Notes and reflections on Pure Bhakti - Pure Devotional Service - and how this phrase relates to ISKCON, ISKCON activities, and ISKCON devotees.
I begin my meditation on this subject by re-reading The Nectar of Devotion, Bhaktirasamrita Sindhu, by Srila Rupa Goswami, translation and commentary by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada, Founder-Acharya of the International Society for Krishna Consciousness, ISKCON. This was one of the first books Srila Prabhupada presented in English to his ISKCON movement of devotees, Srila Rupa Goswami's presentation of the entire siddhanta, teachings, on the science of devotional service. The first chapter begins with "Characteristics of Pure Devotional Service." Elaborating on the commentaries of previous acharyas, Srila Prabhupada goes into great detail explaining to us every nuance of pure devotional service, from the outset of our initial attraction to Krishna, all the way to pure, unmotivated, unalloyed devotional service with no other desire than to please Krishna. Every step of the way is outlined, like a road map back to Godhead.
Pure Bhakti - pure devotional service to Krishna exclusively, with no other desire - suddha or uttama bhakti - is not only the goal (prayojana), but also the process (abhideya) to reach that goal, and the basis of our eternal relationship (sambandha). Pure devotional service is not only the foundation of ISKCON, but the means and the end of everything we do. Srila Prabhupada took the five most important items conducive to pure devotional service (of the 64 delineated by Rupa Goswami), as well as the nine processes of pure devotional service (sravanam, kirtanam, vishnu smaranam, archanam, vandanam...) and created ISKCON's daily morning and evening program - a perfect package anyone anywhere in Kali Yuga can adopt and be assured of success.
1) To serve the devotee;
2) to chant the Holy Name according to a certain counting method;
3) to worship the Deity;
4) to hear Srimad-Bhagavatam or Bhagavad-gita from a realized person;
5) to live in a sacred place where devotional service is not disturbed.
These items are at the core of ISKCON's morning and evening program.
Srila Prabhupada incorporated ISKCON with the following seven purposes:
I begin my meditation on this subject by re-reading The Nectar of Devotion, Bhaktirasamrita Sindhu, by Srila Rupa Goswami, translation and commentary by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada, Founder-Acharya of the International Society for Krishna Consciousness, ISKCON. This was one of the first books Srila Prabhupada presented in English to his ISKCON movement of devotees, Srila Rupa Goswami's presentation of the entire siddhanta, teachings, on the science of devotional service. The first chapter begins with "Characteristics of Pure Devotional Service." Elaborating on the commentaries of previous acharyas, Srila Prabhupada goes into great detail explaining to us every nuance of pure devotional service, from the outset of our initial attraction to Krishna, all the way to pure, unmotivated, unalloyed devotional service with no other desire than to please Krishna. Every step of the way is outlined, like a road map back to Godhead.
Pure Bhakti - pure devotional service to Krishna exclusively, with no other desire - suddha or uttama bhakti - is not only the goal (prayojana), but also the process (abhideya) to reach that goal, and the basis of our eternal relationship (sambandha). Pure devotional service is not only the foundation of ISKCON, but the means and the end of everything we do. Srila Prabhupada took the five most important items conducive to pure devotional service (of the 64 delineated by Rupa Goswami), as well as the nine processes of pure devotional service (sravanam, kirtanam, vishnu smaranam, archanam, vandanam...) and created ISKCON's daily morning and evening program - a perfect package anyone anywhere in Kali Yuga can adopt and be assured of success.
1) To serve the devotee;
2) to chant the Holy Name according to a certain counting method;
3) to worship the Deity;
4) to hear Srimad-Bhagavatam or Bhagavad-gita from a realized person;
5) to live in a sacred place where devotional service is not disturbed.
These items are at the core of ISKCON's morning and evening program.
Srila Prabhupada incorporated ISKCON with the following seven purposes:
a) To systematically propagate spiritual knowledge to society at large and to educate all peoples in the techniques of spiritual life in order to check the imbalance of values in life and to achieve real unity and peace in the world.
b) To propagate a consciousness of Krishna, as it is revealed in the Bhagavad-gita and the Srimad-Bhagavatam.
c) To bring the members of the Society together with each other and nearer to Krishna, the prime entity, thus to develop the idea within the members, and humanity at large, that each soul is part and parcel of the quality of Godhead (Krishna).
d) To teach and encourage the sankirtana movement, congregational chanting of the holy names of God as revealed in the teachings of Lord Sri Chaitanya Mahaprabhu.
e) To erect for the members and for society at large, a holy place of transcendental pastimes, dedicated to the personality of Krishna.
f) To bring the members closer together for the purpose of teaching a simpler and more natural way of life.
g) With a view towards achieving the aforementioned Purposes, to publish and distribute periodicals, magazines, books and other writings.
Again included are the five most potent activities of devotional service that reform and purify even the hardest heart and re-awaken our pure devotion, pure loving service to Sri Krishna. In addition, Srila Prabhupada included active preaching activities of going out into the public and teaching the congregational chanting of Krishna's names to others. And to take Lord Krishna's glories in the form of sacred magazines and books, print and distribute them widely to alleviate the suffering of the conditioned souls of this world.
This is Lord Chaitanya's program.
This is ISKCON's business, ISKCON's mission, and to the degree that ISKCON leaders and followers, ISKCON devotees at all levels of dedication, young and old, are giving their best effort to push forward the above purposes, and try to live their lives by the standards ISKCON's Founder-Acharya Srila Prabhupada set, to that degree they are engaging in activities of devotional service that will lead to pure devotional service in this lifetime (Srila Prabhupada assued us that "if you follow this program I have given, you will go back to Godhead in this lifetime.")
ISKCON, it's programs, activites, and people, are all about devotional service, striving towards the goal of pure devotional service. Another synonym for pure devotional service is "Krishna consciousness," which Srila Prabhupada especially liked. Krishna consciousness leaves no doubt about Whom we are conscious, the Object of our devotion. In fact, it is also the prerequisite condition for pure devotional service. In his conversation with Lord Chaitanya Mahaprabhu, Srila Ramananda Raya describes a pure devotee as: krishna bhakti rasa bhavita matihi... one whose intelligence has become absorbed in the mellows of executing devotional service to Krishna. (Sri Chaitanya-Charitamrita, Madhya 8.70)
If we become conscious of Krishna, pure devotional service will follow. Therefore Srila Prabhupada named his society the International Society for Krishna Consciousness.
Krishna consciousness = Bhakti = pure devotional service
Another example: Srimad-Bhagavatam. ISKCON's Founder-Acharya, His Divine Grace A.C. Bhaktivedanta Swami Prabhupada spent the last years of his life carefully translating and commenting on Srimad-Bhagavatam, the ripened fruit of all knowledge about Krishna, His devotees, and their exchange of love - pure devotional service. Srila Prabhupada often referred to this as his "life's work." He would rise early in the morning (in the middle of the night), compare the commentaries of exalted predecessor Acharyas like Vishvanatha Chakravarti Thakura, Sridhara Swami, Baladeva Vidhyabhushana, and then translate, comment, purport on each verse, verse by verse. Scores of ISKCON devotees, his dear disciples and followers, would transcribe, edit, typeset and publish this great literary opus all about pure devotional service, the encyclopedia of pure devotional service, from A to Z.
Srila Prabhupada remarks that by carefully studying this Srimad-Bhagavatam, from start to finish, the sincere reader will be able to see God face to face. Srila Prabhupada had firm faith in the purificatory words of the pages of the ultimate treatise on pure bhakti, Srimad Bhagavatam--The beautiful pastimes of the Lord, Bhagavan, and of His devotees, the Bhagavatas, and of their loving exchanges, Bhakti, in pure devotional service. As per Srila Prabhupada's desires, ISKCON devotees study and discuss Srimad-Bhagavatam in every ISKCON temple, every day. The ISKCON temple morning and evening program is, in fact, the premier immersive university course on pure bhakti, available to all sincere souls at campuses worldwide.
In his introduction to Srimad-Bhagavatam (the first volume of the first book he brought with him to the West), Srila Prabhupada gives a summary of Lord Chaitanya Mahaprabhu's teachings on pure devotional service "freed from all desires for sense gratification," and culminating in Lord Chaitanya's Sikshastakam Prayers, including:
"One should chant the holy name of the Lord in a humble state of mind, thinking oneself lower than the straw in the street; one should be more tolerant than a tree, devoid of all sense of false prestige, and ready to offer all respects to others. In such a state of mind one can chant the holy name of the Lord constantly."
Japa
According to our ISKCON siddhanta, the teachings given by Lord Chaitanya and our predecessor Acharyas through Srila Prabhupada, the prescribed method (yuga dharma) for this age is chanting of the Holy Name of Krishna. This is both the means and the goal of perfection in pure devotional service. Ideally, we are recommended to chant 24 hours a day, non-stop, like the Nama Acharya Srila Haridasa Thakura. Chanting the holy name while avoiding the ten offenses is the most potent, most powerful way in this age of Kali to cleanse the dust from the mirror of our hearts and reform our truant attitude (having turned our backs towards Krishna), and re-awaken our innate, pure love for Krishna.
(NOTE: I find it interesting that the seed of Krishna Bhakti is already there within our hearts, as we are eternally parts and parcels of Krishna with a relationship. Pure bhakti, it seems, is not given to us by someone else. Bhakti comes from bhakti, waiting to be re-awakened by our own intense desire, and by following the purifying, reformatory process of sadhana bhakti under the expert guidance of our spiritual master. And of these processes, chanting the Holy Name is the most powerful.)
Chanting of the Holy Names of Krishna, through japa and kirtan, as much and as often as possible, for the exclusive pleasure of Krishna, is the topmost activity and instruction in the matter of pure devotional service. The Holy Name is our guru, our teacher, our purifier, the "pure" in pure devotional service. If anyone can be considered the "giver" of pure bhakti, it is Him. He, who loves us more than anything we can imagine. Whom we have ignored for so long, who is doing everything for us. He who is the life air that sustains us. The Overseer and Permitter of all of our foolish activities. It is by His mercy that we stand any chance to become pure in our service. It is by serving Him, Sri Nama Prabhu, under the shelter and guidance of His pure devotees (our spiritual master, and the assembled Vaishnavas) that our hearts become gradually more and more pure until we reach the stage of uninterrupted pure devotional service in Love of God, Krishna Prema, exemplified by Lord Chaitanya Mahaprabhu, Srimati Radharani and the Gopis an Gopas of Vrindavana. (NOTE: I'm aware that our Acharyas explain that by the mercy of guru we get Krishna, and by the mercy of Krishna we get guru. Here I'd like to just give a shout out to emphasize the Holy Name Himself being the purifying agent in the process of purification. I'm assuming all along that we are submissively surrendering and being guided on this path by our gurus.)
ISKCON, and the body of devotees it encompasses, individually and collectively, is Srila Prabhupada's body (he often used that comparison) and is "all about pure devotional service." By its very definition--International Society for KRISHNA CONSCIOUSNESS--by its stated purposes and mission, by its principal morning and evening temple program recommended as practice to uplift all of mankind. The many sincere and dedicated devotees, disciples and grand-disciples of Srila Prabhupada in ISKCON who are trying to follow the program he set up, the standards he set, following in his foot steps, the instructions he continues to give throughout the pages and purports of Srimad-Bhagavatam, Chaitanya-Charitamrita, Nectar of Devotion, Bhagavad-gita As It Is, The Nectar of Instruction, Sri Ishopanishad (to name a few), are all firmly established on the path of devotional service, are well on their way to purity and pure bhakti. (Srila Prabhupada would say, "you're pure so long as you keep yourself in the fire," comparing us to iron rods placed in the fire of Krishna conscious activities, activities and practices of devotional service for the pleasure of Krishna.)
The Gaudiya Vaishnava tree has many branches and sub branches. By Srila Prabhupada's potency, ISKCON is the most prominent trunk of this tree in Kali Yuga. The "secrets" of pure bhakti are being freely shared by all members of the family tree. Pure bhakti - devotional service in full Krishna consciousness - is not the sole prerogative of one branch or another. Pure bhakti is at the heart of ISKCON, is everything that ISKCON is about, and is the whole point and focus of ISKCON devotees. If you want pure bhakti, and you're looking for it in ISKCON, you're in the right place. You may not hear ISKCON devotees using the words "pure bhakti" as often because Srila Prabhupada preferred the terms "Krishna consciousness" and "pure devotional service" -- yet rest assured it's all about Krishna consciousness, pure devotional service for Krishna. Always has, always will be.
****************************************************
Here are two beautiful jewels of verses from Srila Prabhupada's translations and purports to Sri Chaitanya-Charitamrita and Srimad-Bhagavatam that elaborate on the process of pure devotional service, pure bhakti, Krishna consciousness; from sambandha (our relationship with Krishna) to abhideya (our commitment to work on reviving that relationship through sadhana) to prayojana (the goal of a loving relationship with Krishna through uninterrupted pure devotional service).
These verses are two samples from the treasure trove of teachings on pure bhakti contained within Chaitanya-Charitamrita and Srimad-Bhagavatam, the main text books of ISKCON. These verses, and the books that contain them, have been presented with elaborate commentaries for the benefit of the world by ISKCON Founder-Acharya His Divine Grace A.C. Bhaktivedanta Swami Prabhupada, available from 1975 onwards in printed book form, and have since been kept in print, published and distributed worldwide by ISKCON devotees on the streets of every major city to the tune of over 5 billion copies in 54 languages. These verses, and the books that contain them, are being published on the Internet via ISKCON websites, Krishna.com, Vedabase.net, to millions more who benefit from them daily.
These verses are two samples from the treasure trove of teachings on pure bhakti contained within Chaitanya-Charitamrita and Srimad-Bhagavatam, the main text books of ISKCON. These verses, and the books that contain them, have been presented with elaborate commentaries for the benefit of the world by ISKCON Founder-Acharya His Divine Grace A.C. Bhaktivedanta Swami Prabhupada, available from 1975 onwards in printed book form, and have since been kept in print, published and distributed worldwide by ISKCON devotees on the streets of every major city to the tune of over 5 billion copies in 54 languages. These verses, and the books that contain them, are being published on the Internet via ISKCON websites, Krishna.com, Vedabase.net, to millions more who benefit from them daily.
Our relationship with Krishna: (sambandha)
jivera 'svarupa' haya -- krishnera 'nitya-dasa'
krishnera 'tatastha-sakti' 'bhedabheda-prakasa'
suryamsa-kirana, yaiche agni-jvala-caya
svabhavika krishnera tina-prakara 'sakti' haya
Translation and purport by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada, Founder-Acharya of ISKCON:
"It is the living entity's constitutional position to be an eternal servant of Krishna because he is the marginal energy of Krishna and a manifestation simultaneously one with and different from the Lord, like a molecular particle of sunshine or fire. Krishna has three varieties of energy." Sri Chaitanya-Charitamrita, Madhya 20.108-109
Srila Bhaktivinoda Thakura explains these verses as follows: Sri Sanatana Gosvami asked Sri Caitanya Mahaprabhu, "Who am I?" In answer, the Lord replied, "You are a pure living entity. You are neither the gross material body nor the subtle body composed of mind and intelligence. Actually you are a spirit soul, eternally part and parcel of the Supreme Soul, Krishna. Therefore you are His eternal servant. You belong to Krishna's marginal potency. There are two worlds -- the spiritual world and the material world -- and you are situated between the material and spiritual potencies. You have a relationship with both the material and the spiritual world; therefore you are called the marginal potency. You are related with Krishna as one and simultaneously different. Because you are spirit soul, you are one in quality with the Supreme Personality of Godhead, but because you are a very minute particle of spirit soul, you are different from the Supreme Soul. Therefore your position is simultaneously one with and different from the Supreme Soul. The examples given are those of the sun itself and the small particles of sunshine and of a blazing fire and the small particles of fire."
---
The next verse and purport by Srila Prabhupada covers the means to revive our relationship (abhideya), devotional service, and the goal (prayojana), Krishna, or for the pure devotee, more uninterrupted pure devotional service to please Krishna. It's a long purport, but well worth reading, and a glimpse of the incredible depth to which Srila Prabhupada went to give us a lot of detail on exactly how to get from sraddha (initial appreciation) to prema (love of God), pure bhakti. Is there pure bhakti to be had in ISKCON? Read this purport and let me know. (Of note again, is how Srila Prabhupada expertly incorporated many of the nine processes into the ISKCON morning and evening program.)
sri-prahrada uvaca
sravanam kirtanam vishnoh
smaranam pada-sevanam
arcanam vandanam dasyam
sakhyam atma-nivedanam
iti pumsarpita vishnau
bhaktis cen nava-lakshana
kriyeta bhagavaty addha
tan manye 'dhitam uttamam
TRANSLATION
Prahlada Maharaja said: Hearing and chanting about the transcendental holy name, form, qualities, paraphernalia and pastimes of Lord Vishnu, remembering them, serving the lotus feet of the Lord, offering the Lord respectful worship with sixteen types of paraphernalia, offering prayers to the Lord, becoming His servant, considering the Lord one's best friend, and surrendering everything unto Him (in other words, serving Him with the body, mind and words) -- these nine processes are accepted as pure devotional service. One who has dedicated his life to the service of Krishna through these nine methods should be understood to be the most learned person, for he has acquired complete knowledge.
PURPORT
When Prahlada Maharaja was asked by his father to say something from whatever he had learned, he considered that what he had learned from his spiritual master was the best of all teachings whereas what he had learned about diplomacy from his material teachers, Shanda and Amarka, was useless. Bhaktih paresanubhavo viraktir anyatra ca (Bhag. 11.2.42). This is the symptom of pure devotional service. A pure devotee is interested only in devotional service, not in material affairs. To execute devotional service, one should always engage in hearing and chanting about Krishna, or Lord Vishnu. The process of temple worship is called arcana. How to perform arcana will be explained herein. One should have complete faith in the words of Krishna, who says that He is the great well-wishing friend of everyone (suhridam sarva-bhutanam). A devotee considers Krishna the only friend. This is called sakhyam. Pumsarpita vishnau. The word pumsa means "by all living entities." There are no distinctions permitting only a man or only a brahmana to offer devotional service to the Lord. Everyone can do so. As confirmed in Bhagavad-gita (9.32), striyo vaisyas tatha sudras te 'pi yanti param gatim: although women, vaisyas and sudras are considered less intelligent, they also can become devotees and return home, back to Godhead.
After performing sacrifices, sometimes a person engaged in fruitive activity customarily offers the results to Vishnu. But here it is said, bhagavaty addha: one must directly offer everything to Vishnu. This is called sannyasa (not merely nyasa). A tridandi-sannyasi carries three dandas, signifying kaya-mano-vakya -- body, mind and words. All of these should be offered to Vishnu, and then one can begin devotional service. Fruitive workers first perform some pious activities and then formally or officially offer the results to Vishnu. The real devotee, however, first offers his surrender to Krishna with his body, mind and words and then uses his body, mind and words for the service of Krishna as Krishna desires.
Srila Bhaktisiddhanta Sarasvati Thakura gives the following explanation in his Tathya. The word sravana refers to giving aural reception to the holy name and descriptions of the Lord's form, qualities, entourage and pastimes as explained in Srimad-Bhagavatam, Bhagavad-gita and similar authorized scriptures. After aurally receiving such messages, one should memorize these vibrations and repeat them (kirtanam). Smaranam means trying to understand more and more about the Supreme Lord, and pada-sevanam means engaging oneself in serving the lotus feet of the Lord according to the time and circumstances. Arcanam means worshiping Lord Vishnu as one does in the temple, and vandanam means offering respectful obeisances. Man-mana bhava mad-bhakto mad-yaji mam namaskuru [Bg. 18.65]. Vandanam means namaskuru -- offering obeisances or offering prayers. Thinking oneself to be nitya-krishna-dasa, everlastingly a servant of Krishna, is called dasyam, and sakhyam means being a well-wisher of Krishna. Krishna wants everyone to surrender unto Him because everyone is constitutionally His servant. Therefore, as a sincere friend of Krishna, one should preach this philosophy, requesting everyone to surrender unto Krishna. Atma-nivedanam means offering Krishna everything, including one's body, mind, intelligence and whatever one may possess.
One's sincere endeavor to perform these nine processes of devotional service is technically called bhakti. The word addha means "directly" One should not be like the karmis, who perform pious activities and then formally offer the results to Krishna. That is karma-kanda. One should not aspire for the results of his pious activities, but should dedicate oneself fully and then act piously. In other words, one should act for the satisfaction of Lord Vishnu, not for the satisfaction of his own senses. That is the meaning of the word addha, "directly."
anyabhilashita-sunyam
jnana-karmady-anavritam
anukulyena krishnanu-
silanam bhaktir uttama
[Madhya 19.167]
"One should render transcendental loving service to the Supreme Lord Krishna favorably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service." One should simply satisfy Krishna, without being influenced by fruitive knowledge or fruitive activity.
The Gopala-tapani Upanishad says that the word bhakti means engagement in the devotional service of the Supreme Personality of Godhead, not of anyone else. This Upanishad describes that bhakti is the offering of devotional service unto the Supreme Personality of Godhead. To perform devotional service, one should be relieved of the bodily conception of life and aspirations to be happy through elevation to the higher planetary systems. In other words, work performed simply for the satisfaction of the Supreme Lord, without any desire for material benefits, is called bhakti. Bhakti is also called nishkarma, or freedom from the results of fruitive activity. Bhakti and nishkarma are on the same platform, although devotional service and fruitive activity appear almost the same.
The nine different processes enunciated by Prahlada Maharaja, who learned them from Narada Muni, may not all be required for the execution of devotional service; if a devotee performs only one of these nine without deviation, he can attain the mercy of the Supreme Personality of Godhead. Sometimes it is found that when one performs one of the processes, other processes are mixed with it. That is not improper for a devotee. When a devotee executes any one of the nine processes (nava-lakshana), this is sufficient; the other eight processes are included. Now let us discuss these nine different processes.
(1) Sravanam. Hearing of the holy name of the Lord (sravanam) is the beginning of devotional service. Although any one of the nine processes is sufficient, in chronological order the hearing of the holy name of the Lord is the beginning. Indeed, it is essential. As enunciated by Lord Sri Caitanya Mahaprabhu, ceto-darpana-marjanam: [Cc. Antya 20.12] by chanting the holy name of the Lord, one is cleansed of the material conception of life, which is due to the dirty modes of material nature. When the dirt is cleansed from the core of one's heart, one can realize the form of the Supreme Personality of Godhead -- isvarah paramah krishnah sac-cid-ananda-vigrahah [Bs. 5.1]. Thus by hearing the holy name of the Lord, one comes to the platform of understanding the personal form of the Lord. After realizing the Lord's form, one can realize the transcendental qualities of the Lord, and when one can understand His transcendental qualities one can understand the Lord's associates. In this way a devotee advances further and further toward complete understanding of the Lord as he awakens in realization of the Lord's holy name, transcendental form and qualities, His paraphernalia, and everything pertaining to Him. Therefore the chronological process is sravanam kirtanam vishnoh [SB 7.5.23]. This same process of chronological understanding holds true in chanting and remembering. When the chanting of the holy name, form, qualities and paraphernalia is heard from the mouth of a pure devotee, his hearing and chanting are very pleasing. Srila Sanatana Gosvami has forbidden us to hear the chanting of an artificial devotee or nondevotee.
Hearing from the text of Srimad-Bhagavatam is considered the most important process of hearing. Srimad-Bhagavatam is full of transcendental chanting of the holy name, and therefore the chanting and hearing of Srimad-Bhagavatam are transcendentally full of mellows. The transcendental holy name of the Lord may be heard and chanted accordingly to the attraction of the devotee. One may chant the holy name of Lord Krishna, or one may chant the holy name of Lord Rama or Nrisimhadeva (ramadi-murtishu kala-niyamenatishthan [Bs. 5.39]). The Lord has innumerable forms and names, and devotees may meditate upon a particular form and chant the holy name according to his attraction. The best course is to hear of the holy name, form and so on from a pure devotee of the same standard as oneself. In other words, one who is attached to Krishna should chant and hear from other pure devotees who are also attached to Lord Krishna. The same principle applies for devotees attracted by Lord Rama, Lord Nrisimha and other forms of the Lord. Because Krishna is the ultimate form of the Lord (krishnas tu bhagavan svayam), it is best to hear about Lord Krishna's name, form and pastimes from a realized devotee who is particularly attracted by the form of Lord Krishna. In Srimad-Bhagavatam, great devotees like Sukadeva Gosvami have specifically described Lord Krishna's holy name, form and qualities. Unless one hears about the holy name, form and qualities of the Lord, one cannot clearly understand the other processes of devotional service. Therefore Sri Caitanya Mahaprabhu recommends that one chant the holy name of Krishna. param vijayate sri-krishna-sankirtanam. If one is fortunate enough to hear from the mouth of realized devotees, he is very easily successful on the path of devotional service. Therefore hearing of the holy name, form and qualities of the Lord is essential.
In Srimad-Bhagavatam (1.5.11) there is this verse:
tad-vag-visargo janatagha-viplavo
yasmin prati-slokam abaddhavaty api
namany anantasya yaso-'nkitani yat
srinvanti gayanti grinanti sadhavah
"Verses describing the name, form and qualities of Anantadeva, the unlimited Supreme Lord, are able to vanquish all the sinful reactions of the entire world. Therefore even if such verses are improperly composed, devotees hear them, describe them and accept them as bona fide and authorized." In this connection, Sridhara Svami has remarked that a pure devotee takes advantage of another pure devotee by trying to hear from him about the holy name, form and qualities of the Lord. If there is no such opportunity, he alone chants and hears the Lord's holy name.
(2) Kirtanam. The hearing of the holy name has been described above. Now let us try to understand the chanting of the holy name, which is the second item in the consecutive order. It is recommended that such chanting be performed very loudly. In Srimad-Bhagavatam, Narada Muni says that without shame he began traveling all over the world, chanting the holy name of the Lord. Similarly, Sri Caitanya Mahaprabhu has advised:
trinad api sunicena
taror api sahishnuna
amanina manadena
kirtaniyah sada harih
[Cc. adi 17.31]
A devotee can very peacefully chant the holy name of the Lord by behaving more humbly than the grass, being tolerant like a tree and offering respects to everyone, without expecting honor from anyone else. Such qualifications make it easier to chant the holy name of the Lord. The process of transcendental chanting can be easily performed by anyone. Even if one is physically unfit, classified lower than others, devoid of material qualifications or not at all elevated in terms of pious activities, the chanting of the holy name is beneficial. An aristocratic birth, an advanced education, beautiful bodily features, wealth and similar results of pious activities are all unnecessary for advancement in spiritual life, for one can very easily advance simply by chanting the holy name. It is understood from the authoritative source of Vedic literature that especially in this age, Kali-yuga, people are generally short-lived, extremely bad in their habits, and inclined to accept methods of devotional service that are not bona fide. Moreover, they are always disturbed by material conditions, and they are mostly unfortunate. Under the circumstances, the performance of other processes, such as yajna, dana, tapah and kriya -- sacrifices, charity and so on -- are not at all possible. Therefore it is recommended:
harer nama harer nama
harer namaiva kevalam
kalau nasty eva nasty eva
nasty eva gatir anyatha
[Adi 17.21]
"In this age of quarrel and hypocrisy the only means of deliverance is chanting of the holy name of the Lord. There is no other way. There is no other way. There is no other way." Simply by chanting the holy name of the Lord, one advances perfectly in spiritual life. This is the best process for success in life. In other ages, the chanting of the holy name is equally powerful, but especially in this age, Kali-yuga, it is most powerful. Kirtanad eva krishnasya mukta-sangah param vrajet: simply by chanting the holy name of Krishna, one is liberated and returns home, back to Godhead. Therefore, even if one is able to perform other processes of devotional service, one must adopt the chanting of the holy name as the principal method of advancing in spiritual life. Yajnaih sankirtana-prayair yajanti hi sumedhasah: [SB 11.5.32] those who are very sharp in their intelligence should adopt this process of chanting the holy names of the Lord. One should not, however, manufacture different types of chanting. One should adhere seriously to the chanting of the holy name as recommended in the scriptures: Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare.
While chanting the holy name of the Lord, one should be careful to avoid ten offenses. From Sanat-kumara it is understood that even if a person is a severe offender in many ways, he is freed from offensive life if he takes shelter of the Lord's holy name. Indeed, even if a human being is no better than a two-legged animal, he will be liberated if he takes shelter of the holy name of the Lord. One should therefore be very careful not to commit offenses at the lotus feet of the Lord's holy name. The offenses are described as follows: (a) to blaspheme a devotee, especially a devotee engaged in broadcasting the glories of the holy name, (b) to consider the name of Lord Siva or any other demigod to be equally as powerful as the holy name of the Supreme Personality of Godhead (no one is equal to the Supreme Personality of Godhead, nor is anyone superior to Him), (c) to disobey the instructions of the spiritual master, (d) to blaspheme the Vedic literatures and literatures compiled in pursuance of the Vedic literatures, (e) to comment that the glories of the holy name of the Lord are exaggerated, (f) to interpret the holy name in a deviant way, (g) to commit sinful activities on the strength of chanting the holy name, (h) to compare the chanting of the holy name to pious activities, (i) to instruct the glories of the holy name to a person who has no understanding of the chanting of the holy name, (j) not to awaken in transcendental attachment for the chanting of the holy name, even after hearing all these scriptural injunctions.
There is no way to atone for any of these offenses. It is therefore recommended that an offender at the feet of the holy name continue to chant the holy name twenty-four hours a day. Constant chanting of the holy name will make one free of offenses, and then he will gradually be elevated to the transcendental platform on which he can chant the pure holy name and thus become a lover of the Supreme Personality of Godhead.
It is recommended that even if one commits offenses, one should continue chanting the holy name. In other words, the chanting of the holy name makes one offenseless. In the book Nama-kaumudi it is recommended that if one is an offender at the lotus feet of a Vaishnava, he should submit to that Vaishnava and be excused; similarly, if one is an offender in chanting the holy name, he should submit to the holy name and thus be freed from his offenses. In this connection there is the following statement, spoken by Daksha to Lord Siva: "I did not know the glories of your personality, and therefore I committed an offense at your lotus feet in the open assembly. You are so kind, however, that you did not accept my offense. Instead, when I was falling down because of accusing you, you saved me by your merciful glance. You are most great. Kindly excuse me and be satisfied with your own exalted qualities."
One should be very humble and meek to offer one's desires and chant prayers composed in glorification of the holy name, such as ayi mukta-kulair upasya manam and nivritta-tarshair upagiyamanad [SB 10.1.4]. One should chant such prayers to become free from offenses at the lotus feet of the holy name.
(3) Smaranam. After one regularly performs the processes of hearing and chanting and after the core of one's heart is cleansed, smaranam, remembering, is recommended. In Srimad-Bhagavatam (2.1.11) Sukadeva Gosvami tells King Parikshit:
etan nirvidyamananam
icchatam akuto-bhayam
yoginam nripa nirnitam
harer namanukirtanam
"O King, for great yogis who have completely renounced all material connections, for those who desire all material enjoyment and for those who are self-satisfied by dint of transcendental knowledge, constant chanting of the holy name of the Lord is recommended." According to different relationships with the Supreme Personality of Godhead, there are varieties of namanukirtanam, chanting of the holy name, and thus according to different relationships and mellows there are five kinds of remembering. These are as follows: (a) conducting research into the worship of a particular form of the Lord, (b) concentrating the mind on one subject and withdrawing the mind's activities of thinking, feeling and willing from all other subjects, (c) concentrating upon a particular form of the Lord (this is called meditation), (d) concentrating one's mind continuously on the form of the Lord (this is called dhruvanusmriti, or perfect meditation), and (e) awakening a likening for concentration upon a particular form (this is called samadhi, or trance). Mental concentration upon particular pastimes of the Lord in particular circumstances is also called remembrance. Therefore samadhi, trance, can be possible in five different ways in terms of one's relationship. Specifically, the trance of devotees on the stage of neutrality is called mental concentration.
(4) pada-sevanam. According to one's taste and strength, hearing, chanting and remembrance may be followed by pada-sevanam. One obtains the perfection of remembering when one constantly thinks of the lotus feet of the Lord. Being intensely attached to thinking of the Lord's lotus feet is called pada-sevanam. When one is particularly adherent to the process of pada-sevanam, this process gradually includes other processes, such as seeing the form of the Lord, touching the form of the Lord, circumambulating the form or temple of the Lord, visiting such places as Jagannatha Puri, Dvaraka and Mathura to see the Lord's form, and bathing in the Ganges or Yamuna. Bathing in the Ganges and serving a pure Vaishnava are also known as tadiya-upasanam. This is also pada-sevanam. The word tadiya means "in relationship with the Lord." Service to the Vaishnava, Tulasi, Ganges and Yamuna are included in pada-sevanam. All these processes of pada-sevanam help one advance in spiritual life very quickly.
(5) Arcanam. After pada-sevanam comes the process of arcanam, worship of the Deity. If one is interested in the process of arcanam, one must positively take shelter of a bona fide spiritual master and learn the process from him. There are many books for arcana, especially Narada-pancaratra. In this age, the pancaratra system is particularly recommended for arcana, Deity worship. There are two systems of arcana -- the bhagavata system and pancaratriki system. In the Srimad-Bhagavatam there is no recommendation of pancaratriki worship because in this Kali-yuga, even without Deity worship, everything can be perfectly performed simply through hearing, chanting, remembering and worship of the lotus feet of the Lord. Rupa Gosvami states:
sri-vishnoh sravane parikshid abhavad vaiyasakih kirtane
prahladah smarane tad-anghri-bhajane lakshmih prithuh pujane
akruras tv abhivandane kapi-patir dasye 'tha sakhye 'rjunah
sarvasvatma-nivedane balir abhut krishnaptir esham param
"Parikshit Maharaja attained salvation simply by hearing, and Sukadeva Gosvami attained salvation simply by chanting. Prahlada Maharaja attained salvation by remembering the Lord. The goddess of fortune, Lakshmidevi, attained perfection by worshiping the Lord's lotus feet. Prithu Maharaja attained salvation by worshiping the Deity of the Lord. Akrura attained salvation by offering prayers, Hanuman by rendering service, Arjuna by establishing friendship with the Lord, and Bali Maharaja by offering everything to the service of the Lord." All these great devotees served the Lord according to a particular process, but every one of them attained salvation and became eligible to return home, back to Godhead. This is explained in Srimad-Bhagavatam.
It is therefore recommended that initiated devotees follow the principles of Narada-pancaratra by worshiping the Deity in the temple. Especially for householder devotees who are opulent in material possessions, the path of Deity worship is strongly recommended. An opulent householder devotee who does not engage his hard-earned money in the service of the Lord is called a miser. One should not engage paid brahmanas to worship the Deity. If one does not personally worship the Deity but engages paid servants instead, he is considered lazy, and his worship of the Deity is called artificial. An opulent householder can collect luxurious paraphernalia for Deity worship, and consequently for householder devotees the worship of the Deity is compulsory. In our Krishna consciousness movement there are brahmacaris, grihasthas, vanaprasthas and sannyasis, but the Deity worship in the temple should be performed especially by the householders. The brahmacaris can go with the sannyasis to preach, and the vanaprasthas should prepare themselves for the next status of renounced life, sannyasa. Grihastha devotees, however, are generally engaged in material activities, and therefore if they do not take to Deity worship, their falling down is positively assured. Deity worship means following the rules and regulations precisely. That will keep one steady in devotional service. Generally householders have children, and then the wives of the householders should be engaged in caring for the children, just as women acting as teachers care for the children in a nursery school.
Grihastha devotees must adopt the arcana-vidhi, or Deity worship according to the suitable arrangements and directions given by the spiritual master. Regarding those unable to take to the Deity worship in the temple, there is the following statement in the Agni Purana. Any householder devotee circumstantially unable to worship the Deity must at least see the Deity worship, and in this way he may achieve success also. The special purpose of Deity worship is to keep oneself always pure and clean. Grihastha devotees should be actual examples of cleanliness.
Deity worship should be continued along with hearing and chanting. Therefore every mantra is preceded by the word namah. In all the mantras there are specific potencies, of which the grihastha devotees must take advantage. There are many mantras preceded by the word namah, but if one chants the holy name of the Lord, he receives the result of chanting namah many times. By chanting the holy name of the Lord, one can reach the platform of love of Godhead. One might ask, then what is the necessity of being initiated? The answer is that even though the chanting of the holy name is sufficient to enable one to progress in spiritual life to the standard of love of Godhead, one is nonetheless susceptible to contamination because of possessing a material body. Consequently, special stress is given to the arcana-vidhi. One should therefore regularly take advantage of both the bhagavata process and pancaratriki process.
Deity worship has two divisions, namely pure and mixed with fruitive activities. For one who is steady, Deity worship is compulsory. Observing the various types of festivals, such as Sri Janmashtami, Rama-navami and Nrisimha-caturdasi, is also included in the process of Deity worship. In other words, it is compulsory for householder devotees to observe these festivals.
Now let us discuss the offenses in Deity worship. The following are offenses: (a) to enter the temple with shoes or being carried on a palanquin, (b) not to observe the prescribed festivals, (c) to avoid offering obeisances in front of the Deity, (d) to offer prayers in an unclean state, not having washed one's hands after eating, (e) to offer obeisances with one hand, (f) to circumambulate directly in front of the Deity, (g) to spread one's legs before the Deity, (h) to sit before the Deity while holding one's ankles with one's hands, (i) to lie down before the Deity, (j) to eat before the Deity, (k) to speak lies before the Deity, (l) to address someone loudly before the Deity, (m) to talk nonsense before the Deity, (n) to cry before the Deity, (o) to argue before the Deity, (p) to chastise someone before the Deity, (q) to show someone favor before the Deity, (r) to use harsh words before the Deity, (s) to wear a woolen blanket before the Deity, (t) to blaspheme someone before the Deity, (u) to worship someone else before the Deity, (v) to use vulgar language before the Deity, (w) to pass air before the Deity, (x) to avoid very opulent worship of the Deity, even though one is able to perform it, (y) to eat something not offered to the Deity, (z) to avoid offering fresh fruits to the Deity according to the season, (aa) to offer food to the Deity which has already been used or from which has first been given to others (in other words, food should not be distributed to anyone else until it has been offered to the Deity), (bb) to sit with one's back toward the Deity, (cc) to offer obeisances to someone else in front of the Deity, (dd) not to chant proper prayers when offering obeisances to the spiritual master, (ee) to praise oneself before the Deity, and (ff) to blaspheme the demigods. In the worship of the Deity, these thirty-two offenses should be avoided.
In the Varaha Purana the following offenses are mentioned: (a) to eat in the house of a rich man, (b) to enter the Deity's room in the dark, (c) to worship the Deity without following the regulative principles, (d) to enter the temple without vibrating any sound, (e) to collect food that has been seen by a dog, (f) to break silence while offering worship to the Deity, (g) to go to the toilet during the time of worshiping the Deity, (h) to offer incense without offering flowers, (i) to worship the Deity with forbidden flowers, (j) to begin worship without having washed one's teeth, (k) to begin worship after sex, (l) to touch a lamp, dead body or a woman during her menstrual period, or to put on red or bluish clothing, unwashed clothing, the clothing of others or soiled clothing. Other offenses are to worship the Deity after seeing a dead body, to pass air before the Deity, to show anger before the Deity, and to worship the Deity just after returning from a crematorium. After eating, one should not worship the Deity until one has digested his food, nor should one touch the Deity or engage in any Deity worship after eating safflower oil or hing. These are also offenses.
In other places, the following offenses are listed: (a) to be against the scriptural injunctions of the Vedic literature or to disrespect within one's heart the Srimad-Bhagavatam while externally falsely accepting its principles, (b) to introduce differing sastras, (c) to chew pan and betel before the Deity, (d) to keep flowers for worship on the leaf of a castor oil plant, (e) to worship the Deity in the afternoon, (f) to sit on the altar or to sit on the floor to worship the Deity (without a seat), (g) to touch the Deity with the left hand while bathing the Deity, (h) to worship the Deity with a stale or used flower, (i) to spit while worshiping the Deity, (j) to advertise one's glory while worshiping the Deity, (k) to apply tilaka to one's forehead in a curved way, (l) to enter the temple without having washed one's feet, (m) to offer the Deity food cooked by an uninitiated person, (n) to worship the Deity and offer bhoga to the Deity within the vision of an uninitiated person or non-Vaishnava, (o) to offer worship to the Deity without worshiping Vaikuntha deities like Ganesa, (p) to worship the Deity while perspiring, (q) to refuse flowers offered to the Deity, (r) to take a vow or oath in the holy name of the Lord.
If one commits any of the above offenses, one must read at least one chapter of Bhagavad-gita. This is confirmed in the Skanda-Purana, Avanti-khanda. Similarly, there is another injunction, stating that one who reads the thousand names of Vishnu can be released from all offenses. In the same Skanda-Purana, Reva-khanda, it is said that one who recites prayers to tulasi or sows a tulasi seed is also freed from all offenses. Similarly, one who worships the salagrama-sila can also be relieved of offenses. In the Brahmanda Purana it is said that one who worships Lord Vishnu, whose four hands bear a conchshell, disc, lotus flower and club, can be relieved from the above offenses. In the Adi-varaha Purana it is said that a worshiper who has committed offenses may fast for one day at the holy place known as Saukarava and then bathe in the Ganges.
In the process of worshiping the Deity it is sometimes enjoined that one worship the Deity within the mind. In the Padma Purana, Uttara-khanda, it is said, "All persons can generally worship within the mind." The Gautamiya Tantra states, "For a sannyasi who has no home, worship of the Deity within the mind is recommended." In the Narada-pancaratra it is stated by Lord Narayana that worship of the Deity within the mind is called manasa-puja. One can become free from the four miseries by this method. Sometimes worship from the mind can be independently executed. According to the instruction of Avirhotra Muni, one of the nava-yogendras, as mentioned in Srimad-Bhagavatam, one may worship the Deity by chanting all the mantras. Eight kinds of Deities are mentioned in the sastra, and the mental Deity is one of them. In this regard, the following description is given in the Brahma-vaivarta Purana.
In the city of Pratishthana-pura, long ago, there resided a brahmana who was poverty-stricken but innocent and not dissatisfied. One day he heard a discourse in an assembly of brahmanas concerning how to worship the Deity in the temple. In that meeting, he also heard that the Deity may be worshiped within the mind. After this incident, the brahmana, having bathed in the Godavari River, began mentally worshiping the Deity. He would wash the temple within his mind, and then in his imagination he would bring water from all the sacred rivers in golden and silver waterpots. He collected all kinds of valuable paraphernalia for worship, and he worshiped the Deity very gorgeously, beginning from bathing the Deity and ending with offering arati. Thus he felt great happiness. After many years had passed in this way, one day within his mind he cooked nice sweet rice with ghee to worship the Deity. He placed the sweet rice on a golden dish and offered it to Lord Krishna, but he felt that the sweet rice was very hot, and therefore he touched it with his finger. He immediately felt that his finger had been burned by the hot sweet rice, and thus he began to lament. While the brahmana was in pain, Lord Vishnu in Vaikuntha began smiling, and the goddess of fortune inquired from the Lord why He was smiling. Lord Vishnu then ordered His associates to bring the brahmana to Vaikuntha. Thus the brahmana attained the liberation of samipya, the facility of living near the Supreme Personality of Godhead.
(6) Vandanam. Although prayers are a part of Deity worship, they may be considered separately like the other items, such as hearing and chanting, and therefore separate statements are given herewith. The Lord has unlimited transcendental qualities and opulences, and one who feels influenced by the Lord's qualities in various activities offers prayers to the Lord. In this way he becomes successful.
(7) Dasyam. There is the following statement in regard to assisting the Lord as a servant. After many, many thousands of births, when one comes to understand that he is an eternal servant of Krishna, one can deliver others from this universe. If one simply continues to think that he is an eternal servant of Krishna, even without performing any other process of devotional service, he can attain full success, for simply by this feeling one can perform all nine processes of devotional service.
(8) Sakhyam. In regard to worshiping the Lord as a friend, the Agastya-samhita states that a devotee engaged in performing devotional service by sravanam and kirtanam sometimes wants to see the Lord personally, and for this purpose he resides in the temple. Elsewhere there is this statement: "O my Lord, Supreme Personality and eternal friend, although You are full of bliss and knowledge, You have become the friend of the residents of Vrindavana. How fortunate are these devotees!" In this statement the word "friend" is specifically used to indicate intense love. Friendship, therefore, is better than servitude. In the stage above dasya-rasa, the devotee accepts the Supreme Personality of Godhead as a friend. This is not at all astonishing, for when a devotee is pure in heart the opulence of his worship of the Deity diminishes as spontaneous love for the Personality of Godhead is manifested. In this regard, Sridhara Svami mentions Sridama Vipra, who expressed to himself his feelings of obligation, thinking, "Life after life, may I be connected with Krishna in this friendly attitude."
(9) Atma-nivedanam. The word Atma-nivedanam refers to the stage at which one who has no motive other than to serve the Lord, surrenders everything to the Lord and performs his activities only to please the Supreme Personality of Godhead. Such a devotee is like a cow that is cared for by its master. When cared for by its master, a cow is not in anxiety over its maintenance. Such a cow is always devoted to its master, and it never acts independently, but only for the master's benefit. Some devotees, therefore, consider dedication of the body to the Lord to be atma-nivedanam, and as stated in the book known as Bhakti-viveka, sometimes dedication of the soul to the Lord is called atma-nivedanam. The best examples of atma-nivedanam are found in Bali Maharaja and Ambarisha Maharaja. Atma-nivedanam is also sometimes found in the behavior of Rukminidevi at Dvaraka.
