who is known as Govinda is the Supreme Godhead. He has an eternal blissful spiritual body. He is the origin of all. He has no other origin and He is the prime cause of all causes.
2) I worship Govinda, the primeval Lord, the first progenitor who is tending the cows, yielding all desire, in abodes built with spiritual gems, surrounded by millions of purpose trees, always served with great reverence and affection by hundreds of thousands of lakshmis or gopis.
3) I worship Govinda, the primeval Lord, who is adept in playing on His flute, with blooming eyes like lotus petals with head decked with peacock's feather, with the figure of beauty tinged with the hue of blue clouds, and His unique loveliness charming millions of Cupids.
4) I worship Govinda, the primeval Lord, round whose neck is swinging a garland of flowers beautified with the moon-locket, whose two hands are adorned with the flute and jeweled ornaments, who always revels in pastimes of love, whose graceful threefold-bending form of Syamasundara is eternally manifest.
5) I worship Govinda, the primeval Lord, whose transcendental form is full of bliss, truth, substantiality and is thus full of the most dazzling splendor. Each of the limbs of that transcendental figure possesses in Himself, the full-fledged functions of all the organs, and eternally sees, maintains and manifests the infinite universes, both spiritual and mundane.
6) I worship Govinda, the primeval Lord, who is inaccessible to the Vedas, but obtainable by pure unalloyed devotion of the soul, who is without a second, who is not subject to decay, is without a beginning, whose form is endless, who is the beginning, and the eternal purusha; yet He is a person possessing the beauty of blooming youth.
7) I worship Govinda, the primeval Lord, only the tip of the toe of whose lotus feet is approached by the yogis who aspire after the transcendental and betake themselves to pranayama by drilling the respiration; or by the jnanis who try to find out the non-differentiated Brahman by the process of elimination of the mundane, extending over thousands of millions of years.
8) He is an undifferentiated entity as there is no distinction between potency and the possessor thereof. In His work of creation of millions of worlds, His potency remains inseparable. All the universes exist in Him and He is present in His fullness in every one of the atoms that are scattered throughout the universe, at one and the same time. Such is the primeval Lord whom I adore.
9) I adore the same Govinda, the primeval Lord, in whose praise men, who are imbued with devotion, sing the mantra-suktas told by the Vedas, by gaining their appropriate beauty, greatness, thrones, conveyances and ornaments.
10) I worship Govinda, the primeval Lord, residing in His own realm, Goloka, with Radha, resembling His own spiritual figure, the embodiment of the ecstatic potency possessed of the sixty-four artistic activities, in the company of Her confidantes [sakhis], embodiments of the extensions of Her bodily form, permeated and vitalized by His ever-blissful spiritual rasa.
11) I worship Govinda, the primeval Lord, who is Syamasundara, Krishna Himself with inconceivable innumerable attributes, whom the pure devotees see in their heart of hearts with the eye of devotion tinged with the salve of love.
12) I worship Govinda, the primeval Lord, who manifested Himself personally as Krishna and the different avataras in the world in the forms of Rama, Nrisimha, Vamana, etc., as His subjective portions.
13) I worship Govinda, the primeval Lord, whose effulgence is the source of the nondifferentiated Brahman mentioned in the Upanishads, being differentiated from the infinity of glories of the mundane universe appears as the indivisible, infinite, limitless, truth.
14) I worship Govinda, the primeval Lord, who is the absolute substantive principle being the ultimate entity in the form of the support of all existence whose external potency embodies the threefold mundane qualities, viz., sattva, rajas, and tamas and diffuses the Vedic knowledge regarding the mundane world.
15) I worship Govinda, the primeval Lord, whose glory ever triumphantly dominates the mundane world by the activity of His own pastimes, being reflected in the mind of recollecting souls as the transcendental entity of ever-blissful cognitive rasa.
16) Lowest of all is located Devi-dhama [mundane world], next above it is Mahesa-dhama [abode of Mahesa]; above Mahesa-dhama is placed Hari-dhama [abode of Hari] and above them all is located Krishna's own realm named Goloka. I adore the primeval Lord Govinda, who has allotted their respective authorities to the rulers of those graded realms.
17) The external potency Maya who is of the nature of the shadow of the cit potency, is worshiped by all people as Durga, the creating, preserving and destroying agency of this mundane world. I adore the primeval Lord Govinda in accordance with whose will Durga conducts herself.
18) Just as milk is transformed into curd by the action of acids, but yet the effect curd is neither same as, nor different from, its cause, viz., milk, so I adore the primeval Lord Govinda of whom the state of Sambhu is a transformation for the performance of the work of destruction.
19) The light of one candle being communicated to other candles, although it burns separately in them, is the same in its quality. I adore the primeval Lord Govinda who exhibits Himself equally in the same mobile manner in His various manifestations.
20) I adore the primeval Lord Govinda who assuming His own great subjective form, who bears the name of Sesha, replete with the all-accommodating potency, and reposing in the Causal Ocean with the infinity of the world in the pores of His hair, enjoys creative sleep [yoga-nidra].
21) Brahma and other lords of the mundane worlds, appearing from the pores of hair of Maha-Vishnu, remain alive as long as the duration of one exhalation of the latter [Maha-Vishnu]. I adore the primeval Lord Govinda of whose subjective personality Maha-Vishnu is the portion of portion.
22) I adore the primeval Lord Govinda from whom the separated subjective portion Brahma receives his power for the regulation of the mundane world, just as the sun manifests some portion of his own light in all the effulgent gems that bear the names of suryakanta, etc.
23) I adore the primeval Lord Govinda, whose lotus feet are always held by Ganesa upon the pair of tumuli protruding from his elephant head in order to obtain power for his function of destroying all the obstacles on the path of progress of the three worlds.
24) The three worlds are composed of the nine elements, viz., fire, earth, ether, water, air, direction, time, soul and mind. I adore the primeval Lord Govinda from whom they originate, in whom they exist and into whom they enter at the time of the universal cataclysm.
25) The sun who is the king of all the planets, full of infinite effulgence, the image of the good soul, is as the eye of this world. I adore the primeval Lord Govinda in pursuance of whose order the sun performs his journey mounting the wheel of time.
26) I adore the primeval Lord Govinda, by whose conferred power are maintained the manifested potencies, that are found to exist, of all virtues, all vices, the Vedas, the penances and all jivas, from Brahma to the meanest insect.
27) I adore the primeval Lord Govinda, who burns up to their roots all fruitive activities of those who are imbued with devotion and impartially ordains for each the due enjoyment of the fruits of one's activities, of all those who walk in the path of work, in accordance with the chain of their previously performed works, no less in the case of the tiny insect that bears the name of indragopa than in that of Indra, king of the devas.
28) I adore the primeval Lord Govinda, the meditators of whom, by meditating upon Him under the sway of wrath, amorous passion, natural friendly love, fear, parental affection, delusion, reverence and willing service, attain to bodily forms befitting the nature of their contemplation.
29) I worship that transcendental seat, known as Svetadvipa where as loving consorts the Laksmis in their unalloyed spiritual essence practice the amorous service of the Supreme Lord Krishna as their only lover; where every tree is a transcendental purpose tree; where the soil is the purpose gem, all water is nectar, every word is a song, every gait is a dance, the flute is the favorite attendant, effulgence is full of transcendental bliss and the supreme spiritual entities are all enjoyable and tasty, where numberless milk cows always emit transcendental oceans of milk; where there is eternal existence of transcendental time, who is ever present and without past or future and hence is not subject to the quality of passing away even for the space of half a moment. That realm is known as Goloka only to a very few self-realized souls in this world.

Sri Guru Devastakam

(1)

saḿsāra-dāvānala-līḍha-loka-
trāṇāya kāruṇya-ghanāghanatvam
prāptasya kalyāṇa-guṇārṇavasya
vande guroḥ śrī-caraṇāravindam



(2)

mahāprabhoḥ kīrtana-nṛtya-gīta-
vāditra-mādyan-manaso rasena
romāñca -kampāśru-tarańga-bhājo
vande guroḥ śrī-caraṇāravindam



(3)

śrī-vigrahārādhana-nitya-nānā-
śṛńgāra-tan-mandira-mārjanādau
yuktasya bhaktāḿś ca niyuñjato 'pi
vande guroḥ śrī-caraṇāravindam



(4)

catur-vidha-śrī-bhagavat-prasāda-
svādv-anna-tṛptān hari-bhakta-sańghān
kṛtvaiva tṛptiḿ bhajataḥ sadaiva
vande guroḥ śrī-caraṇāravindam



(5)

śrī-rādhikā-mādhavayor apāra-
mādhurya-līlā guṇa-rūpa-nāmnām
prati-kṣaṇāsvādana-lolupasya
vande guroḥ śrī-caraṇāravindam



(6)

nikuñja-yūno rati-keli-siddhyai
yā yālibhir yuktir apekṣaṇīyā
tatrāti-dākṣyād ati-vallabhasya
vande guroḥ śrī-caraṇāravindam



(7)

sākṣād-dharitvena samasta-śāstrair
uktas tathā bhāvyata eva sadbhiḥ
kintu prabhor yaḥ priya eva tasya
vande guroḥ śrī-caraṇāravindam



(8)

yasya prasādād bhagavat-prasādo
yasyāprasādān na gatiḥ kuto 'pi
dhyāyan stuvaḿs tasya yaśas tri-sandhyaḿ
vande guroḥ śrī-caraṇāravindam



(9)

śrīmad-guror aṣṭakam etad uccair

brāhme muhūrte paṭhati prayatnāt

yas tena vṛndāvana-nātha sākṣāt

sevaiva labhyā juṣaṇo’nta eva



TRANSLATION

1) The spiritual master is receiving benediction from the ocean of mercy. Just as a cloud pours water on a forest fire to extinguish it, so the spiritual master delivers the materially afflicted world by extinguishing the blazing fire of material existence. I offer my respectful obeisances unto the lotus feet of such a spiritual master, who is an ocean of auspicious qualities.



2) Chanting the holy name, dancing in ecstasy, singing, and playing musical instruments, the spiritual master is always gladdened by the sańkīrtana movement of Lord Caitanya Mahāprabhu. Because he is relishing the mellows of pure devotion within his mind, sometimes his hair stands on end, he feels quivering in his body, and tears flow from his eyes like waves. I offer my respectful obeisances unto the lotus feet of such a spiritual master.



3) The spiritual master is always engaged in the temple worship of Srī Srī Rādhā and Kṛṣṇa. He also engages his disciples in such worship. They dress the Deities in beautiful clothes and ornaments, clean Their temple, and perform other similar worship of the Lord. I offer my respectful obeisances unto the lotus feet of such a spiritual master.



4) The spiritual master is always offering Kṛṣṇa four kinds of delicious food [analyzed as that which is licked, chewed, drunk, and sucked]. When the spiritual master sees that the devotees are satisfied by eating bhagavat-prasāda, he is satisfied. I offer my respectful obeisances unto the lotus feet of such a spiritual master.



5) The spiritual master is always eager to hear and chant about the unlimited conjugal pastimes of Rādhikā and Mādhava, and Their qualities, names, and forms. The spiritual master aspires to relish these at every moment. I offer my respectful obeisances unto the lotus feet of such a spiritual master.



6) The spiritual master is very dear, because he is expert in assisting the gopīs, who at different times make different tasteful arrangements for the perfection of Rādhā and Kṛṣṇa's conjugal loving affairs within the groves of Vṛndāvana. I offer my most humble obeisances unto the lotus feet of such a spiritual master.



7) The spiritual master is to be honored as much as the Supreme Lord, because he is the most confidential servitor of the Lord. This is acknowledged in all revealed scriptures and followed by all authorities. Therefore I offer my respectful obeisances unto the lotus feet of such a spiritual master, who is a bona fide representative of Srī Hari [Kṛṣṇa].



8) By the mercy of the spiritual master one receives the benediction of Kṛṣṇa. Without the grace of the spiritual master, one cannot make any advancement. Therefore, I should always remember and praise the spiritual master. At least three times a day I should offer my respectful obeisances unto the lotus feet of my spiritual master.



9) One who, with great care and alteration, loudly recites this beautiful prayer to the spiritual master during the Brahma-muhurta obtains direct service to Krsna, the Lord of Vrndavana, at the time of his death.

Prayers for offering Prasadam

Prayers for offering Prasadam

nama om visnu-padaya krsna-presthaya bhu-tale srimate
bhaktivedanta-svamin iti namine

I offer my respectful obeisances unto His Divine Grace A. C. Bhaktivedanta
Swami Prabhupada, who is very dear to Lord Krsna, having taken shelter at His
lotus feet.

namas te sarasvate deve gaura-vani-pracarine
nirvisesa-sunyavadi-pascatya-desa-tarine

Our respectful obeisances are unto you, O spiritual master, servant of
Sarasvati Gosvami. You are kindly preaching the message of Lord Caitanyadeva
and delivering the Western countries, which are filled with impersonalism and
voidism.

namo maha-vadanyaya
krishna-prema-pradaya te krishnaya krishna-chaitanya-
namne gaura-tvishe namaha

I offer my respectful obeisances unto the Supreme Lord Sri Krishna Chaitanya,
who is more magnanimous than any other incarnation, even Krishna Himself,
because He is bestowing freely what no one else has ever given pure love of
Krsna.

namo-brahmanya-devaya go brahmana
hitaya cha jagad-hitaya krishnaya
govindaya namo namaha

I offer my respectful obeisances to the Supreme Absolute Truth, Krishna, who
is the well-wisher of the cows and the brahmanas as well as the living entities
in general. I offer my repeated obeisances to Govinda [Krishna], who is the
pleasure reservoir for all the senses.

Tulasi Aarathi

Sri Tulasi-kirtana


1
namo namah tulasi! krsna-preyasi
radha-krsna-seva pabo ei abhilasi

2
je tomara sarana loy, tara vancha purna hoy
krpa kori' koro tare brndavana-basi



3
mor ei abhilas, bilas kunje dio vas
nayane heribo sada jugala-rupa-rasi


4
ei nivedana dharo, sakhir anugata koro
seva-adhikara diye koro nija dasi


5
dina krsna-dase koy, ei jena mora hoy
sri-radha-govinda-preme sada jena bhasi


(1) O Tulasi, beloved of Krsna, I bow before you again and again. My desire is to obtain the service of Sri Sri Radha-Krsna.

(2) Whoever takes shelter of you has his wishes fulfilled. Bestowing your mercy on him, you make him a resident of Vrndavana.

(3) My desire is that you will also grant me a residence in the pleasure groves of Sri Vrndavana-dhama. Thus, within my vision I will always behold the beautiful pastimes of Radha and Krsna.

(4) I beg you to make me a follower of the cowherd damsels of Vraja. Please give me the privilege of devotional service and make me your own maidservant.

(5) This very fallen and lowly servant of Krsna prays, "May I always swim in the love of Sri Radha and Govinda.

Being himself an eternal resident of Vrindavana, Srila Prabhupada naturally wanted his followers to gain entrance into Vrindavana, and therefore he introduced the worship of Tulasi-devi in ISKCON. Every morning, all over the world, ISKCON devotees gather around Tulasi-devi at 5 a.m. and sing that bhajan.



Sri Tulasi Pranama


vrndayai tulasi-devyai
priyayai kesavasya ca
krsna-bhakti-prade devi
satyavatyai namo namah


vrndayai--unto Vrnda; tulasi-devyai--unto Tulasi-devi; priyayai-- who is dear; kesavasya--to Lord Kesava; ca-and; krsna-bhakti-- devotional service to Lord Krsna, prade--who bestows; devi--O goddess; satya-vatyai--unto Satyavati; namah namah--repeated obeisances.


I offer my repeated obeisances unto Vrnda, Srimati Tulasi-devi, who is very dear to Lord Kesava. O goddess, you bestow devotional service to Lord Krsna and possess the highest truth.



Sri Tulasi Pradaksina Mantra


yani kani ca papani
brahma-hatyadikani ca
tani tani pranasyanti
pradaksinah pade pade


yani kani--whatever; ca--and; papani--sins; brahma-hatya--killing of a brahmana; adikani--and so on; ca--also, tani tani--all of them; pranasyanti--are destroyed; pradaksinah--(by) the circumambulation (of Tulasi-devi); pade pade--at every step.


By the circumambulation of Srimati Tulasi-devi all the sins that one may have committed are destroyed at every step, even the sin of killing a brahmana.