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 selfrealization; 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 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. 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). 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, 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 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: 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 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. 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 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

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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 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

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Coming just after Govardhana Puja, this 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 Bhagavadgita, 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.

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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 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 mrdangas (drums) and kartals.

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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.

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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 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

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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 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

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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 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 PaddhatiThe 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, wellestablished 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

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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 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

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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 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

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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. 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

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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

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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, 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 factorymade 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 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,

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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 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.

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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 Tulsidevi (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 Visnutattva 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.

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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 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

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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 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

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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, 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

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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,

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(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. 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.

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Within each GBC zone there are several temples. Each temple is financially and to a large extent 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 other way." Hare Krsna Hare Krsna Krsna Krsna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare

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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 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,

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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 enticement as soon as possible." (Srimad-Bhagavatam

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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 socalled 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

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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 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. Nondevotees 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

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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 - 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

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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 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

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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."

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

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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.

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.

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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 pseudoincarnations 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 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

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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.

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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 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

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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 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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