temple ?

[Guest guest]

Hare Krishna!

I know there are many long time devotees here, so i felt that I could get some answers here.

What is proper temple etiquite (sp)?

I know you bow when you enter, but I am not sure if everytime you enter, after going out for a minute, do you bow upon entering again?

I am new to Krishna Conciousness, so I want to know what is proper in the temple.

Haribol

[Haridham 0]

Yeah, with me personaly if I am going to leave for a second I usually dont bow down but that could be because I am lazy.

 

I mean I pay respects with my heart but I dont bow down. When I enter the temple I always bow down to Prabhupad first.

[gHari 0]

There is the stone building.

There is the temple room.

There is the Deity room.

 

Most don't gain admittance into the Deity room. Entering the temple or walking around the temple is a very pious thing. One should be clean of course, and always remembering Krsna which is quite easy to do there.

 

Entering the temple room, one should have removed their shoes, and make a sound before entering the temple room (usually there's a bell of sorts in the doorway one can ring and say "Nitai-Gaura" or "Jaya Sri Radha-Krsna" or some thing that leaps out of your heart - because things do tend to leap out of your heart upon entering Krsna's temple room)

 

Then one offers their obeisance to the spiritual master, and after that if the Deity doors are open to Their Lordships Sri Sri Nityananda-Gauranga, then Sri Sri Radha-Krsna, and then Lord Jagannatha, Lady Subhadra and Lord Baladeva. Whenever the Deity doors open or close one offers full obeisances to Them all. Remember how special it is to see Them. Our good fortune seems limitless.

 

Leaving the temple room involves offering obeisances first to the Deities and then finally to the spiritual master. Thanks for taking me back - it's been a while since I have been so fortunate.

 

Here are some official words from the Nectar of Devotion (Bhakti-rasamrita Sindhu):<blockquote>In the supplementary Vedic literature, there is the following list of thirty-two offenses in the matter of serving the Lord: (1) One should not enter the temple of the Deity in a car or palanquin or with shoes on the feet. (2) One should not fail to observe the various festivals for the pleasure of the Supreme Personality of Godhead, such as JanmASTamI and Ratha-yAtrA. (3) One should not avoid bowing down before the Deity. (4) One should not enter the temple to worship the Lord without having washed one's hands and feet after eating. (5) One should not enter the temple in a contaminated state. (According to Vedic scripture, if someone dies in the family the whole family becomes contaminated for some time, according to its status. For example, if the family is brAhmaNa their contamination period is twelve days, for the kSatriyas and vaizyas it is fifteen days, and for zUdras thirty days.) (6) One should not bow down on one hand. (7) One should not circumambulate in front of SrI KRSNa. (The process of circumambulating the temple is that one should begin circumambulating from the Deity's right-hand side of the temple and come round. Such circumambulation should be performed outside the temple structure at least three times daily.) (8) One should not spread his legs before the Deity. (9) One should not sit before the Deity holding the ankles, elbows or knees with one's hands. (10) One should not lie down before the Deity of KRSNa. (11) One should not accept prasAda before the Deity. (12) One should never speak a lie before the Deity. (13) One should not talk very loudly before the Deity. (14) One should not talk with others before the Deity. (15) One should not cry or howl before the Deity. (16) One should not quarrel or fight before the Deity. (17) One should not chastise anyone before the Deity. (18) One should not be charitable to beggars before the Deity. (19) One should not speak very harshly to others before the Deity. (20) One should not wear a fur blanket before the Deity. (21) One should not eulogize or praise anyone else before the Deity. (22) One should not speak any ill names before the Deity. (23) One should not pass air before the Deity. (24) One should not fail to worship the Deity according to one's means. (In Bhagavad-gItA it is stated that the Lord is satisfied if some devotee offers Him even a leaf or a little water. This formula prescribed by the Lord is universally applicable, even for the poorest man. But that does not mean that one who has sufficient means to worship the Lord very nicely should also adopt this method and try to satisfy the Lord simply by offering water and a leaf. If he has sufficient means, he should offer nice decorations, nice flowers and nice foodstuffs and observe all ceremonies. It is not that one should try to satisfy the Supreme Lord with a little water and a leaf, and for himself spend all his money in sense gratification.) (25) One should not eat anything which is not offered first to KRSNa. (26) One should not fail to offer fresh fruit and grains to KRSNa, according to the season. (27) After food has been cooked, no one should be offered any foodstuff unless it is first offered to the Deity. (28) One should not sit with his back toward the Deity. (29) One should not offer obeisances silently to the spiritual master, or in other words, one should recite aloud the prayers to the spiritual master while offering obeisances. (30) One should not fail to offer some praise in the presence of the spiritual master. (31) One should not praise himself before the spiritual master. (32) One should not deride the demigods before the Deity.

 

This is a list of thirty-two offenses. Besides these, there are a number of offenses which are mentioned in the VarAha PurANa. They are as follows: (1) One should not touch the Deity in a dark room. (2) One should not fail to strictly follow the rules and regulations in worshiping the Deity. (3) One should not enter the temple of the Deity without first making some sound. (4) One should not offer any foodstuff to the Deity which has been seen by dogs or other lower animals. (5) One should not break silence while worshiping. (6) One should not pass urine or evacuate while engaged in worshiping. (7) One should not offer incense without offering some flower. (8) Useless flowers without any fragrance should not be offered. (9) One should not fail to wash his teeth very carefully every day. (10) One should not enter the temple directly after sexual intercourse. (11) One should not touch a woman during her menstrual period. (12) One should not enter the temple after touching a dead body. (13) One should not enter the temple wearing garments of red or blue color or garments which are unwashed. (14) One should not enter the temple after seeing a dead body. (15) One should not pass air within the temple. (16) One should not be angry within the temple. (17) One should not enter the temple after visiting a crematorium. (18) One should not belch before the Deity. So, until one has fully digested his food, he should not enter the temple. (19) One should not smoke marijuana, or gaJjA. (20) One should not take opium or similar intoxicants. (21) One should not enter the Deity room or touch the body of the Deity after having smeared oil over his body. (22) One should not show disrespect to a scripture teaching about the supremacy of the Lord. (23) One should not introduce any opposing scripture. (24) One should not chew betel before the Deity. (25) One should not offer a flower which was kept in an unclean pot. (26) One should not worship the Lord while sitting on the bare floor; one must have a sitting place or carpet. (27) One should not touch the Deity before one has completed taking bath. (28) One should not decorate his forehead with the three-lined tilaka. (29) One should not enter the temple without washing his hands and feet.

 

Other rules are that one should not offer foodstuff which is cooked by a non-VaiSNava, one should not worship the Deity before a nondevotee, and one should not engage himself in the worship of the Lord while seeing a nondevotee. One should begin the worship of the demigod GaNapati, who drives away all impediments in the execution of devotional service. In the Brahma-saMhitA it is stated that GaNapati worships the lotus feet of Lord NRsiMhadeva and in that way has become auspicious for the devotees in clearing out all impediments. Therefore, all devotees should worship GaNapati. The Deities should not be bathed in water which has been touched by the nails or fingers. When a devotee is perspiring, he should not engage himself in worshiping the Deity. Similarly, there are many other prohibitions. For example, one should not cross or step over the flowers offered to the Deities, nor should one take a vow in the name of God. These are all different kinds of offenses in the matter of executing devotional service, and one should be careful to avoid them.

 

In the Padma PurANa it is stated that even a person whose life is completely sinful will be completely protected by the Lord if he simply surrenders unto Him. So it is accepted that one who surrenders unto the Supreme Personality of Godhead becomes free from all sinful reactions. And even when a person becomes an offender unto the Supreme Personality of Godhead Himself, he can still be delivered simply by taking shelter of the holy names of the Lord: Hare KRSNa, Hare KRSNa, KRSNa KRSNa, Hare Hare/ Hare RAma, Hare RAma, RAma RAma, Hare Hare. In other words, the chanting of Hare KRSNa is beneficial for eradicating all sins, but if one becomes an offender to the holy names of the Lord, then he has no chance of being delivered.

 

The offenses against the chanting of the holy name are as follows: (1) To blaspheme the devotees who have dedicated their lives for propagating the holy name of the Lord. (2) To consider the names of demigods like Lord Siva or Lord BrahmA to be equal to, or independent of, the name of Lord ViSNu. (Sometimes the atheistic class of men take it that any demigod is as good as the Supreme Personality of Godhead, ViSNu. But one who is a devotee knows that no demigod, however great he may be, is independently as good as the Supreme Personality of Godhead. Therefore, if someone thinks that he can chant "KAlI, KAlI!" or "DurgA, DurgA!"and it is the same as Hare KRSNa, that is the greatest offense.) (3) To disobey the orders of the spiritual master. (4) To blaspheme the Vedic literature or literature in pursuance of the Vedic version. (5) To consider the glories of chanting Hare KRSNa to be imagination. (6) To give some interpretation on the holy name of the Lord. (7) To commit sinful activities on the strength of the holy name of the Lord. (It should not be taken that because by chanting the holy name of the Lord one can be freed from all kinds of sinful reaction, one may continue to act sinfully and after that chant Hare KRSNa to neutralize his sins. Such a dangerous mentality is very offensive and should be avoided.) (8) To consider the chanting of Hare KRSNa one of the auspicious ritualistic activities offered in the Vedas as fruitive activities (karma-kANDa). (9) To instruct a faithless person about the glories of the holy name. (Anyone can take part in chanting the holy name of the Lord, but in the beginning one should not be instructed about the transcendental potency of the Lord. Those who are too sinful cannot appreciate the transcendental glories of the Lord, and therefore it is better not to instruct them in this matter.) (10) To not have complete faith in the chanting of the holy names and to maintain material attachments, even after understanding so many instructions on this matter.

 

Every devotee who claims to be a VaiSNava must guard against these offenses in order to quickly achieve the desired success.

</blockquote>

 

gHari

[gHari 0]

Again from the Nectar of Devotion:<blockquote>

Further Considerations of Devotional Principles

 

Blasphemy

One should not tolerate blasphemy of the Lord or His devotees. In this connection, in the Tenth Canto, Seventy-fourth Chapter, verse 40, of SrImad-BhAgavatam, Sukadeva GosvAmI tells ParIkSit MahArAja, "My dear King, if a person, after hearing blasphemous propaganda against the Lord and His devotees, does not go away from that place, he becomes bereft of the effect of all pious activities."

 

In one of Lord Caitanya's SikSASTaka verses it is stated, "The devotee should be more tolerant than the tree and more submissive than the grass. He should offer all honor to others, but may not accept any honor for himself." In spite of Lord Caitanya's being so humble and meek as a devotee, when He was informed about injuries inflicted on the body of SrI NityAnanda, He immediately ran to the spot and wanted to kill the offenders, JagAi and MAdhAi. This behavior of Lord Caitanya's is very significant. It shows that a VaiSNava may be very tolerant and meek, foregoing everything for his personal honor, but when it is a question of the honor of KRSNa or His devotee, he will not tolerate any insult.

 

There are three ways of dealing with such insults. If someone is heard blaspheming by words, one should be so expert that he can defeat the opposing party by argument. If he is unable to defeat the opposing party, then the next step is that he should not just stand there meekly, but should give up his life. The third process is followed if he is unable to execute the above-mentioned two processes, and this is that one must leave the place and go away. If a devotee does not follow any of the above-mentioned three processes, he falls down from his position of devotion.

 

Tilaka and TulasI Beads

In the Padma PurANa there is a statement describing how a VaiSNava should decorate his body with tilaka and beads: "Persons who put tulasI beads on the neck, who mark twelve places of their bodies as ViSNu temples with ViSNu's symbolic representations [the four items held in the four hands of Lord ViSNu--conch, mace, disc and lotus], and who have viSNu-tilaka on their foreheads, are to be understood as the devotees of Lord ViSNu in this world. Their presence makes the world purified, and anywhere they remain, they make that place as good as VaikuNTha."

 

A similar statement is in the Skanda PurANa, which says, "Persons who are decorated with tilaka or gopI-candana [a kind of clay resembling fuller's earth which is produced in certain quarters of VRndAvana], and who mark their bodies all over with the holy names of the Lord, and on whose necks and breasts there are tulasI beads, are never approached by the YamadUtas." The YamadUtas are the constables of King Yama (the lord of death), who punishes all sinful men. VaiSNavas are never called for by such constables of YamarAja. In the SrImad-BhAgavatam, in the narration of AjAmila's deliverance, it is said that YamarAja gave clear instructions to his assistants not to approach the VaiSNavas. VaiSNavas are beyond the jurisdiction of YamarAja's activities.

 

The Padma PurANa also mentions, "A person whose body is decorated with the pulp of sandalwood, with paintings of the holy name of the Lord, is delivered from all sinful reactions, and after his death he goes directly to KRSNaloka to live in association with the Supreme Personality of Godhead."

 

Accepting Flower Garlands

The next instruction is that one should put on flower garlands which are offered to the Deity. In this connection, in the Eleventh Canto, Sixth Chapter, verse 46, of SrImad-BhAgavatam, Uddhava says to KRSNa, "My dear KRSNa, I have taken things which You have used and enjoyed, such as garlands of flowers, saintly articles, garments and ornaments, and I eat only the remnants of Your foodstuff, because I am Your menial servant. So, therefore, I am sure that I shall not be attacked by the spell of material energy." The purport of this verse is that for any person who simply follows these rules and regulations of decorating the body with the marks of tilaka of gopI-candana or sandalwood pulp, and who puts on the garlands which were offered to KRSNa, there is no question of being conquered by the spell of material energy. At the time of death, there is no question of such a person's being called by the constables of YamarAja. Even if one does not accept all the VaiSNava principles, but still takes the remnants of foodstuff offered to KRSNa, or kRSNa-prasAda, he will gradually become qualified to rise to the platform of a VaiSNava.

 

Similarly, in the Skanda PurANa Lord BrahmA tells NArada, "My dear NArada, anyone who puts on his neck the flower garland which was formerly used by KRSNa becomes relieved from all disease and reactions to sinful activities, and gradually he is liberated from the contamination of matter."

 

Dancing Before the Deity

In the DvArakA-mAhAtmya the importance of dancing before the Deity is stated by Lord KRSNa as follows: "A person who is in a jubilant spirit, who feels profound devotional ecstasy while dancing before Me, and who manifests different features of bodily expression can burn away all the accumulated sinful reactions he has stocked up for many, many thousands of years." In the same book there is a statement by NArada wherein he asserts, "From the body of any person who claps and dances before the Deity, showing manifestations of ecstasy, all the birds of sinful activities fly away upward." Just as by clapping the hands one can cause many birds to fly away, similarly the birds of all sinful activities which are sitting on the body can be made to fly away simply by dancing and clapping before the Deity of KRSNa.

 

Bowing Down in Honor of the Deity

In the NAradIya PurANa there is a statement about bowing down and offering respect to the Deity. It is said there, "A person who has performed a great ritualistic sacrifice and a person who has simply offered his respectful obeisances by bowing down before the Lord cannot be held as equals." The person who has executed many great sacrifices will attain the result of his pious activities, but when such results are finished, he has to take birth again on the earthly planet; however, the person who has once offered respects, bowing down before the Deity, will not come back to this world, because he will go directly to the abode of KRSNa.

 

Standing Up to Receive the Lord

In the BrahmANDa PurANa it is said, "A person who sees the Lord's Ratha-yAtrA car festival and then stands up to receive the Lord can purge all kinds of sinful results from his body."

 

Following the Deity

A similar statement is there in the BhaviSya PurANa, in which it is said, "Even if born of a lowly family, a person who follows the Ratha-yAtrA car when the Deities pass in front or from behind will surely be elevated to the position of achieving equal opulence with ViSNu."

 

Going to the Temple of ViSNu or to Places of Pilgrimage

It is stated in the PurANas, "Persons who attempt to visit the holy places of pilgrimage, like VRndAvana, MathurA or DvArakA, are actually glorified. By such traveling activities, they can pass over the desert of material existence."

 

In the Hari-bhakti-sudhodaya there is a statement about the benefit of visiting the temples of Lord KRSNa. As we have explained previously, in VRndAvana, MathurA and DvArakA the system is that all the devotees take advantage of visiting various temples situated in those holy places. It is stated in the Hari-bhakti-sudhodaya, "Persons who are impelled by pure devotional service in KRSNa consciousness and who therefore go to see the Deities of ViSNu in the temple will surely get relief from entering again into the prison house of a mother's womb." The conditioned soul forgets the trouble of living within the mother's womb during birth, but it is a very painful and terrible experience. In order to make an escape from this material condition, one is advised to visit a temple of ViSNu with devotional consciousness. Then one can very easily get out of the miserable condition of material birth.

 

Circumambulating the Temple of ViSNu

It is said in the Hari-bhakti-sudhodaya, "A person who is circumambulating the Deity of ViSNu can counteract the circumambulation of repeated birth and death in this material world." The conditioned soul is circumambulating through repeated births and deaths on account of his material existence, and this can be counteracted simply by circumambulating the Deity in the temple.

 

The CAturmAsya ceremony is observed during the four months of the rainy season in India (approximately July, August, September and October), beginning from SrAvaNa. During these four months, saintly persons who are accustomed to travel from one place to another to propagate KRSNa consciousness remain at one place, usually a holy place of pilgrimage. During these times, there are certain special rules and regulations which are strictly followed. It is stated in the Skanda PurANa that during this period, if someone circumambulates the temple of ViSNu at least four times, it is understood that he has traveled all over the universe. By such circumambulation, one is understood to have seen all the holy places where the Ganges water is flowing, and by following the regulative principles of CAturmAsya one can very quickly be raised to the platform of devotional service.

 

ArcanA

ArcanA means worship of the Deity in the temple. By executing this process one confirms himself to be not the body but spirit soul. In the Tenth Canto, Eighty-first Chapter, verse 19, of SrImad-BhAgavatam, it is told how SudAmA, an intimate friend of KRSNa's, while going to the house of a brAhmaNa, murmured to himself, "Simply by worshiping KRSNa one can easily achieve all the results of heavenly opulence, liberation, supremacy over the planetary systems of the universe, all the opulences of this material world, and the mystic power of performing the yoga system.

 

The events leading to SudAmA's murmuring this statement are as follows. SrI KRSNa had ordered His friend SudAmA to go to a brAhmaNa's house and ask for some food. The brAhmaNas were performing a great sacrifice, and SrI KRSNa told SudAmA to plead with them that He and BalarAma were feeling hungry and needed some food. When SudAmA went there, the brAhmaNas refused to offer anything, but the wives of the brAhmaNas, upon hearing that SrI KRSNa wanted some foodstuff, immediately took many palatable dishes and went to offer them to SrI KRSNa. In the ViSNu-rahasya, also, it is stated, "Any person within this world who is engaged in the worship of ViSNu can very easily achieve the ever-blissful kingdom of God, known as VaikuNThaloka."

 

Rendering Service to the Lord

It is stated in the ViSNu-rahasya, "Any person who can arrange for service to the Lord in the same way that a king is given service by his attendants is surely elevated to the abode of KRSNa after death." Actually, in India the temples are just like royal palaces. They are not ordinary buildings, because the worship of KRSNa should be performed in just the way that a king is worshiped in his palace. So in VRndAvana there are many hundreds of temples wherein the Deity is worshiped exactly like a king. In the NAradIya PurANa it is stated, "H a person stays in the Lord's temple even for a few moments, he can surely achieve the transcendental kingdom of God."

 

The conclusion is that those who are rich men in society should construct beautiful temples and arrange for the worship of ViSNu, so that people may be attracted to visit such temples and thereby be offered the opportunity of dancing before the Lord or chanting the holy name of the Lord, or else of hearing the holy name of the Lord. In this way, everyone will be given the chance to elevate himself to the kingdom of God. In other words, even a common man, simply by visiting such a temple, will be able to attain the highest benedictions, not to mention the devotees who are constantly engaged in the service of the Lord in full KRSNa consciousness.

 

In this connection, there is a statement in the Fourth Canto, Twenty-first Chapter, verse 31, of the SrImad-BhAgavatam, wherein King PRthu says to his subjects, "My dear citizens, please note that the Supreme Personality of Godhead, Hari, is actually the deliverer of all fallen, conditioned souls. No demigod can perform this act of delivering the conditioned souls, because the demigods themselves are conditioned. A conditioned soul cannot deliver another conditioned soul. Only KRSNa or His bona fide representative can deliver him. The Ganges water which is flowing down from the toe of Lord ViSNu falls upon the earthly planet and other planets and thereby delivers all the conditioned sinful living entities. So what need is there to speak of the deliverance of persons who are always engaged in the service of the Lord? There is no doubt about their liberation, even if they have stocks of sinful activities from many, many births." In other words, a person who is engaged in the worship of the Deities can minimize his stock of sinful reactions coming from many, many previous births. This process of worshiping the Deity has already been described, and one should try to follow these rules and regulations seriously.

 

Singing

In the LiGga PurANa there is a statement about glorifying and singing about the Lord. It is said there, "A brAhmaNa who is constantly engaged in singing the glories of the Lord is surely elevated to the same planet as the Supreme Personality of Godhead. Lord KRSNa appreciates this singing even more than the prayers offered by Lord Siva."

 

SaGkIrtana

When a person loudly chants the glories of the Lord's activities, qualities, form, etc., his chanting is called saGkIrtana. SaGkIrtana also refers to the congregational chanting of the holy name of the Lord.

 

In the ViSNu-dharma there is a statement glorifying this process of congregational chanting: "My dear King, this word KRSNa is so auspicious that anyone who chants this holy name immediately gets rid of the resultant actions of sinful activities from many, many births." That is a fact. There is the following statement in Caitanya-caritAmRta: "A person who chants the holy name of KRSNa once can counteract the resultant actions of more sinful activities than he is able to perform." A sinful man can perform many, many sinful activities, but he is unable to perform so many that they cannot be wiped out by one single uttering of KRSNa.

 

In the Seventh Canto, Ninth Chapter, verse 18, of SrImad-BhAgavatam, MahArAja PrahlAda offers the following prayers to the Lord: "My dear Lord NRsiMha, if I can be elevated to the position of Your servant, then it will be possible for me to hear about Your activities. You are the supreme friend, the supreme worshipable Deity. Your pastimes are transcendental, and simply by hearing of them one can counteract all his sinful activities. Therefore, I shall not care for all those sinful activities, because simply by hearing about Your pastimes I shall get out of all the contamination of material attachment."

 

There are many songs about the Lord's activities. For example, there is the Brahma-saMhitA, sung by Lord BrahmA; NArada-paJcarAtra, sung by NArada Muni; and SrImad-BhAgavatam, sung by Sukadeva GosvAmI. If these songs are heard by any person, he can easily get out of the clutches of material contamination. There should be no difficulty in hearing these songs of God. They are coming down from many, many millions of years ago, and people are still taking advantage of them. So why, at this time, should one not take full advantage and thus become liberated?

 

In the First Canto, Fifth Chapter, verse 22, of SrImad-BhAgavatam, NArada Muni tells his disciple VyAsadeva, "My dear VyAsa, you should know that persons who are engaged in executing austerities and penances, studying the Vedas, performing big sacrifices, chanting the hymns of the Vedas, speculating on transcendental knowledge and performing charitable functions have for all their auspicious activities simply to gain a place in the association of devotees and chant the glories of the Lord." It is indicated here that chanting about and glorifying the Lord is the ultimate activity of the living entity.

 

Japa

Chanting a mantra or hymn softly and slowly is called japa, and chanting the same mantra loudly is called kIrtana. For example, uttering the mahA-mantra (Hare KRSNa, Hare KRSNa, KRSNa KRSNa, Hare Hare/ Hare RAma, Hare RAma, RAma RAma, Hare Hare) very softly, only for one's own hearing, is called japa. Chanting the same mantra loudly for being heard by all others is called kIrtana. The mahA-mantra can be used for japa and kIrtana also. When japa is practiced it is for the personal benefit of the chanter, but when kIrtana is performed it is for the benefit of all others who may hear.

 

In the Padma PurANa there is a statement: "For any person who is chanting the holy name either softly or loudly, the paths to liberation and even heavenly happiness are at once open."

 

Submission

In the Skanda PurANa there is a statement about submission unto the lotus feet of the Lord. It is said there that those who are sober devotees can offer their submission to KRSNa in the following three ways: (1) samprArthanAtmikA, very feelingly offering prayers; (2) dainyavodhikA, humbly submitting oneself; (3) lAlasAmayI, desiring some perfectional stage. This desiring some perfectional stage in spiritual life is not sense gratification. When one realizes something of his constitutional relationship with the Supreme Personality of Godhead, he understands his original position and wants to be reinstated in this position, either as friend, servant, parent or conjugal lover of KRSNa. That is called lAlasAmayI, or very eagerly desiring to go to one's natural position. This lAlasAmayI stage of submission comes in the stage of perfect liberation, which is technically called svarUpa-siddhi, when the living entity understands, by perfect spiritual advancement and revelation, his original relationship with the Lord.

 

In the Padma PurANa there is a statement of submission in feeling by devotees praying to the Lord: "My Lord, I know that young girls have natural affection for young boys, and that young boys have natural affection for young girls. I am praying at Your lotus feet that my mind may become attracted unto You in the same spontaneous way." The example is very appropriate. When a young boy or girl sees a member of the opposite sex there is a natural attraction, without the need for any introduction. Without any training there is a natural attraction due to the sex impulse. This is a material example, but the devotee is praying that he may develop a similar spontaneous attachment for the Supreme Lord, free from any desire for profit and without any other cause. This natural attraction for the Lord is the perfectional stage of self-realization.

 

In the same Padma PurANa there is a statement about submission in humbleness. It is stated there, "My dear Lord, there is no sinful living entity who is more of a sinner than myself. Nor is there a greater offender than myself. I am so greatly sinful and offensive that when I come to confess my sinful activities before You, I am ashamed." This is a natural position for a devotee. As far as the conditioned soul is concerned, there is no wonder that he has some sinful activities in his past life, and this should be admitted and confessed before the Lord. As soon as this is done, the Lord excuses the sincere devotee. But that does not mean that one should take advantage of the Lord's causeless mercy and expect to be excused over and over again, while he commits the same sinful activities. Such a mentality is only for shameless persons. Here it is clearly said, "When I come to confess my sinful activities I become ashamed." So if a person is not ashamed of his sinful activities and continues to commit the same sinful activities with the knowledge that the Lord will excuse him, that is a most nonsensical proposition. Such an idea is not accepted in any part of the Vedic literature. It is a fact that by chanting the holy name of the Lord one becomes washed clean of all sinful activities from his past life. But that does not mean that after being washed off, one should again begin sinful activities and expect to be washed again. These are nonsensical propositions and are not admitted in devotional service. Someone may think, "For a whole week I may commit sinful activities, and for one day I will go to the temple or church and admit my sinful activities so that I can become washed off and again begin my sinning." This is most nonsensical and offensive and is not acceptable to the author of Bhakti-rasAmRta-sindhu.

 

In the NArada-paJcarAtra there is a statement of submission accompanied by the desire for perfection. The devotee says, "My dear Lord, when shall that day come when You will ask me to fan Your body, and according to Your pleasure, You will say, ‘You just fan Me in this way'?" The idea in this verse is that the devotee is desiring to personally fan the body of the Supreme Personality of Godhead. That means that he is desiring to become the personal associate of the Supreme Lord. Of course, any devotee in any capacity, either as servant, friend or conjugal lover, always has direct association with the Lord. But according to his different individual taste, a person desires for just one of these relationships. Here the devotee is desiring to become a servant of the Lord and desires to fan the Lord, as does His internal energy, LakSmI, the goddess of fortune. He also wishes that the Personality of Godhead will be pleased to give him directions as to how to fan. This submission with transcendental desire, or lAlasAmayI vijJapti, is the highest perfectional stage of spiritual realization.

 

In the same NArada-paJcarAtra, there is another expression of submission, wherein the devotee says, "My dear Lord, O lotus-eyed one, when will that day come when on the bank of the YamunA I shall become just like a madman and continue to chant Your holy name while incessant tears flow from my eyes?" This is another perfectional stage. Lord Caitanya also desired that "a moment will appear unto me as twelve years of time, and the whole world will appear to me as vacant on account of not seeing You, my dear Lord." One should feelingly pray and become eager to render his particular type of service to the Lord. This is the teaching of all great devotees, especially Lord Caitanya.

 

In other words, one should learn how to cry for the Lord. One should learn this small technique, and he should be very eager and actually cry to become engaged in some particular type of service. This is called laulyam, and such tears are the price for the highest perfection. If one develops this laulyam, or excessive eagerness for meeting and serving the Lord in a particular way, that is the price to enter into the kingdom of God. Otherwise, there is no material calculation for the value of the ticket by which one can enter the kingdom of God. The only price for such entrance is this laulyam lAlasAmayI, or desire and great eagerness.

 

Reciting Notable Prayers

According to great learned scholars, the whole Bhagavad-gItA contains many authorized prayers, especially in the Eleventh Chapter, where Arjuna prays to the universal form of the Lord. Similarly, in the GautamIya-tantra all the verses are called prayers. Again, in SrImad-BhAgavatam there are hundreds of prayers to the Lord. So a devotee should select some of these prayers for his recitation. In Skanda PurANa the glories of these prayers are stated as follows: "Devotees whose tongues are decorated always with prayers to Lord KRSNa are always given respect even by the great saintly persons and sages, and such devotees are actually worshipable by the demigods."

 

Those who are less intelligent want to worship different demigods for some material gain rather than worship KRSNa. But here it is stated that a devotee who is always engaged in offering prayers to the Lord is worshipable even by the demigods themselves. The pure devotees have nothing to ask from any demigod; rather, the demigods are anxious to offer prayers to the pure devotees.

 

In the NRsiMha PurANa it is stated, "Any person who comes before the Deity of Lord KRSNa and begins to chant different prayers is immediately relieved from all the reactions of sinful activities and becomes eligible, without any doubt, to enter into the VaikuNThaloka."

 

Partaking of PrasAda

There is this specific statement in the Padma PurANa: "A person who honors the prasAda and regularly eats it, not exactly in front of the Deity, along with caraNAmRta [the water offered to the lotus feet of the Lord, which is mixed with seeds of the tulasI tree], immediately can achieve the results of pious activities which are obtained through ten thousand performances of sacrificial rites."

 

Drinking CaraNAmRta

CaraNAmRta is obtained in the morning while the Lord is being washed before dressing. Scented with perfumes and flowers, the water comes gliding down through His lotus feet and is collected and mixed with yogurt. In this way this caraNAmRta not only becomes very tastefully flavored, but also has tremendous spiritual value. As described in the Padma PurANa, even a person who has never been able to give in charity, who has never been able to perform a great sacrifice, who has never been able to study the Vedas, who has never been able to worship the Lord--or, in other words, even one who has never done any pious activities--will become eligible to enter into the kingdom of God if he simply drinks the caraNAmRta which is kept in the temple. In the temple it is the custom that the caraNAmRta be kept in a big pot. The devotees who come to visit and offer respects to the Deity take three drops of caraNAmRta very submissively and feel themselves happy in transcendental bliss.

 

Smelling the Incense and Flowers Offered to the Deity

In the Hari-bhakti-sudhodaya there is a statement about the incense which is offered in the temple: "When the devotees smell the good flavor of the incense which is offered to the Deity, they thus become cured of the poisonous effects of material contamination, as much as one becomes cured of a snakebite by smelling the prescribed medicinal herbs." The explanation of this verse is that there is an herb found in the jungles which expert persons know how to use to revive the consciousness of one who is bitten by a snake. Simply by smelling that herb one becomes immediately relieved of the poisonous effects of the snakebite. The same example is applicable: when a person comes to visit the temple and smells the incense offered to the Deity, he is cured at that time from all his material contamination.

 

Any devotee coming into the temple should always offer something to the Deity--fruit, flowers, incense, etc. If one cannot offer anything in cash, something else must be offered. In India the system is that all the ladies and gentlemen who come in the morning to visit the temple bring so many things. Even one morsel of rice or one morsel of flour can be offered. It is a regulative principle that one should not go to see a saintly person or the Deity in the temple without any offering. The offering may be very humble, or it may be priceless. Even a flower, a little fruit, a little water--whatever is possible--must be offered. So when a devotee comes to offer something to the Deity in the morning, he is sure to smell the good flavor of the incense, and then at once he will become cleansed of the poisonous effect of material existence.

 

It is stated in the Tantra-zAstra, "If the smell of the garland which was offered to the Deity in the temple enters into a person's nostrils, immediately his bondage to sinful activities becomes cleared. And even if one has no sinful activities, still, by smelling such remnants of flowers, one can advance from MAyAvAdI [impersonalist] to devotee." There are several instances of this, a prime one being the advancement of the four KumAras. They were impersonalist MAyAvAdIs, but after smelling the remnants of flowers and incense in the temple, they turned to become devotees. From the above verse it appears that the MAyAvAdIs, or impersonalists, are more or less contaminated. They are not pure.

 

It is confirmed in SrImad-BhAgavatam, "One who has not washed off all reactions of sinful activities cannot be a pure devotee. A pure devotee has no more doubts about the supremacy of the Personality of Godhead, and thus he engages himself in KRSNa consciousness and devotional service." A similar statement is in the Agastya-saMhitA: just to purify the impurities of our nostrils, we should try to smell the remnants of flowers offered to KRSNa in the temple.

 

Touching the Deity

In the ViSNu-dharmottara there is a statement about touching the lotus feet of the Lord. It is said, "Only a person who is initiated as a VaiSNava and is executing devotional service in KRSNa consciousness has the right to touch the body of the Deity." In India there was agitation during Gandhi's political movement because the lowborn classes of men like street-sweepers and caNDAlas are prohibited, according to the Vedic system, from entering the temple. Due to their unclean habits they are prohibited, but at the same time they are given other facilities so they may be elevated to the highest grade of devotional service by association with pure devotees. A man born in any family is not barred, but he must be cleansed. That cleansing process must be adopted. Gandhi wanted to make them clean simply by stamping them with a fictitious name, harijana ("children of God"), and so there was a great tug-of-war between the temple owners and Gandhi's followers.

 

But anyway, the present law is the law of all scripture--that if anyone is purified he can enter into the temple. Actually, that is the position. Only one who is properly initiated, who is properly following the rules and regulations, can enter, and touch the Deity--not all. And one who touches the body of the Deity, following such regulative principles, is immediately delivered from the contamination of material sins, and all of his desires become fulfilled without delay.

 

Seeing the Deity

In the VarAha PurANa there is a statement praising the seeing of the Deity of SrI KRSNa in the temple. A devotee says there, "My dear VasundharA, any person who goes to VRndAvana and sees the Deity of Govindadeva is free from the courthouse of YamarAja and is allowed to enter into the highest planetary system, in which reside the demigods." This means that even an ordinary person who goes to VRndAvana out of inquisitiveness and by chance sees the temple, especially that of Govindadeva, even if he is not elevated to the spiritual kingdom, is still assured promotion to the higher planetary systems. This means that simply by visiting the Deity of Govinda in VRndAvana one becomes highly elevated in pious life.

 

Observing Arati and Celebrations of the Lord

In the Skanda PurANa there is the following description of the result of seeing Arati (worship) of the Deity: "If someone sees the face of the Lord while Arati is going on, he can be relieved of all sinful reactions coming from many, many thousands and millions of years past. He is even excused from the killing of a brAhmaNa or similar prohibited activities.

 

As we have already explained, there are different ceremonies to be observed, such as the birthday of KRSNa, the birthday of Lord RAmacandra, the birthday of some prominent VaiSNavas, the ceremony of Jhulana-yAtrA with the Lord sitting on a swing, and Dola-yAtrA (the Lord's activities in the month of March). In all festivals the Lord is seated on a car, and the car moves through different streets of the city so that people may take advantage of visiting the Lord. In the BhaviSya PurANa it is said, "In such a ceremony, if even a caNDAla [dog-eater], simply out of curiosity, sees the Lord on the cart, he becomes counted as one of the associates of ViSNu."

 

In the Agni PurANa it is stated, "Any person who in gladness sees the worship of the Deity in the temple will obtain the results of kriyA-yoga which are described in the PaJcarAtra scripture." KriyA-yoga is a system of practice much like practical devotional service, but it is especially meant for the mystic yogIs. In other words, by this gradual process the mystic yogIs are eventually elevated to the devotional service of the Lord.

 

</blockquote>

[Guest guest]

I've always thought you bow everytime you enter or exit the temple room. Even if its not required it doesn't hurt to do it.

[Guest guest]

when the dieties are sleeping and the doors are closed?

[Haridham 0]

Prabhupad is always there so I make an attempt to bow down to praphupad.

 

I mean atleast you are considering bowing down. Most Hindu temples dont even know what that is.

 

I been to other temples and I dont even see people bow down, when I bow down they think something is wrong with me.

 

I mean thats partly true but cmon, bow down.

[Gaurasundara 0]

It has been the custom since Srila Prabhupada's manifest presence to bow down when entering or leaving the temple room, even if one enters only for a minute.

 

However, I have noticed that this standard is starting to fall. Devotees now satisfy themselves with nodding their heads if not just touching the floor with their hands, with no thought if it pleases Srila Prabhupada or the Deities.

 

This can be understandable, since sometimes there is a need to place or remove heavy objects in the temple room, but that is not an excuse to fall back on standards simply because of laziness.

 

Just my opinion, and my regrets.

[Haridham 0]

You are correct. We should have better standards.

 

My, what is going to happen with Prabhupads movement if we cant even follow the smallest standard of bowing down to Krsna.

 

I mean we stand if our boss were to come and shake hands with him so we should bow to krsna because he is the supreme boss.

[Guest guest]

There are many standards that have fallen - like wearing dhoti and tilak... many men now prefer shorts and jeans. And saris for women - these days punjabi dress is more en vogue.

 

And what to speak of standards of restriction from sense gratification? Watching television and movies is now fairly common in the West for devotees.

 

And let's not forget the principle of worshipping the guru-parampara - now it's more fashionable to simultaneously praise Prabhupada while rejecting his parampra as a "fabrication."

 

Many standards are decaying.... it's very unfortunate.

 

[Haridham 0]

Now when I go to the temple I do wear dhoti and tilak. I think its horrible to go to the temple without dhoti and tilak.

 

Yeah I have seen some devotees wear shirt and shorts but most of the temple devotees and board members do wear sari and dhoti's.

 

I dont know if you are talking about all the temples in the west but I have been to toronto and atleast in vancouver there is still a preety decent standard.

 

The Bramacarinis still wear sari's, some of the local devotee girls wear sari and tilak.

 

Ofcourse yes tv watching is there, I personaly admit to watching tv. I dont watch it 24/7 but I do watch it regularly. Sure we shouldnt watch tv at all but we also have to be practical, there is a difference in wearing a dhoti, sari and tilak then watching t.v.

 

I mean we are using the internet(although for krsna's service) and we can do other nonsense on it too cant we.

 

I mean our nature is for sense gratification. So we should be practical and understand that not every devotee can observe being so strict.

 

I think Parampara is important, Prabhupad has to be followed through parampara. I think this varies from devotee to devotee as I see it but you are right we need to raise our standards.

 

I mean I see more of the "hindu" men and women who never wear dhoti, tilak or sari's and the young kids come because they are forced to.

 

We should address some of those issues as well.

 

I personaly think that if you are going to wear something then you have a big responsibility. Dont do nonsense if you are going to wear vaisnava clothing(talking about our as in iskcons past)

 

However I have realised that a lot of preaching can be done through chanting and wearing jeans and such. People are less afraid to approach me when I wear my street clothes. But maybe I am just scary looking.

 

hahah.

 

Yes the future of iskcon is bright I think. The next generation will raise the standards as some of the boys and girls(especially some of the girls) are enthusiatcly(sp) serving Prabhupad and his movement.

 

Hare Krsna

[Guest guest]

Why is it that women who r having periods not allowed to chant or visit any functions or go to a temple? But are allowed to think or chant in our minds?

[Priitaa 0]

Why not think and chant within the mind? It is only the body that is not clean and we are not our bodies. Think of the time of death, the body will be passing stool and urine, mucous, blood (everyone!) and so on. Yet we are instructed by shastra to chant at the time of death and then we will go to Krishna.

 

Technically, one CAN go to the (ISKCON but not Hindu) temple during menses IF they dont touch 'anything.' This too is only because of cleanliness, and has nothing to do with putting women down. Its usually just easier to stay home tho, especially because others start handing you things like a ghee lamp or ask you to cut up in the kitchen, etc., and you really dont want to give them the details why you wont do it.

[Priitaa 0]

Oh Haridhama,

 

I am less concerned with what someone has on their body (dhoti/saree) then what they carry in their mind.

 

Tho I do feel as we become more fixed in our personal Krishna consciousness, it is respectful to wear temple clothing when going to 'church.'

 

Yet, I have seen some very wonderful devotees in the temple room without saree, dhoti or even tilaka, and I know they are nevertheless, good devotees. Others are eccentric yet very devotional. So I first must get to know a person before I can evaluate them in connection to their choice of clothing. They may have their reasons.

 

And I have seen those who are super strict about dhoti/saree to temple, who have been mean, fanatical, hypocritical behind closed doors and so on. Or Hindu's who dress in dhoti/saree but go home and eat cow or vist McDonalds regularly.

 

This is not to say all those in saree or dhoti are doing these things. Not at all. Simple that its individual.

 

Personally, I prefer saree and tell my kids to wear one. But in general, I try not to judge from clothing alone.

 

I agree with you though, wearing devotional clothing should be accompanied by a sense of responsibility.

[Gaurasundara 0]

 

And let's not forget the principle of worshipping the guru-parampara - now it's more fashionable to simultaneously praise Prabhupada while rejecting his parampra as a "fabrication." Many standards are decaying.... it's very unfortunate.

 

 

Trying to stir things up? I hope you are aware that everyone is entitled to their opinions.

[ShegavichaRana 0]

Certainly, during the periods, body may be unclean, so one may not prefer going to a temple. But, one can always chant the holy name. Don't we brethe for our survival, holy name or mantra is as important as brething and Shastra and saints say that, the last thing that should leave the body, should be the holy name or mantra.

[Priitaa 0]

 

when the dieties are sleeping and the doors are closed?

 

 

You're still in God's house. If we think of it as His house, it helps.

 

Always to knock on the door or ring the bell too upon entering. Just as we would knock before entering the house of others.

 

Also, sleeping with closed doors doesnt mean God can't see thru those doors. And we wouldn't slip into a friends house unannounced if they were asleep. :-)

[Priitaa 0]

 

I hope you are aware that everyone is entitled to their opinions.

 

 

Thank you for pointing this out. I agree. Best to just stick to the topic.

[Priitaa 0]

 

However, I have noticed that this standard is starting to fall. Devotees now satisfy themselves with nodding their heads if not just touching the floor with their hands, with no thought if it pleases Srila Prabhupada or the Deities.

 

 

I understand as devotees age, sometimes maybe they can't constantly hit the floor, so I guess to me, I dont mind a (sincere) nod of the head from someone not as agile or healthy as they use to be, as long as its not every single time (unless they have arthritis or a real problem). I do not, however, think the youth or even older folks in good health, should do like this.

 

But what I am especially finding disturbing is that when the Deity doors close in arotika for example, if its a big kirtana, no one stops to bow down! (We use to be able to stop, bow, get back up and right back into a rip-roaring kirtana.) Or at other times, or when the doors open, often the devotees no longer bow down each time! What the heck? Do they really believe this is God or not? Prabhuapda taught us to bow down every single time. Even if a crown falls off The Deity and the pujari closes the curtains to replace it, both when the doors/curtains are shut and again when reopened, everyone should bow. But they often do not! I feel like the odd ball, but I do it anyway.

[Gaurasundara 0]

No Priitaaji, you are not an oddball. Believe it or not, I have a very high respect and admiration for Srila Prabhupada's disciples such as yourself, and I am glad to read your posts all the time.

 

I understand what you mean about kirtana. I am not aware if people bow down or not according to their respect (or lack of it) but perhaps it may be due to a very crowded temple room. I'll have to admit that sometimes I have not been able to bow down during the prema-dhvani or other occasions simply because of a lack of room. In these cases I bow my head and hear the prema-dhvani, and hope Krsna will not be too offended at my not bowing down.

 

As long as Krsna knows that it is not convenient, lol!! /images/graemlins/smile.gif But sometimes I feel a little guilty, especially when I have to remain in a standing position due to some specific service, etc. I agree with what you say about Srila Prabhupada; I have also read a letter from him in which he says pretty much what you say; that one must bow for everything. I remember him specifically saying "there is no limit to bowing down."

 

Something I forgot to mention earlier; in Bhagavad-gita, Krishna says that offering obeisances is an austerity of the body. So hey! Is this some easy tapasya or what! All one needs to do is bow down out of respect! /images/graemlins/smile.gif

 

Priitaaji, could you tell me more about the custom of knocking on the temple-room doors before entering? How did it originate, what did Prabhupada say about it, etc? I'd be most grateful.

[Priitaa 0]

Prabhu, you may get disappointed when I fall. ha I guarantee its only a matter of time until I post something you disagree with. :-) Somebody, pull out the trampoline and catch me.

 

IMHO I dont know that people avoid bowing down during kirtana or any other time due to a lack of respect. Probably more from a lack of training. This is what I mean by the standard being lowered. Over time even the training became different, and lesser.

 

Not sure what to think of the crowded temple room, excpet that its doubtful its an offense when you, or anyone, genuinely can't find a spot to bow down on! ha I joined in NY on Henry Street and boy, was that small temple room packed! Always, even for Mongala, but especially on Sundays. I can't remember what we did on Sundays that many years ago. (Oh, I am getting old! ha) I think we tried our best to bow, but if it was physically too crowded and impossible, if we were leaving we would bow outside. THat much I remember. Inside, I dont know. But these days its probably ok to bow the head if one genuinely can't find a piece of floor! :-)

 

I too have felt guility, just having to wait for someone to get up so I could bow down and whlie I wait many others are bowed. (Hmmm That may be what we did in NY back then. Take turns. ha) I guess its good we maintain some healthy guilt, just not the toxic type.

 

You make a good point about obeisances as an easy austerity. In this age of kali, how much more fortunate can we get! I met this Indian women a couple of years ago. Turns out she is Prabhupada's very first (ever!) disciple. Very few know of her I think, but he initiated her in India long ago. Anyway, she told me something I admit I liked. She said (rough quote) "I dont accept because its kali yuga everything is so much harder. In this age all we have to do is chant and we go back to Godhead. This is easier than any yuga, it is the easiest! The idea that we are too contaminated or fallen is just an excuse. Anyone can go back in this age." WOW She's right! /images/graemlins/smile.gif

 

I'm afraid I am going to disappoint you with the origin and custom, etc., in ISKCON of knocking on the door before entering the temple room. All I know is that from the day I joined or close, I was instructed by all the devotees there (some from Prabhupada's very first group) to view the temple as the house Krishna lives in, and that we would never enter anyone else's house wihtout knocking so we also should not enter Krishna's house without knocking. Even if its only a soft tap on the wooden wall, etc., we can at least do that.

 

Now sometimes we also would knock or ring the bell when leaving, but that was optional (bowing was not optional). It was also sometimes distrubing as in, say, the middle of Bhagavatam class. :-) I do remember some brahmacari's in particular going in and out in the middle of class and ringing the bell each and every time. They probably remember the brahmacarini's doing this. lol Anyway, it irritated so many, yet they/we were unsure if we were suppose to get irritated or not be irritated at all. lol Ultimately they made an annnouncement or something, that we dont need to ring the bell when leaving, espcially during a class. But the details are a little foggy to me. Hey, I'm not 'that' old, :-) its just the material world wears ya down.

 

I do remember that the walls of the temple were to be viewed as Lord Balarama, and we should never lean up against them.

 

Am getting tired so will end here. Now if only I could sleep. /images/graemlins/smile.gif

[Haridham 0]

I think having a senior devotee here like you who gives her insight is wonderful.

 

After reading your posts I know I will always remember to bowdown from now on.

[Guest guest]

Hehe, a joy to read your posts!

 

 

IMHO I dont know that people avoid bowing down during kirtana or any other time due to a lack of respect. Probably more from a lack of training. This is what I mean by the standard being lowered. Over time even the training became different, and lesser.

 

 

You're right! I've been attending Bhaktivedanta Manor practically since I was born. When I was a young child, I was attracted to the kanthi-malas that the devotees wore and I wanted to wear one myself. Unfortunately they said I could not purchase/wear kanthi-mala because I was eating meat at that time, and so it would be offensive. I remember feeling disappointed about it, but simultaneously I was very impressed that they stuck to their strict standards never minding earning a little money in the purchase of a kanthi-mala.

 

Unfortunately these days the devotees do not inform. /images/graemlins/frown.gif I can go and buy ten or twenty kanthi-malas and no one will ask if I am eating meat or not. (For the record, I don't) So I see what you mean by "training," etc. So many other things have changed, the style of kirtan, the tune of the Panca-tattva mantra, and so on. About kirtana, Bhakti Vikasa Maharaja has written a nice article about kirtan standards that will be publishe din his upcoming book. I've read it and it's fascinating! Have you?

 

Kind regards,

 

Gaura

[Gaurasundara 0]

That previous post was by me, I forgot to log in.

[Haridham 0]

In Vancouver when people asked for tulsi beads or even the Tulsi plant they are first asked questions and such. We just dont give them to people. /images/graemlins/frown.gif

 

Its like going through an interview process.

 

When Indian people come they think they know everything so they want tulsi ji or neck beads but we ask them to see if they qualify and no matter how much money they present we say no. /images/graemlins/shocked.gif

 

There are interesting stories to go with that when some Indian lady gets upset because she was rejected by us but oh well. You have to know how to take care of tulsi ji

 

You are right, Kirtan has changed. Sometimes I feel its the same thing every week.

 

I sometimes watch those old Prabhupad video's where everyone was jumping and chanting. Not many people do that anymore. I miss seeing that. I mean most of the congragation is the Indian crowd and they just stand there and the devotee's in the women section sure dance other then the congregation.

 

I wish I could I could see the whole temple jumping. /images/graemlins/ooo.gif

 

I mean the kirtan and the whole sunday feast is on some scheduale and I dont like that all.

 

I used to love it when they sang Gaura Nitya Nanda bol, Hari bol hari bol. Now its the same thing every week I think we should become spontaneous. /images/graemlins/grin.gif

 

However our Kirtan Leader for the second arti is Awseme. Mahidar Prabhu Rocks the Kirtans /images/graemlins/ooo.gif