Encyclopedia of Gaudiya Vaishnavism

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The Panca-tattva mantra

 

Jaya Sri Krishna Caitanya

Prabhu Nityananda

Sri Advaita Gadadhara

Srivasadi Gaura-bhakta-vrinda

 

 

Before chanting the Hare Krishna maha-mantra, one must first take shelter of Gaura-Nitai, and Their principal associartes, by reciting the Panca-tattva mantra. This frees one from the reactions of his offenses while chanting Hare Krishna because Lord Caitanya is the most magnanimous incarnation of the Lord and His mercy is easily achieved.

 

Panca = Five; Tattva = Truths; "The Absolute Truth in five features".

 

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Hare Krishna Maha-mantra

Srila Prabhupada once announced, "The chanting of Sri Caitanya Mahaprabhu's name is more essential than the chanting of the Hare Krishna maha-mantra." (1) One smart devotee then inquired whether we should therefore chant rounds of the Panca-tattva mantra to which Srila Prabhupada replied, "No — because Lord Caitanya's instruction was to chant Hare Krishna."

 

Hare Krishna Hare Krishna

Krishna Krishna Hare Hare

Hare Rama Hare Rama

Rama Rama Hare Hare

 

The Hare Krishna maha-mantra is a very simple mantra consisting of only three words: Hare, Krishna, and Rama.

Hare means unto Mother Hara (i.e. Lord Krishna's personal pleasure potency, Srimati Radharani).

Krishna means the all-attractive Lord.

Rama means the source of all enjoyment.

When we chant Hare Krishna we are praying: "O energy of the Lord (Hare), O Lord (Krishna and Rama) please engage me in Your service!"

Maha-mantra means it is the Great Mantra Of Deliverance.

Lord Caitanya and the Vedas both recommend this process:

 

hare krishna hare krishna

krishna krishna hare hare

hare rama hare rama

rama rama hare hare

iti sodasakam namnam

kali-kalmasa-nasanam

natah parataropayah

sarva-vedesu drsyate

 

The sixteen words of the Hare Krishna mantra are especially meant for counteracting the contaminating influence of the age of Kali. After searching through all the Vedic literature, one cannot find a better method.

 

Footnote

 

(1) There are offenses to be considered in chanting the Hare Krishna maha-mantra, but there are no such considerations in chanting the names of Gaura-Nityananda. Therefore, if one chants the Hare Krishna maha-mantra but his life is still full of sinful activities, it will be very difficult for him to achieve the platform of loving service to the Lord. But if in spite of being an offender one chants the holy names of Gaura-Nityananda, he is very quickly freed from the reactions to his offenses. Therefore, one should first approach Lord Caitanya and Nityananda, or worship Guru-Gauranga, and then come to the stage of worshiping Radha-Krishna.

 

One should first take shelter of Gaura-Nityananda in order to reach, ultimately, Radha-Krishna. … It should be noted in this connection that the holy names of Lord Krishna and Gaurasundara are both identical with the Supreme Personality of Godhead. Therefore one should not consider one name to be more potent than the other. Considering the position of the people of this age, however, the chanting of Sri Caitanya Mahaprabhu’s name is more essential than the chanting of the Hare Krishna maha-mantra because Sri Caitanya Mahaprabhu is the most magnanimous incarnation and His mercy is very easily achieved. Therefore one must first take shelter of Sri Caitanya Mahaprabhu by chanting Sri-Krishna-Caitanya Prabhu Nityananda Sri Advaita Gadadhara Srivasadi Gaura Bhakta-Vrnda. (Sri Caitanya-caritamrta, Adi 8.31 purport)

 

 

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The glories of the holy name

Krishna and His name are non-different. (1)

The Lord's name has descended from Goloka. (2)

Krishna's name is iInvested with the Lord's spiritual potency. (3)

Krishna's name purifies the heart and mind. (4)

The chanting process is simple, sublime, and all-auspicious; even a child can take part.

It frees one from sinful reaction and material bondage. (5)

Chanting "Rama" gives the same result as chanting the 1000 names of Visnu. (6)

Chanting "Krishna" once has the same potency as 3,000 names of Visnu.

The Lord's holy names are even effective for someone not even aware of their potency.

Chanting contains the benefits of all other Vedic rites; to chant is the same as having performed all the Vedic processes of purification. (7)

Chanting is the means for attaining pure love of God (Krishna-prema) in this age.

It protects you from maya and falldown.

It purifies the atmosphere.

It yields the same results as the processes of previous yugas.

It elevates one even from a low background.

Chanters are the most attractive to Krishna.

All the Vedic knowledge is contained within the maha-mantra, the essence of the Vedas is to chant, and by chanting one realises the meaning of the Vedas.

Chanting is the ultimate means to attain the ultimate success.

Vedic verses glorifying the holy names

 

By once chanting the holy name of the Lord, which consists of the two syllables ha-ri, one guarantees his path to liberation. (Skanda Purana)

 

Simply by chanting one holy name of Hari, a sinful man can counteract the reactions to more sins than he is able to commit. (Brhad-visnu Purana)

 

If one chants the holy name of the Lord, even in a helpless condition or without desiring to do so, all the reactions of his sinful life depart, just as when a lion roars, all the small animals flee in fear. (Garuda Purana)

 

Whatever result was obtained in Satya-yuga by meditating on Visnu, in Treta-yuga by performing sacrifices, and in Dvapara-yuga by serving the Lord's lotus feet can be obtained in Kali-yuga simply by chanting the Hare Krishna maha-mantra. (Srimad-Bhagavatam 12.3.52)

 

To say nothing of the spiritual advancement of persons who see the Supreme Person face to face, even a person born in a family of dog-eaters immediately becomes eligible to perform Vedic sacrifices if he once utters the holy name of the Supreme Personality of Godhead or chants about Him, hears about His pastimes, offers Him obeisances or even remembers Him. (Srimad-Bhagavatam 3.33.6)

 

My dear Narada, actually I do not reside in My abode, Vaikuntha, nor do I reside within the hearts of the yogis, but I reside in that place where My pure devotees chant My holy name and discuss My form, pastimes and qualities. (Padma Purana)

 

O King, constant chanting of the holy name of the Lord after the ways of the great authorities is the doubtless and fearless way of success for all, including those who are free from all material desires, those who are desirous of all material enjoyment, and also those who are self-satisfied by dint of transcendental knowledge. (Srimad-Bhagavatam 2.1.11)

 

Those who are actually advanced in knowledge are able to appreciate the essential value of this age of Kali. Such enlightened persons worship Kali-yuga because in this fallen age all perfection of life can easily be achieved by the performance of sankirtana. (Srimad-Bhagavatam 11.5.36)

 

Living beings who are entangled in the complicated meshes of birth and death can be freed immediately by even unconsciously chanting the holy name of Krishna, which is feared by fear personified. (Srimad-Bhagavatam 1.1.14)

 

One can refer also to the story of Ajamila.

 

Footnotes:

 

(1) The name of Krishna and Krishna are nondifferent, but we cannot realize this intellectually. We have to practice chanting Hare Krishna to realse it. When we actually advance in devotional service and chant the Hare Krishna maha-mantra offenselessly, we will realise that Krishna and His name are nondifferent. (Teachings of Lord Kapiladeva p. 12)

 

(2) Golokera prema dhana, harinama sankirtana

 

(3)O my Lord, Your holy name alone can render all benediction to living beings, and thus You have hundreds and millions of names like Krishna and Govinda. In these transcendental names You have invested all Your transcendental energies. There are not even hard and fast rules for chanting these names. O my Lord, out of kindness You enable us to easily approach You by chanting Your holy names, but I am so unfortunate that I have no attraction for them. (Siksastaka 2)

 

(4) Glory to the Sri Krishna sankirtana, which cleanses the heart of all the dust accumulated for years and extinguishes the fire of conditional life, of repeated birth and death. This sankirtana movement is the prime benediction for humanity at large because it spreads the rays of the benediction moon. It is the life of all transcendental knowledge. It increases the ocean of transcendental bliss, and it enables us to fully taste the nectar for which we are always anxious. (Siksastaka 1)

 

(5) Although Kali-yuga is an ocean of faults, there is still one good quality about this age: Simply by chanting the Hare Krishna maha-mantra, one can become free from material bondage and be promoted to the transcendental kingdom. (Srimad-Bhagavatam 12.3.51)

 

The chanting of the holy name of the Lord is able to uproot even the reactions of the greatest sins. Therefore the chanting of the sankirtana movement is the most auspicious activity in the entire universe. (Srimad-Bhagavatam 6.3.31)

 

(6) If a person utters the name Rama only once, he gets the result of chanting one thousand names of Visnu. And if somebody once chants the name Krishna, he achieves the results obtained by chanting the name Rama three times. In other words, uttering the name Krishna once is equal to uttering three thousand other names of Visnu. (Mukunda-mala-stotra 2)

 

(7) Oh, how glorious are they whose tongues are chanting Your holy name! Even if born in the families of dog-eaters, such persons are worshipable. Persons who chant the holy name of Your Lordship must have executed all kinds of austerities and fire sacrifices and achieved all the good manners of the Aryans. To be chanting the holy name of Your Lordship, they must have bathed at holy places of pilgrimage, studied the Vedas and fulfilled everything required. "Srimad-Bhagavatam 3.33.7)

 

 

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Three levels of chanting

 

 

1. Namaparadha: Conditioned chanting with offences

 

(aparadha = offence)

 

This is the level that most people start on when they first take up regular chanting. The ten kinds of offences are covered in the next section. If one's chanting remains on this level, he will never understand Krsna properly, even after thousands of years of such chanting. He remains in the material world.

 

To attain the next stage one must continue to humbly chant the Hare Krsna maha-mantra regularly and repent, "I have committed offences unnecessarily or unknowingly." Then one will attain the next stage called namabhasa (offenceless chanting).

 

2. Namabhasa: Liberated chanting without offences

 

(abhasa = morning twilight ; "the shadow of the holy name")

This stage of chanting immediately frees the chanter of all sinful reactions and gives liberation. It has two divisions: namabhasa and sraddha-namabhasa.

 

Namabhasa: If someone chants the holy name accidentally, or as a joke, in the course of ordinary discussion, or negligently

 

Sraddha-namabhasa: This is when a completely faithful devotee chants on the liberated platform and avoids all the offences. This is almost on the transcendental platform. Continued chanting on this level leads to the next.

 

3. Sudhanama: Pure chanting in love of God

 

(sudha = pure)

The perfectional stage: while the devotee fully relishes the nectar of the holy name (nama), he sees Krishna's form (rupa), realises His qualities (guna), and remembers His pastimes (lila).

 

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Nityananda Trayodasi

 

 

Nityananda Trayodasi is the appearance anniversary of Lord Nityananda.

 

Lord Nityananda, whose name means "eternally blissful", is the brother of Lord Caitanya. They are traditionally worshipped together, as are Krishna and Balarama.

 

On Nityananda Trayodasi devotees fast till noon. The day is spent recounting the special glories of Lord Nityananda, or Nitai as He is sometimes known, and in vigorous kirtana. In temples there is a ritual bathing of Gaura Nitai deities.

 

Lord Nityananda is an avadhuta: one who is not bound by social customs. He acts in pure devotion to His Divine brother in the mood of His servant but His behaviour is sometimes unfathomable.

 

Nevertheless He is considered more merciful than Lord Caitanya because He is so eager to deliver the mercy of Lord Caitanya. If anyone can please Nitai even in the smallest way, then that person will receive a spiritual grace that will transform his life.

 

This festival generally falls in February. Devotees enjoy a sumptuous feast in honour of Lord Nityananda who was Himself renowned as a very enthusiastic enjoyer of Krishna prasadam, transcendentally consuming it in superhuman quantities!

 

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The ten offenses

 

 

Padma Purana

Brahma Khanda 25.15–18

Ten offenses to the Holy Name

 

(1)

satam ninda namnah paramam aparadham vitanute

yatah khyatim yatam katham u sahate tad-vigarham

 

To blaspheme devotees who have dedicated their lives to chanting the holy name of the Lord. The holy name, who is identical with Krsna, will never tolerate such blasphemous activities.

 

(2)

sivasya sri-visnor ya iha guna-namadi-sakalam

dhiya bhinnam pasyet sa khalu hari-namahita-karah

 

To consider the names of Lord Siva or Lord Brahma to be on an equal level with the holy name of Lord Visnu.

 

(3)

guror avajna

 

To disobey the orders of the spiritual master or to consider him an ordinary person.

 

(4)

sruti-sastra-nindanam

 

To blaspheme the Vedic literatures or literatures in pursuance of the Vedic version.

 

(5)

artha-vadah

 

To give some interpretation on the holy name of the Lord.

 

(6)

hari-namni kalpanam

 

To consider the glories of the holy name of the Lord as imagination.

 

(7)

namno balad yasya hi papa-buddhir

na vidyate tasya yamair hi suddhih

 

To think that the Hare Krsna mantra can counteract all sinful reactions and one may therefore go on with his sinful activities and at the same time chant the Hare Krsna mantra to neutralize them is the greatest offense at the lotus feet of Hari-nama.

 

(8)

dharma-vrata-tyaga-hutadi-sarva-

subha-kriya-samyam api pramadah

 

To consider the chanting of the Hare Krsna maha-mantra to be one of the auspicious ritualistic mantras mentioned in the Vedas as fruitive activity.

 

(9)

asraddadhane vimukhe ’py asrnvati

yas copadesah siva-namaparadhah

 

It is an offense to preach the glories of the holy name of the Lord to the faithless.

 

(10)

srute ’pi nama-mahatmye

yah priti-rahito narah

aham-mamadi-paramo

namni so ’py aparadha-krt

 

If one has heard the glories of the transcendental holy name of the Lord but nevertheless continues in a materialistic concept of life, thinking “I am this body and everything belonging to this body is mine [aham mameti],” and does not show respect and love for the chanting of the Hare Krsna maha-mantra, that is an offense.

 

api pramadah

 

It is also an offense to be inattentive while chanting.

 

 

1. Blaspheming devotees (sadhu-ninda)

 

A sadhu is anyone who is surrendering to Krishna. One who shows gross irreverence or disrespect to those devotees who have dedicated their lives to Krishna is compared to a mad elephant (hati mata), which comes and tramples the creeper of devotion.

 

Examples are criticising a devotee because:

 

He has a lower social status.

His manners are not yet so polished.

He eats too much prasadam.

He had previously had very bad habits.

He has been weak and temporarily gave up devotional service.

A devotee should be like the honey bee that always looks for the nectar and not like the fly that always looks for stool or open sores. One associates with whatever qualities he focuses on, and thus he cultivates those qualities.

 

How to counter-act the offence- Humbly approach that devotee, offer obeisances, and ask forgiveness.

 

2. Names of demigods

 

This applies mainly to India, where many people worship demigods.

The demigods are subordinate to and dependent on Krishna. Whatever powers the demigods have and whatever benedictions they can offer are only possible because Krishna empowers them and gives them His sanction.

A devotee must know that the name of Krishna is absolute and non-different from Krishna Himself, whereas the names of the demigods are relative and different from them.

How to counter-act the offence: Study the scriptural statements regarding the nature of the holy name and Krishna; take shelter of the holy name and beg forgiveness

 

3. Orders of the spiritual master (guror avajna)

 

Explicit instructions must be followed.

Under certain circumstances the spiritual master may deliver advice or suggestions but leave it up to the disciple to choose what to do.

This offence includes having a material conception of the guru or envying him

How to counter-act the offence: Humbly approach the guru, offer obeisances, and ask forgiveness.

 

4. Blaspheming the Vedic literature (sruti-sastra-nindanam)

 

To disbelieve the Vedic statements.

A devotee should accept that his disbelief may be due to his own limited perception. Even if he doesn't understand, he should still have faith in the Vedas.

How to counter-act the offence: Offer flowers to the Srimad-Bhagavatam and Bhagavad-gita.

 

5. Considering the glories of the holy name imaginary (artha-vadah)

 

To consider these statements exaggerations just to motivate people.

To think that devotees have given artificial importance to the holy name.

How to counter-act the offence: Study the philosophy; take shelter of the holy name and beg forgiveness.

 

6. Giving some mundane interpretation (hari-namni kalpanam)

 

To think that chanting creates a chemical reaction in the brain and simply produces some euphoric effect.

Thinking that Hari means impersonal Brahman, Krishna refers to the mind, and Rama means satisfaction etc.

To define the holy name of the Lord in terms of one's mundane calculation.

How to counter-act the offence: Reveal it to the devotees and beg forgiveness.

 

7. Committing sinful activities (namno balad yasya hi papa-buddhir)

 

To commit sins with the expectation of neutralising the reactions by chanting.

Prabhupada often repeated that this is the greatest offense.

After taking shelter of the holy name, one should strictly restrain himself from committing sinful acts.

Accidental sins don't count

How to counter-act the offence: The only thing that can help is to sincerely repent.

 

8. Auspicious ritualistic activities (karma-kanda)

 

Karma-kanda: performing religious ceremonies, following austere vows, practicing renunciation, penances and austerities, fire sacrifices in order to gain material benedictions from the demigods.

To equate chanting to other spiritual activities, such as meditation, austerity, penance or sacrifice.

One should not try to utilise the holy name for one's personal service.

Chanting the holy name is meant for attaining love of God.

How to counter-act the offence: Approach the devotees and attain sambandha-jnana from them.

 

9. Instructing a faithless person

 

To glorify the importance of the holy name, or elevated information of Krishna to persons who have no interest; who are not ready to hear, or who may as a result of hearing become more antagonistic.

Pseudo-spiritualists selling the holy name to unqualified persons.

When you make this offence, you run the risk of diminishing your own faith.

What about public chanting and preaching?

 

You can get people to chant; by chanting they will be purified and appreciate the holy name. Srila Prabhupada encouraged everyone to chant, but he didn't immediately tell them all the details.

How to counter-act the offence: No recommendation given for counteracting this offense. Just don't do it.

 

10. Incomplete faith / material attachments

 

Material attachments; to be attached to the misconception of possessing something, or to accept the body as one's self, while executing the process of spiritual cultivation.

We must have a service attitude and let go of the attachments.

We may be attached but if we are stubbornly attached, one should intend to get free of attachments. We should mark them with 'X' just as a woodcutter marks trees to be cut down in the future.

Having complete faith in the holy name means that you feel the holy name is all you need (to be happy, etc). Keeping material attachment means that you still need these things.

How to counter-act the offence: In order to develop complete faith and give up attachments, associate with advanced devotees and chant with them.

 

It is also an offense to not have complete faith in chanting the holy name and to retain material attachments even after understanding so many instructions on this matter.

 

This is like invitng someone around to visit, and then ignoring them. You are calling out to Krishna, but meanwhile you are distractedd by the mind or by what is going on elsewhere.

Examples: While chanting, reading the noticeboard, having a chat, thinking in the mind about different things.

To have the full effect, the holy name must enter the ear and make an impression on the mind. The mind must be focused on the sound vibration. This is an association with Krishna. We want to associate as fully as possible.

How to counter-act the offence: Pray to the holy name that one may always chant clearly and hear attentively.

 

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Japa workshop

The process, techniques, and methodology

 

 

Chanting, while mostly devotional, is also a technical process of meditation. This section will help you to understand more of what is involved and how to improve your japa meditation.

 

The proper use of beads

 

Chanting a mantra or hymn softly and slowly is called japa and chanting the same mantra loudly is called kirtana.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 who may hear.

Japa chanting is best done on a set of beads. The more attentively and sincerely you chant the names of God, the more spiritual progress, you will make.

Japa beads consist of 108 beads strung together, plus one much larger bead known as the Krishna bead.

Before chanting, we must first take shelter of Lord Caitanya by chanting the panca-tattva-mantra: jaya sri krishna caitanya, prabhu nityananda, sri advaita, gadadhara, srivasadi gaura bhakta vrinda

Start at the first bead and chant one mantra; repeat until you reach the last bead. This is one round.

Before each round, chant the panca-tattva-mantra again.

Don't chant on or cross the larger bead (Krishna bead). Reverse the direction of your chanting at the end of ecah round.

Pronunciation:

 

One should note in this connection that chanting involves the activities of the upper and lower lips as well as the tongue. All three must be engaged in chanting the Hare Krishna maha-mantra. The words “Hare Krishna” should be very distinctly pronounced and heard. Sometimes one mechanically produces a hissing sound instead of chanting with the proper pronunciation with the help of the lips and tongue. Chanting is very simple, but one must practice it seriously. (Caitanya-caritamrta, Adi 7.32, purport)

 

While different tongues pronounce the mantra a little differently and the sastra does state that the holy name is still effective even if improperly pronounced, it is still beneficial to concentrate and practice clear pronunciation.

 

Typical problems

 

"H" in Hare: sometimes dropped

"A" in Hare: sometimes sounds like "O" as in Lorry; should be "uh" as in Hurry.

"R" in Hare: sometimes sounds more like "D"

"E" in Hare: sometimes sounds like "I" as in Bit; should be "ay" as in Ray.

"K" in Krishna: sometimes sounds more like "G" in Grip.

"R" in Krishna: sometimes dropped: "Kishna"

"N" in Krishna: sometimes dropped: "Krisha"

"A" in Krishna: is sometimes run together with the next Hare: "Krishna-ray"

Rama: be careful not to call out for Rum!

Sometimes with "Rama Rama Rama," you get the "revving-up-the-motorbike" effect: "manar-manar-manar-manarrrr!" (trying to chant too fast)

Note: Both Ram and Rama are OK

 

Result of poor pronunciation

 

Odi gish-odi gisha gisha gish-odiyodi

Odi rumma odi rummanar-manar-manar odiyodi !

 

(hint: try to chant the above quickly and you might recognise it!)

 

Chanting speed

 

In the beginning you may be slow (around 10 minutes per round)

It is important to practice proper pronunciation, but in time you should naturally speed up (about 7–7½ min/round)

Ultimately it is individual, but many devotees find that speeding up increases the intensity of their chanting and their concentration level.

If your rounds are taking too long, it could mean that you are distracted.

Try to maintain good, clear pronunciation with a good speed.

Some devotees can chant a round in 5 – 5½ min, but be careful not to lose the clarity of the syllables!

Posture

 

One's mental and physical state is affected by one's bodily posture and can be altered by changing the posture. You can affect the mind's ability to concentrate by remaining peaceful and adopting a good posture.

 

Perhaps you have already experienced the difference between chanting sitting in a conventional chair (legs down) and sitting cross-legged. Try sitting cross-legged with a little extra support under your bottom. The back and neck should be erect in a straight line, the head up. Breathing should be deep and rhythmic.

 

Common pitfalls

 

“Prajalpa-japa”: Unnecessarily talking while chanting.

“Dive-bomb japa”: Falling asleep while chanting (head nodding off).

“Radar japa”: constantly looking around.

“Machine-gun japa”: much too fast while shaking the finger.

“Jibber-japa”: it is just gibberish, no one can understand it.

“Day-dreamy japa”: not concentrating, following the wandering mind.

Attentiveness

 

This is the most essential part of chanting: how attentive are you?

 

Imagine you are driving a car and you have a passenger sitting next to you. The passenger is continually pointing things out and trying to draw your attention to them: “Oh, look there's a shoe sale on! Look at those nice shoes! Ah, look at that guy with the funny hat! Are those your gloves on the back seat? Look out, no, no, turn left! Oh, I thought we had to go left. Look at the TV shop — is that your favorite football team playing? Uh-oh, check this out: there's a guy getting arrested over there….”

 

If you keep getting distracted by what your passenger is saying, you're going to crash the car.

 

The passenger is like your mind, and driving the car is like chanting your rounds. However, if someone keeps talking to you and you continuously ignore them, eventually they are just going to shut up. That is the best way to deal with the mind: just ignore it and keep your attention on “the road”, the distractions will eventually shut up.

 

An interesting exercise: Keep a list of all the subjects brought up by the mind during your japa and then review it at the end. Usually you can just throw away the whole list because you didn't need to think about any of these things at all. It is a very graphic way of proving to yourself that you don't always need to take the mind so seriously.

Concentration exercises: There are some exercises you can try in order to strengthen your ability to concentrate. The mind is like a muscle that needs exercise. These exercises may give you a more constructive way to engage the mind.

The big picture: Chanting is just not about getting the technique right. It is just as important to not lose sight of the big picture. We are ultimately not independent of Krishna, and we must always humbly pray to Him and seek His shelter and guidance. We must always see that we have to get to the platform of taste in our chanting and ultimately attain love for Krishna.

Attitude

 

Your mood, attitude, or mentality is also very important while chanting. Chanting is not just a mechanical process. It must be accompanied with the appropriate feelings, performed for the right purpose, and with proper consciousness.

 

Enthusiasm: One should realize that love for Krishna is the ultimate goal. He should have total eagerness to attain it, even to the point of crying for it, like a baby. That is the price one must pay.

Prayer: Remember that the maha-mantra is a prayer. Remember the meaning of the prayer, and offer it in a prayerful mood: a communication between you and God — a very personal experience.

Dependence: A devotee feels helpless without the Lord's mercy and dependent on the holy names.

Humility and reverence: When we take darsana of the Deity, we must first take our shoes off, ring a bell, bow down, conch shells blow, the curtains are drawn — we are seeing the form of the Lord. The same respect and reverence should be given to the holy name.

Service: Chanting is a kind of service. It should be performed in a serving mood, serving the holy name by uttering it. Not that we are the master of Krishna, causing Him to manifest.

Gratitude: Be thankful to the Lord for the mercy that He is bestowing upon you and all the fallen souls in the form of His holy name

Tolerance: All difficulties and obstacles of the mind must be tolerated. One may not have any taste for chanting or find the process hard to follow. All discomforts must be tolerated for Krishna's satisfaction.

Patience: It may take a lot of practice before one gets better at chanting. One must patiently continue to endeavor. We are eternal, so there is no need to panic.

Determination: Never become discouraged. Always continue with determination knowing that success is ultimately guaranteed.

Remember the importance of chanting: Be conscious of the importance of this chanting process. Remember that it is essential to our spiritual advancement.

Faithfulness: We must cultivate our faith in the holy name, put our trust in it.

Please let me in: Ask Krishna to allow us to enter into the inner realisations of chanting the holy names.

Further Reading: Japa Reform Notebook by Satsvarupa Dasa Goswami.

 

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Concentration exercises:

Each-mantra-of-each-round:

 

You have to chant and hear each mantra. Right here and now.

Focus on this bead you are now holding between your fingers, this mantra that is now being uttered from your lips and now entering into the ear.

And then move onto the next mantra, which you must focus on in the same way… and the next… and the next.

This may work for 10 or 15 mantras, maybe even 30, and the mind will become diverted again. Then you have to pull the mind back and set to it again.

Continue to do this and you will succeed

At the end of each round, take stock of how well you did, and resolve to make the next round even better: “This time I am going to concentrate fully on each and every mantra of this round – all 108.”

The attitude is, “Right now, this is the only round that counts.”

And so it goes on for each and every mantra of each and every round… You will see steady improvement… And if you practice this each and every day, your rounds in general will steadily improve.

Emphasizing individual words – gradually build up:

 

At the beginning of each round, decide on a particular word or words in your mantra to emphasise, e.g. the first "Hare" of the first half, or every "Krishna", or the two "Ramas" in the last line.

You will see how the words you emphasise start to stand out more

With each round, add to it: the double "Krishna" and the double "Rama".

Again, these words in the mantra will stand out more.

Keep adding to it, never take a step backwards, or allow an emphasis you have already established slip away, until finally you are emphasising every word of the mantra.

Reading it:

If the maha-mantra is written on the wall somewhere, try reading it while you are chanting it.

With each word of the mantra that you are chanting, follow it on the wall with your eyes.

This way, you are engaging one additional sense in helping you to concentrate.

Blank the Mind:

 

Take a moment to put the mind in "blank" state and try to hold it in that state while you chant.

Chanting in Unison:

 

Form a group (or pair) and chant a round or two in unison.

The strength in numbers and trying to keep the same pace really helps in conquering the minds failing attention span.

Four Steps:

 

First of all, make sure you are not tired.

Make sure you have proper pronunciation.

Make sure you are not being distracted by anything.

Then fix on your concentration.

[gokulkr 1]

Kirtana and bhajana

Kirtana and bhajana are universal; you will find these methods of worship in all religious traditions around the world. Kirtana means chanting the Hare Krishna mantra musically in a group, while bhajana (literally means worship) refers to devotional songs.

 

Underlying principles of kirtana

 

Chanting, dancing, and playing musical instruments together in a group is an enjoyable and absorbing experience that uplifts one’s mind and heart.

Song and dance is a natural part of all human cultures.

Kirtana usually has a slow start to get everyone locked in, and then gradually builds up to a climax. In this context, it heightens the concentration on the names.

It is anintegral part of deity worship.

It helps to build relationships between devotees.

You can chant longer without feeling fatigued.

All kinds of people can join in.

 

Proper use of karatalas

 

Be careful to stick to the rhythm

Don’t inadvertently speed up orslow down the kirtana.

The first two beats should be staccato, the third a chiming ring.

Be aware of the mood: if kirtana is soft, gentle, and sweet, don’t go clashing your karatalas together loudly.

They should sound like the ankle-bells on the gopis, not bin lids smashing together.

 

Movement and dancing

 

One may feel stiff or self-conscious and may not feel like dancing. If you do it anyway, you can shake off your inhibitions; it is good for the soul.

Getting the entire physical body to take part in the chanting process makes the whole experience far more absorbing and more easily creates lasting mental impressions.

 

The temple songs

 

These may be difficult at first but do try to follow. We sing the same songs regularly every day. The repetition becomes more relishable. These are the main ones you will need to know.

 

Sri-Sri-Gurv-astaka (Beginning of Mangal Arati)

Sri Nrsimha Pranama (End of Mangal Arati)

Sri Tulasi-kirtana (for Tulasi Arati, after Mangal Arati)

Sri Guru-vandana (Srila Prabhupada’s guru-puja)

Jaya Radha-Madhava (sung before class)

Prasada-sevaya (sung before honoring prasadam)

Gaura-arati (sung in the evening)

These songs can all be found in a basic songbook available from most temples.

[Govindaram 1]

 

but where did you get all that about the ten offences from?

 

I'll delete this post later, just tell me first!

 

Ps this thread is cool!, i just noticed it /images/graemlins/blush.gif

[gokulkr 1]

Prabhuji , all the prev postings in this thread is directly taken from sources of "ISKCON" itself.

 

website : www.iskcon.org

 

/images/graemlins/smile.gif Jai Shri Krishna

 

[gHari 0]

Then we can assume that the compiler assures us that all content is bonafide, composed by realized scholars, and not simply as children's school projects. It appears to be considered arrogant almost offensive to ask about the sources of the various encyclophiliae. Feel certain that the compiler has read every word presented here, and agrees entirely. This enclyodepia can be taken as the last word describing the sum and substance of the Gardiyak sampradaya and its inspiration, Lord Caitanyopedia and His worldwide Padayatra.

 

[gokulkr 1]

The story of Ajamila

Taken from Srimad-Bhagavatam Canto 6

Ajamila was raised according to the Vedic regulations. He was a perfectly trained brahmana and had a chaste and beautiful wife.

 

But one day, while he was out in the fields collecting flowers for worshipping the Lord, he happened to see a drunken sudra and a prostitute engaged in sexual embrace. Ajamila became bewildered and attracted; his mind becoming more and more attached to the prostitute. In Bhagavad-gita it says that if one contemplates sense objects, he becomes attached to them. Although Ajamila was a strict brahmana he became helplessly entangled by seeing a man and woman engaged in sexual activity. Consequently he took this prostitute into his home as a maidservant. Inevitably, he became so entangled that he abandoned his family, wife and children and went off with the prostitute. Due to his illicit connection with the prostitute, he lost all his good qualities. He became a thief, a liar, a drunkard, even a murderer. He completely forgot about his original training as a brahmana, and his whole life was ruined.

 

Engaging in sinful activities, Ajamila fell down from his position, and he begot many children through the womb of the prostitute. Even towards the end of his life, around the age of eighty, he was still begetting children. It is explained that while he was dying, which is a very fearful time, he began to call out to his pet child, whose name was Narayana. Narayana is another name of God or Krishna. At that time, the Yamadutas, the messengers of death, were coming. They were tying up the subtle body of Ajamila and preparing to take him to be punished by Yamaraja, the lord of death. At the same time, because he happened to be speaking the holy name of the Lord Narayana, the beautiful Visnudutas, the messengers of Krishna, also arrived there. They checked the activities of the Yamadutas, refusing to allow them to take Ajamila for punishment.

The Yamadutas were bewildered. "Why are these effulgent and beautiful personalities checking our action? It's our duty to take sinful men to Yamaraja for punishment; then they are awarded another material body for the next life so that they can get the result of their sinful activity." There was a discussion between the Yamadutas and the Visnudutas. The conclusion was that although Ajamila was sinful throughout his life and gave up his religious life, his wife and children and begot children through a prostitute, he nevertheless was purified from all these sins because at the last moment he chanted the holy name of Krishna, Narayana.

 

Although Ajamila had committed so many sinful deeds, because he chanted the name of Narayana, he was relieved of all sinful activities.

 

[gokulkr 1]

The Achintya Bhedabheda Philosophy Of Sri Chaitanya

Introduction

Sri Chaitanya or Lord Gauranga may be regarded as the greatest Vaishnava teacher of the North. He gave a new form to the Vaishnava faith. He was born in 1486 A.D., in Bengal.

Chaitanya had a very large heart. He accepted converts from Islam freely. His disciple Haridas was a Muslim Fakir. Nityananda spread far and wide the Chaitanya movement. Rupa and Sanatana who descended from a prince of Karnataka and settled in Bengal, and their nephew Jiva Goswami, were great Sanskrit scholars and were really the fathers of the Chaitanya movement. Jiva Goswami and Baladeva furnished the philosophical basis for the school. The philosophical classics of the school are Jiva’s Satsandarbha, and his own commentary on it, Sarva-Samvadini, and Baladeva’s Govindabhashya on the Brahma Sutras. Baladeva’s Prameyaratnavali is also another popular book. Jiva and Baladeva were greatly influenced by the views of Ramanuja and Madhva. They admit God, souls, Maya or Prakriti, Suddha Sattva and Kala or time.

The world and souls depend on God, though they are separate and distinct from Him. They are neither one with God nor different from Him. There is an incomprehensible difference-non-difference (Achintya Bhedabheda).

Chaitanya insisted on the unity of Godhead which underlies the multitude of idols of popular worship.

The Ultimate Reality

The Ultimate reality is Vishnu. He is the God of love and grace. He is one without a second. He is Sat-Chit-Ananda. He is Nirguna in the sense that He is free from the qualities of Maya. He is Saguna as He is endowed with the attributes of omnipotence and omniscience. He is the material and the efficient cause of the world. He is the source, support and end of this universe. He is the efficient cause through His higher energy (Para-Sakti). He is the material cause through His other energies (Apara-Sakti and Adya-Sakti).

Mysterious and Incomprehensible Saktis of the Lord

Just as the sun has its light and the fire its heat, so the supreme God, Krishna, has naturally His energies or Saktis which are mysterious and incomprehensible. These Saktis have no independent existence. They depend upon God. God and His powers are either identical or different.

These energies are of three kinds, viz., Chit-Sakti, Jiva-Sakti and Maya-Sakti. They are also called Antaranga, Tatastha and Bahiranga, respectively. Jiva-Sakti is called Tatastha, because it occupies an intermediate place between Chit-Sakti and Maya-Sakti.

The Process of Creation

Chit-Sakti created Vaikuntha. There is only pure Sattva in Vaikuntha. Maya has no access here. Kala (Time) cannot execute its destructive power.

The souls are created by the Tatastha Sakti or Jiva-Sakti of the Lord. The Lord’s Svarupa-Sakti supports His Jiva-Sakti.

The Lord creates the universe from the great principle of Mahat. He manifests the Vedas and communicates them to Brahma. The work of creating other stages of creation is given to Brahma. The souls and matter are the manifestations of God’s energy according to Jiva Goswami and Baladeva. Maya is set in vibration by the mere gazing of the Lord.

The Lord Who Appears in Different Forms

The Supreme Lord Krishna manifests Himself as Brahman to Jnanins; as Paramatman to Yogins; and as Bhagavan full of all glories, all beauties, all sweetness and all attributes, to Bhaktas. Lord Krishna is the Soul of all souls and the Lord of all that is. A Bhakta only has full knowledge of the Supreme Personal God with all His divine attributes. Krishna’s form is unique. He assumes endless forms.

Matsya, Kurma, Varaha, Narasimha, Vamana, Rama, Krishna, etc., are Lila-Avataras. There are Gunavataras and Manvantaravataras. The four Sanakas, Narada, Prithu, Parasurama, Brahma, Sesha in Vaikuntha and Ananta who supports the earth are the chief Avestavataras of the major type who have direct power from God. In Sanaka, Jnana-Sakti; in Narada, Bhakti-Sakti; in Brahma, creative Sakti; in Ananta, the earth-supporting Sakti; in Sesha, God-serving Sakti; in Prithu, the power of preserving people; and in Parasurama, the power of destroying the wicked prevailed.

Radha-Krishna

The Avataras are one with the Supreme. They are not parts like the individual souls. God assumes infinite forms of which the chief is that of Krishna. Radha is the essence of the delight-giving power of Lord Krishna (Hladini). The Lord is the ruler of all souls. He is omnipresent or all-pervading.

The Jiva

The Jiva is of atomic size. He is the eternal servant of God. He bears the same relation to God as the sun’s rays bear to the sun and as a spark bears to the mass of fire from which it flits out. The ray, although it radiates from the sun and is part and parcel of the sun, is not the sun. So also, the Jiva, who is partly similar to God in respect of his spirituality or Chaitanya and partly dissimilar on account of his animal nature and susceptibility to the influence of Maya, is not God Himself.

The soul is bound by the power of Maya. Maya makes him forget his real, essential, divine nature. The Jiva, illumined and infatuated by Maya, can naturally have no knowledge of Lord Krishna. Lord Krishna has, therefore, out of His infinite mercy, created the Vedas; and reveals Himself to the Jive through the media of scriptures, Guru and intuition. Then the Jiva is convinced that Lord Krishna is his Lord and saviour.

The Jiva can have God-realisation through spiritual love or Prema to Lord Krishna. Bhakti overcomes the force of Karma. Bhakti is the way to the final emancipation. Through Bhakti the soul attains to a status of equality with God, but he is never absorbed in Him. He is freed from the round of births and deaths.

The Culture Of Bhakti

Chaitanya taught that God could be realised only by means of ardent and all-absorbing love. He wrote to a royal minister who had asked if there was any path of salvation for a man leading an active life: “As an immoral woman constantly thinks of her illicit lover while living in the midst of her family, so do thou silently and ceaselessly meditate on Hari while doing your worldly activities.”

According to Chaitanya, ardour is born from the culture of Bhakti and when ardour deepens, it is called love (Prema).

From taste (Ruchi) comes strong inclination (Aasakti) which generates the sprout of passion (Rati) for Krishna. When this emotion deepens, it becomes Prema. This is the permanent form of Bhakti in Krishna.

When love grows, it is successively called Sneha, Pranaya, Anuraga, Bhava and Mahabhava, just as we have successively cane-seed, sugar-cane juice, molasses, sugar and fine sugar-candy.

When the permanent emotion (Bhava) is mingled with Rasa, it is changed into Vibhava, Anubhava, Sattvika and Vyabhichari; just as curd, when being mixed with black sugar, black pepper and camphor, becomes a thing of extreme deliciousness named Rasala. Vibhava is of two kinds: (i) Alambana, which is kindled by Krishna, etc., and (ii) Uddipana, by the notes of His flute, etc. Anubhava is stimulated by smile, dance and song. Stupor and other sensations are included in Sattvika Anubhava. Vyabhichari is of thirty-three kinds, such as delight, rapture, etc.

Rasa is of five kinds-Santa, Dasya, Sakhya, Vatsalya and Madhurya. In the Santa Rasa, Rati advances to the stage of Prema and in the Dasya, to Raga. Sakhya and Vatsalya attain to the limit of Anuraga.

Krishna-Prema-The Supreme Attainment

That devotee who has developed Prema always communes with Lord Krishna. No mundane sorrow or affliction can perturb his mind. He has no attraction for earthly objects. He has no fear. He never cares for material success. He intensely longs for union with Lord Krishna.

Love of Krishna is the highest thing worth attaining. Bhakti is the means of attachment. Krishna-prema is, indeed, the highest achievement of life. This Prema makes the devotees serve Krishna in a selfless spirit and enjoy the Rasa or sweetness of the Lord. Bhakti is the only means of attaining Krishna and is, therefore, spoken of as Avidhaya or means. Just as wealth gives comforts, and with the enjoyment of comforts all worldly miseries disappear of their own accord, so also, Bhakti generates Krishna-prema, and with the enjoyment of Prema, the cycle of births and deaths comes to an end. Escape from the effects of privations and the stoppage of rebirths are not, however, the fruits of Prema. Beatitude or Moksha is Prema’s handmaid. Therefore, this Krishna-prema is regarded as the supreme attainment.

Other Teachings Of Sri Chaitanya

Veneration for the preceptor is a fundamental feature of Sri Chaitanya’s teachings. Study of the Vedas, the Bhagavata Purana, etc., is inculcated. Practice of ethics and development of ethical virtues such as mercy towards all creatures, humility, purity of heart, freedom from mundane desires, serenity and truthfulness are essential. The distinctions of caste have to be ignored. Anyone can obtain the grace of the Lord.

The following qualities makes a Vaishnava. He is compassionate, truthful, saintly, innocent, charitable, gentle, pure, spiteless, humble, serene, tender, friendly and silent. He is a universal benefactor. He solely depends upon Lord Krishna. He is desireless. He is abstemious in diet and self-controlled. He has mastery over the six enemies. He honours others and does not care for honour from others.

Sankirtana-The Supreme Healer

The supreme healer in this iron age is Sankirtana of the Name. It is equivalent to the Vedic sacrifice. The true sacrifice is rewarded with Krishna’s feet. Sankirtana enables you to conquer sin and the world. It creates purity of soul and all kinds of Bhakti. It is not restricted to a particular place or time. It works everywhere. It bears the name of Sarva-sakti (omnipotence).

Hari’s Name should always be chanted by him who must be humbler than a blade of grass (which is trodden upon); who is more patient, forbearing and charitable than a tree (which does not cry out even when it is cut down and which does not beg for water even when scorched to death, but on the contrary, offers its treasure to whosoever seeks it, bears the sun and rain itself, but protects those who take shelter under it from rain and sunshine); who, however worthy of esteem should, instead of claiming respect for himself, give respect to all (from a sense of God’s immanency in all beings). He who thus takes Krishna’s Name gets Divine Love (Prema).

[gokulkr 1]

Deity worship

 

 

The Articles Used in an Arati-Ceremony:

 

Large conch-shell (to blow)

A cup of fresh water and a spoon (acamana — for purification)

Incense sticks (at least three)

Ghee lamp (usually five wicks)

Small conch-shell (for offering water) with a stand

Container of water to be offered

Cloth or handkerchief

Small plate of flowers

Lighter or matches

Whisk (camara)

Bell

In the temple, offerings are made at regulated times each day, and should last for a specific amount of time.

 

The following list shows the order in which the articles are used/offered and how they are used/offered.

 

Each of items 3–9 is offered is offered from the "top down" (i.e. starting from Krishna, then Radha, then Gaura, then Nitai, then guru parampara, and then devotees) one after the other.

 

Conch shell blown to announce the beginning of the ceremony

Bell rung throughout

Incense seven circles around the whole body

Ghee Lamp four circles to the feet; two to the middle; three to the head; seven to the whole body

Water three circles to the head; seven to the whole body

Cloth seven circles around the whole body

Flowers seven circles around the whole body

Whisk seven waves to the whole body

Peacock fan seven waves to the whole body (summertime only)

Conch blown to announce the end of the ceremony

[gokulkr 1]

Tulasi worship

Why devotees worship Tulasi

 

The Tulasi plant gets her name from Srimati Tulasi-devi, one of Lord Krishna’s dearmost eternal consorts, a pure devotee in the form of a gopi, who lives in the spiritual world. The Tulasi plant is a manifestation or expansion of her. Because Tulasi is so dear to Krishna, one gains all kinds of benefits by worshiping her. By attaining her mercy, one can more quickly make spiritual advancement and gain entrance into the spiritual world.

 

Tulasi plants and their leaves are very important in devotional service. Devotees are recommended to water the Tulasi tree every day and collect the leaves to worship the Lord. (Srimad-Bhagavatam 3.15.19 purport)

 

The glories of Tulasi

 

If someone sows a Tulasi tree somewhere, certainly he becomes devoted to Lord Krishna. And when the Tulasi leaves are offered in devotion at the lotus feet of Krishna, there is the full development of love of Godhead. (Skanda Purana)

 

Tulasi leaf is very, very dear to Visnu. All Visnu-tattva Deities require profusely Tulasi leaves. Lord Visnu likes garland of Tulasi leaves. Tulasi leaves mixed with sandalwood pulp and placed on the lotus feet of the Lord is the topmost worship. (Srila Prabhupada Letter to Govinda, 7 April 1970)

 

Eight names of Tulasi Devi

 

Vrindavani: One who first manifested in Vrndavana.

Vrinda: The goddess of all plants and trees.

Visvapujita: One whom the whole universe worships.

Puspasara: The topmost of all flowers, without whom Krishna does not like to look upon other flowers.

Nandini: Seeing whom gives unlimited bliss to the devotees.

Krishna-jivani: The life of Sri Krishna.

Visva-pavani: One who purifies the three worlds.

Tulasi: One who has no comparison.

[gokulkr 1]

How to worship Tulasi

Tulasi-puja is relatively simple, consisting of only three articles: incense, a ghee lamp, and flowers. Sooner or later, you will get an opportunity to offer puja to Tulasi, so here are the steps that you need to know:

 

1. Acamana (purification)

 

Take the spoon from the acamana cup and purify both hands by sprinkling water onto them.

A spoon full into your right palm, chant om keshavaya namah, and sip.

A spoon full into your right palm, chant om narayanaya namah, and sip.

A spoon full into your right palm, chant om madhavaya namah, and sip.

2. Offering the incense

 

Purify (sprinkle with a spoon full of water) the bell and the incense holder.

Light the incense.

Pick up the bell in the left hand; ring the bell throughout the puja.

Pick up the incense holder in the right hand and offer the incense to Tulasi with seven circles around her whole form.

Offer to Srila Prabhupada and then all the devotees.

3. Offering the ghee lamp:

 

Purify the ghee lamp (sprinkle with a spoon full of water).

Light it.

Offer it to Tulasi: Four circles to the base, two to the middle, three to the top, and seven to the whole.

Offer to Srila Prabhupada and then all the devotees.

4. Offering the Flowers:

 

Purify the flowers (sprinkle with a spoon full of water).

Offer them to Tulasi with seven circles to the whole form.

Place one at her base (optional).

Offer them Srila Prabhupada and then all the devotees.

Now the puja is complete and you can serve the devotees by assisting them to purify their hands before each devotee sprinkles a little water from a spoon onto Tulasi's roots.

 

Planting, watering, protecting, maintaining, circumambulating, seeing, bowing down to, praying to, and glorifying are all ways of serving and worshiping Tulasi and are highly beneficial.

 

Shri Tulasi Pradaksina Mantra

 

yani kani ca papani

brahma-hatyadikani ca

tani tani pranasyanti

pradaksinah pade pade

 

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

 

Shri Tulasi Pranama

 

vrndayai tulasi-devyai

priyayai kesavasya ca

visnu-bhakti-prade devi

satyavatyai namo namah

 

Translation: "I offer my repeated obeisances unto Vrnda, Srimati Tulasi Devi, who is very dear to Lord Kesava. O goddess, you bestow devotional service to Lord Krishna and possess the highest truth."