How do you pray to Krishna?

[Guest guest]

What is the proper way to pray to Krishna for anything? When Jesus was asked how we should pray He said,"Our Father who art in heaven..." Is there scriptures where Krishna says how to pray to Him? Can you ask Krishna for healing like Christians ask Jesus for healing? I don't usually ask Krishna for anything much but if I want to pray for someone elses well-being I find myself singing bhajans & thinking of that person.

[theist]

A good place to start might be for us to pray to Krsna to please inspire us,teach us how to pray.

 

We can't say praying for the healing of the body is wrong because someone is approaching the Lord in such distress. In the Gita Krsna says 4 kinds approach Him.

 

The danger we see is that if their request is not granted some will hold that against the Lord and become resentful towards Him.

 

My opinon is that we should pray honestly according to our present level of understanding while at the same time keeping an eye to a higher level.

 

But there may be a distinction between prayer and what I am also speaking of which is more in line with developing a continous state of commune with the Lord. More like talk than formal prayer.

 

"Pray without ceasing"

 

We should try to learn to pray for the highest good. Christians will often pray fervently for the well being of the body because they think the person is the body. We know the person is the soul so why not pray for the well being of the soul?

 

But along the way we should become more interested in aligning ourselves up with the Lord's will in the matter. Afterall he is in control and loves that person more than you or I. To think He is not willing to act in a person's best interest and needs our conjoling him before He will act is certainly not the final stage in prayer.

 

But from another angle we are part of Krsna. He may choose to inspire you to love and care for someone in particular as an expression of His love and care for you both.

 

Some Christians have this saying that God has given the burden of so and so's situation on my heart for prayer. That is more benefical for the prayer than the prayed for it seems.

 

Krsna always remains outside of any boxes we may build for Him. The main thing is to approach Him sincerely and not see him as our servant an order supplier. "God do this...God do that...Thanks God for doing what I asked so quickly..." or bad God for not answering my prayer at all or being slow about it...what kind of God are You If You don't improve I will fire You and stop believing in You altogether."

 

God is not our waiter or order supplier.But if we feel a concern to alright to HUMBLY make our concerns known. Afterall if we can't hinestly open up to Him then who else can we open up to?

 

The point is to leave the results up to Him.

 

The Hare Krsna mantra is also a prayer.

 

Oh Lord, Oh devotional energy of the Lord, kindly engage me in Your service.

 

I hope others will express their thoughts on prayer. On entering into the moods(EVENTUALLY) of the past acarya's who left such wondeful prayers in their bhajans.

 

 

[Pankaja_Dasa]

 

 

I agree the part about God is not our order supplier; I've had loads of desires in my past life.

 

Its like sometimes you may think or I do anyway 'why do I bother?' I feel that a lot. I think its cause of forgetting about Gods power. He is Lord not me, I am not all in all. I am small He is big but also this is not a bad thing I feel.

 

For me it feels good to ask Krishna not for material things but devotion to Him, because then at least I am using the propensity to ask which I need to do.

 

Over the years I have gained sort of a patient approach, I know I have to wait. When that mercy descends or how it did, who what when where? Its devotee's mercy they are even more merciful than Krsna cause they are Krsna devotees, if you want to ask something from Krishna ask that you can serve a pure devotee.

 

[gHari]

Lord Krishna would rise early (3:30AM), wash His hands, feet, mouth, and then put on clean clothes. He would then meditate upon Himself [or in our case, meditate on Krsna].

 

To pray we should be more humble than a blade of grass, and as tolerant as a tree. We should be ready to offer all respect to others while expecting none for ourselves. In that state of mind we can pray constantly.

 

For the most part it is considered bad form to make requests for material things from God. However we can hope for spiritual gifts which involve associating with God, namely the nine forms of devotional service like singing His name, hearing of His glory, remembering Him, offering Him prayers, serving Him with our body, mind and soul, etc. [see following posts for complete list and details]. The more we associate with Krsna in these ways the more our natural love for Him will be rekindled.

 

In the following conversation Srila Prabhupada describes the relationship between the advice of Lord Jesus and the advice of Lord Krsna:<blockquote>Guest (2): Chanting is devotional service?

PrabhupAda: Yes. Devotional service are discharged in nine different ways: zravaNaM kIrtanaM viSNoH [sB 7.5.23], to hear about the Lord from proper source, and kIrtanam, and to glorify the Lord; smaraNam, meditating upon the Lord; paada-sevanam, to engage oneself in the service; arcanam, worshiping; prayer... There are nine different ways of devotional services. So you can accept nine all together or eight or seven or six or five or four or three or two. So even you accept one, you will advance. If you simply come here and hear this chanting, your devotional service will be perfected one day. So although there are nine different processes, but if you can accept even one, you will be advanced in devotional service. Yes?

Devotee (1): What is the relationship between Lord KRSNa and Lord Jesus Christ?

PrabhupAda: Oh, that you know. What do you ask me? What is Lord Jesus Christ? Don't you know?

Devotee (1): The son of God.

PrabhupAda: Yes. Therefore relationship is father and son. But there is no difference between father and son. Both of them are authorized. Just like your father, and if you are a trustworthy son of your father, then the work done by your father and by you is the same.

</blockquote>

 

[gHari]

Ambarisa Maharaja associated with God in many ways. His complete devotional service is described in Srimad-Bhagavatam 9.4.18-20:<BLOCKQUOTE><CENTER><font color="RED">

sa vai manaH kRSNa-padAravindayor

vacAMsi vaikuNTha-guNAnuvarNane

karau harer mandira-mArjanAdiSu

zrutiM cakArAcyuta-sat-kathodaye

 

mukunda-liGgAlaya-darzane dRzau

tad-bhRtya-gAtra-sparze 'Gga-saGgamam

ghrANaM ca tat-paada-saroja-saurabhe

zrImat-tulasyA rasanAM tad-arpite

 

pAdau hareH kSetra-padAnusarpaNe

ziro hRSIkeza-padAbhivandane

kAmaM ca dAsye na tu kAma-kAmyayA

yathottamazloka-janAzrayA ratiH

</center>

saH--he (MahArAja AmbarISa); vai--indeed; manaH--his mind; kRSNa-paada-aravindayoH--(fixed) upon the two lotus feet of Lord KRSNa; vacAMsi--his words; vaikuNTha-guNa-anuvarNane--describing the glories of KRSNa; karau--his two hands; hareH mandira-mArjana-AdiSu--in activities like cleansing the temple of Hari, the Supreme Personality of Godhead; zrutim--his ear; cakAra--engaged; acyuta--of or about KRSNa, who never falls down; sat-kathA-udaye--in hearing the transcendental narrations; mukunda-liGga-Alaya-darzane--in seeing the Deity and temples and holy dhAmas of Mukunda; dRzau--his two eyes; tat-bhRtya--of the servants of KRSNa; gAtra-sparze--in touching the bodies; aGga-saGgamam--contact of his body; ghrANam ca--and his sense of smell; tat-paada--of His lotus feet; saroja--of the lotus flower; saurabhe--in (smelling) the fragrance; zrImat-tulasyAH--of the tulasI leaves; rasanAm--his tongue; tat-arpite--in the prasAda offered to the Lord; pAdau--his two legs; hareH--of the Personality of Godhead; kSetra--holy places like the temple or VRndAvana and DvArakA; paada-anusarpaNe--walking to those places; ziraH--the head; hRSIkeza--of KRSNa, the master of the senses; paada-abhivandane--in offering obeisances to the lotus feet; kAmam ca--and his desires; dAsye--in being engaged as a servant; na--not; tu--indeed; kAma-kAmyayA--with a desire for sense gratification; yathA--as; uttamazloka-jana-AzrayA--if one takes shelter of a devotee such as PrahlAda; ratiH--attachment.

</font>

MahArAja AmbarISa always engaged his mind in meditating upon the lotus feet of KRSNa, his words in describing the glories of the Lord, his hands in cleansing the Lord's temple, and his ears in hearing the words spoken by KRSNa or about KRSNa. He engaged his eyes in seeing the Deity of KRSNa, KRSNa's temples and KRSNa's places like MathurA and VRndAvana, he engaged his sense of touch in touching the bodies of the Lord's devotees, he engaged his sense of smell in smelling the fragrance of tulasI offered to the Lord, and he engaged his tongue in tasting the Lord's prasAda. He engaged his legs in walking to the holy places and temples of the Lord, his head in bowing down before the Lord, and all his desires in serving the Lord, twenty-four hours a day. Indeed, MahArAja AmbarISa never desired anything for his own sense gratification. He engaged all his senses in devotional service, in various engagements related to the Lord. This is the way to increase attachment for the Lord and be completely free from all material desires.

 

PURPORT

In Bhagavad-gItA (7.1) the Lord recommends, mayy Asakta-manAH pArtha yogaM yuJjan mad-AzrayaH. This indicates that one must execute devotional service under the guidance of a devotee or directly under the guidance of the Supreme Personality of Godhead. It is not possible, however, to train oneself without guidance from the spiritual master. Therefore, according to the instructions of SrIla RUpa GosvAmI, the first business of a devotee is to accept a bona fide spiritual master who can train him to engage his various senses in rendering transcendental service to the Lord. The Lord also says in Bhagavad-gItA (7.1), asaMzayaM samagraM mAM yathA jJAsyasi tac chRNu. In other words, if one wants to understand the Supreme Personality of Godhead in completeness, one must follow the prescriptions given by KRSNa by following in the footsteps of MahArAja AmbarISa. It is said, hRSIkeNa hRSIkeza-sevanaM bhaktir ucyate: [Cc. Madhya 19.170] bhakti means to engage the senses in the service of the master of the senses, KRSNa, who is called HRSIkeza or Acyuta. These words are used in these verses. Acyuta-sat-kathodaye, hRSIkeza-padAbhivandane. The words Acyuta and HRSIkeza are also used in Bhagavad-gItA. Bhagavad-gItA is kRSNa-kathA spoken directly by KRSNa, and SrImad-BhAgavatam is also kRSNa-kathA because everything described in the BhAgavatam is in relationship with KRSNa.

</BLOCKQUOTE>

[gHari]

The nine types of devotional service (ways of associating with God) are described by His pure devotee Prahlada Maharaja in Srimad-Bhagavatam 7.5.23-4:<BLOCKQUOTE><CENTER><font color="RED">zrI-prahrAda uvAca

zravaNaM kIrtanaM viSNoH

smaraNaM paada-sevanam

arcanaM vandanaM dAsyaM

sakhyam Atma-nivedanam

 

iti puMsArpitA viSNau

bhaktiz cen nava-lakSaNA

kriyeta bhagavaty addhA

tan manye 'dhItam uttamam

</center>

zrI-prahrAdaH uvAca--PrahlAda MahArAja said; zravaNam--hearing; kIrtanam--chanting; viSNoH--of Lord ViSNu (not anyone else); smaraNam--remembering; paada-sevanam--serving the feet; arcanam--offering worship (with SoDazopacAra, the sixteen kinds of paraphernalia); vandanam--offering prayers; dAsyam--becoming the servant; sakhyam--becoming the best friend; Atma-nivedanam--surrendering everything, whatever one has; iti--thus; puMsA arpitA--offered by the devotee; viSNau--unto Lord ViSNu (not to anyone else); bhaktiH--devotional service; cet--if; nava-lakSaNA--possessing nine different processes; kriyeta--one should perform; bhagavati--unto the Supreme Personality of Godhead; addhA--directly or completely; tat--that; manye--I consider; adhItam--learning; uttamam--topmost.

</font>

PrahlAda MahArAja said: Hearing and chanting about the transcendental holy name, form, qualities, paraphernalia and pastimes of Lord ViSNu, remembering them, serving the lotus feet of the Lord, offering the Lord respectful worship with sixteen types of paraphernalia, offering prayers to the Lord, becoming His servant, considering the Lord one's best friend, and surrendering everything unto Him (in other words, serving Him with the body, mind and words)--these nine processes are accepted as pure devotional service. One who has dedicated his life to the service of KRSNa through these nine methods should be understood to be the most learned person, for he has acquired complete knowledge.

 

PURPORT

When PrahlAda MahArAja was asked by his father to say something from whatever he had learned, he considered that what he had learned from his spiritual master was the best of all teachings whereas what he had learned about diplomacy from his material teachers, ÑaNDa and Amarka, was useless. BhaktiH parezAnubhavo viraktir anyatra ca (BhAg. 11.2.42). This is the symptom of pure devotional service. A pure devotee is interested only in devotional service, not in material affairs. To execute devotional service, one should always engage in hearing and chanting about KRSNa, or Lord ViSNu. The process of temple worship is called arcana. How to perform arcana will be explained herein. One should have complete faith in the words of KRSNa, who says that He is the great well-wishing friend of everyone (suhRdaM sarva-bhUtAnAm). A devotee considers KRSNa the only friend. This is called sakhyam. PuMsArpitA viSNau. The word puMsA means "by all living entities." There are no distinctions permitting only a man or only a brAhmaNa to offer devotional service to the Lord. Everyone can do so. As confirmed in Bhagavad-gItA (9.32), striyo vaizyAs tathA zUdrAs te 'pi yAnti parAM gatim: although women, vaizyas and zUdras are considered less intelligent, they also can become devotees and return home, back to Godhead.

 

After performing sacrifices, sometimes a person engaged in fruitive activity customarily offers the results to ViSNu. But here it is said, bhagavaty addhA: one must directly offer everything to ViSNu. This is called sannyAsa (not merely nyAsa). A tridaNDi-sannyAsI carries three daNDas, signifying kaya-mano-vAkya--body, mind and words. All of these should be offered to ViSNu, and then one can begin devotional service. Fruitive workers first perform some pious activities and then formally or officially offer the results to ViSNu. The real devotee, however, first offers his surrender to KRSNa with his body, mind and words and then uses his body, mind and words for the service of KRSNa as KRSNa desires.

 

SrIla BhaktisiddhAnta SarasvatI ThAkura gives the following explanation in his Tathya. The word zravaNa refers to giving aural reception to the holy name and descriptions of the Lord's form, qualities, entourage and pastimes as explained in SrImad-BhAgavatam, Bhagavad-gItA and similar authorized scriptures. After aurally receiving such messages, one should memorize these vibrations and repeat them (kIrtanam). SmaraNam means trying to understand more and more about the Supreme Lord, and paada-sevanam means engaging oneself in serving the lotus feet of the Lord according to the time and circumstances. Arcanam means worshiping Lord ViSNu as one does in the temple, and vandanam means offering respectful obeisances. Man-manA bhava mad-bhakto mad-yAjI mAM namaskuru [bg. 18.65]. Vandanam means namaskuru--offering obeisances or offering prayers. Thinking oneself to be nitya-kRSNa-dAsa, everlastingly a servant of KRSNa, is called dAsyam, and sakhyam means being a well-wisher of KRSNa. KRSNa wants everyone to surrender unto Him because everyone is constitutionally His servant. Therefore, as a sincere friend of KRSNa, one should preach this philosophy, requesting everyone to surrender unto KRSNa. Atma-nivedanam means offering KRSNa everything, including one's body, mind, intelligence and whatever one may possess.

 

One's sincere endeavor to perform these nine processes of devotional service is technically called bhakti. The word addhA means "directly" One should not be like the karmIs, who perform pious activities and then formally offer the results to KRSNa. That is karma-kANDa. One should not aspire for the results of his pious activities, but should dedicate oneself fully and then act piously. In other words, one should act for the satisfaction of Lord ViSNu, not for the satisfaction of his own senses. That is the meaning of the word addhA, "directly."

<center>

anyAbhilASitA-zUnyaM

jJAna-karmAdy-anAvRtam

AnukUlyena kRSNAnu-

zIlanaM bhaktir uttamA

[Madhya 19.167]

</center>

"One should render transcendental loving service to the Supreme Lord KRSNa favorably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service." One should simply satisfy KRSNa, without being influenced by fruitive knowledge or fruitive activity.

 

The GopAla-tApanI UpaniSad says that the word bhakti means engagement in the devotional service of the Supreme Personality of Godhead, not of anyone else. This UpaniSad describes that bhakti is the offering of devotional service unto the Supreme Personality of Godhead. To perform devotional service, one should be relieved of the bodily conception of life and aspirations to be happy through elevation to the higher planetary systems. In other words, work performed simply for the satisfaction of the Supreme Lord, without any desire for material benefits, is called bhakti. Bhakti is also called niSkarma, or freedom from the results of fruitive activity. Bhakti and niSkarma are on the same platform, although devotional service and fruitive activity appear almost the same.

 

The nine different processes enunciated by PrahlAda MahArAja, who learned them from NArada Muni, may not all be required for the execution of devotional service; if a devotee performs only one of these nine without deviation, he can attain the mercy of the Supreme Personality of Godhead. Sometimes it is found that when one performs one of the processes, other processes are mixed with it. That is not improper for a devotee. When a devotee executes any one of the nine processes (nava-lakSaNA), this is sufficient; the other eight processes are included. Now let us discuss these nine different processes.

 

(1) SravaNam.

Hearing of the holy name of the Lord (zravaNam) is the beginning of devotional service. Although any one of the nine processes is sufficient, in chronological order the hearing of the holy name of the Lord is the beginning. Indeed, it is essential. As enunciated by Lord SrI Caitanya MahAprabhu, ceto-darpaNa-mArjanam: [Cc. Antya 20.12] by chanting the holy name of the Lord, one is cleansed of the material conception of life, which is due to the dirty modes of material nature. When the dirt is cleansed from the core of one's heart, one can realize the form of the Supreme Personality of Godhead--IzvaraH paramaH kRSNaH sac-cid-Ananda-vigrahaH [bs. 5.1]. Thus by hearing the holy name of the Lord, one comes to the platform of understanding the personal form of the Lord. After realizing the Lord's form, one can realize the transcendental qualities of the Lord, and when one can understand His transcendental qualities one can understand the Lord's associates. In this way a devotee advances further and further toward complete understanding of the Lord as he awakens in realization of the Lord's holy name, transcendental form and qualities, His paraphernalia, and everything pertaining to Him. Therefore the chronological process is zravaNaM kIrtanaM viSNoH [sB 7.5.23]. This same process of chronological understanding holds true in chanting and remembering. When the chanting of the holy name, form, qualities and paraphernalia is heard from the mouth of a pure devotee, his hearing and chanting are very pleasing. SrIla SanAtana GosvAmI has forbidden us to hear the chanting of an artificial devotee or nondevotee.

 

Hearing from the text of SrImad-BhAgavatam is considered the most important process of hearing. SrImad-BhAgavatam is full of transcendental chanting of the holy name, and therefore the chanting and hearing of SrImad-BhAgavatam are transcendentally full of mellows. The transcendental holy name of the Lord may be heard and chanted accordingly to the attraction of the devotee. One may chant the holy name of Lord KRSNa, or one may chant the holy name of Lord RAma or NRsiMhadeva (rAmAdi-mUrtiSu kalA-niyamena tiSThan [bs. 5.39]). The Lord has innumerable forms and names, and devotees may meditate upon a particular form and chant the holy name according to his attraction. The best course is to hear of the holy name, form and so on from a pure devotee of the same standard as oneself. In other words, one who is attached to KRSNa should chant and hear from other pure devotees who are also attached to Lord KRSNa. The same principle applies for devotees attracted by Lord RAma, Lord NRsiMha and other forms of the Lord. Because KRSNa is the ultimate form of the Lord (kRSNas tu bhagavAn svayam), it is best to hear about Lord KRSNa's name, form and pastimes from a realized devotee who is particularly attracted by the form of Lord KRSNa. In SrImad-BhAgavatam, great devotees like Sukadeva GosvAmI have specifically described Lord KRSNa's holy name, form and qualities. Unless one hears about the holy name, form and qualities of the Lord, one cannot clearly understand the other processes of devotional service. Therefore SrI Caitanya MahAprabhu recommends that one chant the holy name of KRSNa. paraM vijayate zrI-kRSNa-saGkIrtanam. If one is fortunate enough to hear from the mouth of realized devotees, he is very easily successful on the path of devotional service. Therefore hearing of the holy name, form and qualities of the Lord is essential.

 

In SrImad-BhAgavatam (1.5.11) there is this verse:

<center>

tad-vAg-visargo janatAgha-viplavo

yasmin prati-zlokam abaddhavaty api

nAmAny anantasya yazo-'GkitAni yat

zRNvanti gAyanti gRNanti sAdhavaH

</center>

"Verses describing the name, form and qualities of Anantadeva, the unlimited Supreme Lord, are able to vanquish all the sinful reactions of the entire world. Therefore even if such verses are improperly composed, devotees hear them, describe them and accept them as bona fide and authorized." In this connection, SrIdhara SvAmI has remarked that a pure devotee takes advantage of another pure devotee by trying to hear from him about the holy name, form and qualities of the Lord. If there is no such opportunity, he alone chants and hears the Lord's holy name.

 

(2) KIrtanam.

The hearing of the holy name has been described above. Now let us try to understand the chanting of the holy name, which is the second item in the consecutive order. It is recommended that such chanting be performed very loudly. In SrImad-BhAgavatam, NArada Muni says that without shame he began traveling all over the world, chanting the holy name of the Lord. Similarly, SrI Caitanya MahAprabhu has advised:

<center>

tRNAd api sunIcena

taror api sahiSNunA

amAninA mAnadena

kIrtanIyaH sadA hariH

[Cc. adi 17.31]

</center>

A devotee can very peacefully chant the holy name of the Lord by behaving more humbly than the grass, being tolerant like a tree and offering respects to everyone, without expecting honor from anyone else. Such qualifications make it easier to chant the holy name of the Lord. The process of transcendental chanting can be easily performed by anyone. Even if one is physically unfit, classified lower than others, devoid of material qualifications or not at all elevated in terms of pious activities, the chanting of the holy name is beneficial. An aristocratic birth, an advanced education, beautiful bodily features, wealth and similar results of pious activities are all unnecessary for advancement in spiritual life, for one can very easily advance simply by chanting the holy name. It is understood from the authoritative source of Vedic literature that especially in this age, Kali-yuga, people are generally short-living, extremely bad in their habits, and inclined to accept methods of devotional service that are not bona fide. Moreover, they are always disturbed by material conditions, and they are mostly unfortunate. Under the circumstances, the performance of other processes, such as yajJa, dAna, tapaH and kriyA--sacrifices, charity and so on--are not at all possible. Therefore it is recommended:

<center>

harer nAma harer nAma

harer nAmaiva kevalam

kalau nAsty eva nAsty eva

nAsty eva gatir anyathA

[Adi 17.21]

</center>

"In this age of quarrel and hypocrisy the only means of deliverance is chanting of the holy name of the Lord. There is no other way. There is no other way. There is no other way." Simply by chanting the holy name of the Lord, one advances perfectly in spiritual life. This is the best process for success in life. In other ages, the chanting of the holy name is equally powerful, but especially in this age, Kali-yuga, it is most powerful. KIrtanAd eva kRSNasya mukta-saGgaH paraM vrajet: simply by chanting the holy name of KRSNa, one is liberated and returns home, back to Godhead. Therefore, even if one is able to perform other processes of devotional service, one must adopt the chanting of the holy name as the principal method of advancing in spiritual life. YajJaiH saGkIrtana-prAyair yajanti hi sumedhasaH: [sB 11.5.32] those who are very sharp in their intelligence should adopt this process of chanting the holy names of the Lord. One should not, however, manufacture different types of chanting. One should adhere seriously to the chanting of the holy name as recommended in the scriptures: Hare KRSNa, Hare KRSNa, KRSNa KRSNa, Hare Hare/ Hare RAma, Hare RAma, RAma RAma, Hare Hare.

 

While chanting the holy name of the Lord, one should be careful to avoid ten offenses. From Sanat-kumAra it is understood that even if a person is a severe offender in many ways, he is freed from offensive life if he takes shelter of the Lord's holy name. Indeed, even if a human being is no better than a two-legged animal, he will be liberated if he takes shelter of the holy name of the Lord. One should therefore be very careful not to commit offenses at the lotus feet of the Lord's holy name. The offenses are described as follows: (a) to blaspheme a devotee, especially a devotee engaged in broadcasting the glories of the holy name, (b) to consider the name of Lord Siva or any other demigod to be equally as powerful as the holy name of the Supreme Personality of Godhead (no one is equal to the Supreme Personality of Godhead, nor is anyone superior to Him), © to disobey the instructions of the spiritual master, (d) to blaspheme the Vedic literatures and literatures compiled in pursuance of the Vedic literatures, (e) to comment that the glories of the holy name of the Lord are exaggerated, (f) to interpret the holy name in a deviant way, (g) to commit sinful activities on the strength of chanting the holy name, (h) to compare the chanting of the holy name to pious activities, (i) to instruct the glories of the holy name to a person who has no understanding of the chanting of the holy name, (j) not to awaken in transcendental attachment for the chanting of the holy name, even after hearing all these scriptural injunctions.

 

There is no way to atone for any of these offenses. It is therefore recommended that an offender at the feet of the holy name continue to chant the holy name twenty-four hours a day. Constant chanting of the holy name will make one free of offenses, and then he will gradually be elevated to the transcendental platform on which he can chant the pure holy name and thus become a lover of the Supreme Personality of Godhead.

 

It is recommended that even if one commits offenses, one should continue chanting the holy name. In other words, the chanting of the holy name makes one offenseless. In the book NAma-kaumudI it is recommended that if one is an offender at the lotus feet of a VaiSNava, he should submit to that VaiSNava and be excused; similarly, if one is an offender in chanting the holy name, he should submit to the holy name and thus be freed from his offenses. In this connection there is the following statement, spoken by DakSa to Lord Siva: "I did not know the glories of your personality, and therefore I committed an offense at your lotus feet in the open assembly. You are so kind, however, that you did not accept my offense. Instead, when I was falling down because of accusing you, you saved me by your merciful glance. You are most great. Kindly excuse me and be satisfied with your own exalted qualities."

 

One should be very humble and meek to offer one's desires and chant prayers composed in glorification of the holy name, such as ayi mukta-kulair upAsya mAnam and nivRtta-tarSair upagIyamAnAd [sB 10.1.4]. One should chant such prayers to become free from offenses at the lotus feet of the holy name.

 

(3) SmaraNam.

After one regularly performs the processes of hearing and chanting and after the core of one's heart is cleansed, smaraNam, remembering, is recommended. In SrImad-BhAgavatam (2.1.11) Sukadeva GosvAmI tells King ParIkSit:

<center>

etan nirvidyamAnAnAm

icchatAm akuto-bhayam

yoginAM nRpa nirNItaM

harer nAmAnukIrtanam

</center>

"O King, for great yogIs who have completely renounced all material connections, for those who desire all material enjoyment and for those who are self-satisfied by dint of transcendental knowledge, constant chanting of the holy name of the Lord is recommended." According to different relationships with the Supreme Personality of Godhead, there are varieties of nAmAnukIrtanam, chanting of the holy name, and thus according to different relationships and mellows there are five kinds of remembering. These are as follows: (a) conducting research into the worship of a particular form of the Lord, (b) concentrating the mind on one subject and withdrawing the mind's activities of thinking, feeling and willing from all other subjects, © concentrating upon a particular form of the Lord (this is called meditation), (d) concentrating one's mind continuously on the form of the Lord (this is called dhruvAnusmRti, or perfect meditation), and (e) awakening a likening for concentration upon a particular form (this is called samAdhi, or trance). Mental concentration upon particular pastimes of the Lord in particular circumstances is also called remembrance. Therefore samAdhi, trance, can be possible in five different ways in terms of one's relationship. Specifically, the trance of devotees on the stage of neutrality is called mental concentration.

 

(4) Paada-sevanam.

According to one's taste and strength, hearing, chanting and remembrance may be followed by paada-sevanam. One obtains the perfection of remembering when one constantly thinks of the lotus feet of the Lord. Being intensely attached to thinking of the Lord's lotus feet is called paada-sevanam. When one is particularly adherent to the process of paada-sevanam, this process gradually includes other processes, such as seeing the form of the Lord, touching the form of the Lord, circumambulating the form or temple of the Lord, visiting such places as JagannAtha PurI, DvArakA and MathurA to see the Lord's form, and bathing in the Ganges or YamunA. Bathing in the Ganges and serving a pure VaiSNava are also known as tadIya-upAsanam. This is also paada-sevanam. The word tadIya means "in relationship with the Lord." Service to the VaiSNava, TulasI, Ganges and YamunA are included in paada-sevanam. All these processes of paada-sevanam help one advance in spiritual life very quickly.

 

(5) Arcanam.

After paada-sevanam comes the process of arcanam, worship of the Deity. If one is interested in the process of arcanam, one must positively take shelter of a bona fide spiritual master and learn the process from him. There are many books for arcana, especially NArada-paJcarAtra. In this age, the paJcarAtra system is particularly recommended for arcana, Deity worship. There are two systems of arcana--the bhAgavata system and pAJcarAtrikI system. In the SrImad-BhAgavatam there is no recommendation of pAJcarAtrikI worship because in this Kali-yuga, even without Deity worship, everything can be perfectly performed simply through hearing, chanting, remembering and worship of the lotus feet of the Lord. RUpa GosvAmI states:

<center>

zrI-viSNoH zravaNe parIkSid abhavad vaiyAsakiH kIrtane

prahlAdaH smaraNe tad-aGghri-bhajane lakSmIH pRthuH pUjane

akrUras tv abhivandane kapi-patir dAsye 'tha sakhye 'rjunaH

sarvasvAtma-nivedane balir abhUt kRSNAptir eSAM param

</center>

"ParIkSit MahArAja attained salvation simply by hearing, and Sukadeva GosvAmI attained salvation simply by chanting. PrahlAda MahArAja attained salvation by remembering the Lord. The goddess of fortune, LakSmIdevI, attained perfection by worshiping the Lord's lotus feet. PRthu MahArAja attained salvation by worshiping the Deity of the Lord. AkrUra attained salvation by offering prayers, HanumAn by rendering service, Arjuna by establishing friendship with the Lord, and Bali MahArAja by offering everything to the service of the Lord." All these great devotees served the Lord according to a particular process, but every one of them attained salvation and became eligible to return home, back to Godhead. This is explained in SrImad-BhAgavatam.

 

It is therefore recommended that initiated devotees follow the principles of NArada-paJcarAtra by worshiping the Deity in the temple. Especially for householder devotees who are opulent in material possessions, the path of Deity worship is strongly recommended. An opulent householder devotee who does not engage his hard-earned money in the service of the Lord is called a miser. One should not engage paid brAhmaNas to worship the Deity. If one does not personally worship the Deity but engages paid servants instead, he is considered lazy, and his worship of the Deity is called artificial. An opulent householder can collect luxurious paraphernalia for Deity worship, and consequently for householder devotees the worship of the Deity is compulsory. In our KRSNa consciousness movement there are brahmacArIs, gRhasthas, vAnaprasthas and sannyAsIs, but the Deity worship in the temple should be performed especially by the householders. The brahmacArIs can go with the sannyAsIs to preach, and the vAnaprasthas should prepare themselves for the next status of renounced life, sannyAsa. GRhastha devotees, however, are generally engaged in material activities, and therefore if they do not take to Deity worship, their falling down is positively assured. Deity worship means following the rules and regulations precisely. That will keep one steady in devotional service. Generally householders have children, and then the wives of the householders should be engaged in caring for the children, just as women acting as teachers care for the children in a nursery school.

 

GRhastha [house-holders] devotees must adopt the arcana-vidhi, or Deity worship according to the suitable arrangements and directions given by the spiritual master. Regarding those unable to take to the Deity worship in the temple, there is the following statement in the Agni PurANa. Any householder devotee circumstantially unable to worship the Deity must at least see the Deity worship, and in this way he may achieve success also. The special purpose of Deity worship is to keep oneself always pure and clean. GRhastha devotees should be actual examples of cleanliness.

 

Deity worship should be continued along with hearing and chanting. Therefore every mantra is preceded by the word namaH. In all the mantras there are specific potencies, of which the gRhastha devotees must take advantage. There are many mantras preceded by the word namaH, but if one chants the holy name of the Lord, he receives the result of chanting namaH many times. By chanting the holy name of the Lord, one can reach the platform of love of Godhead. One might ask, then what is the necessity of being initiated? The answer is that even though the chanting of the holy name is sufficient to enable one to progress in spiritual life to the standard of love of Godhead, one is nonetheless susceptible to contamination because of possessing a material body. Consequently, special stress is given to the arcana-vidhi. One should therefore regularly take advantage of both the bhAgavata process and pAJcarAtrikI process.

 

Deity worship has two divisions, namely pure and mixed with fruitive activities. For one who is steady, Deity worship is compulsory. Observing the various types of festivals, such as SrI JanmASTamI, RAma-navamI and NRsiMha-caturdazI, is also included in the process of Deity worship. In other words, it is compulsory for householder devotees to observe these festivals.

 

Now let us discuss the offenses in Deity worship. The following are offenses: (a) to enter the temple with shoes or being carried on a palanquin, (b) not to observe the prescribed festivals, © to avoid offering obeisances in front of the Deity, (d) to offer prayers in an unclean state, not having washed one's hands after eating, (e) to offer obeisances with one hand, (f) to circumambulate directly in front of the Deity, (g) to spread one's legs before the Deity, (h) to sit before the Deity while holding one's ankles with one's hands, (i) to lie down before the Deity, (j) to eat before the Deity, (k) to speak lies before the Deity, (l) to address someone loudly before the Deity, (m) to talk nonsense before the Deity, (n) to cry before the Deity, (o) to argue before the Deity, (p) to chastise someone before the Deity, (q) to show someone favor before the Deity, ® to use harsh words before the Deity, (s) to wear a woolen blanket before the Deity, (t) to blaspheme someone before the Deity, (u) to worship someone else before the Deity, (v) to use vulgar language before the Deity, (w) to pass air before the Deity, (x) to avoid very opulent worship of the Deity, even though one is able to perform it, (y) to eat something not offered to the Deity, (z) to avoid offering fresh fruits to the Deity according to the season, (aa) to offer food to the Deity which has already been used or from which has first been given to others (in other words, food should not be distributed to anyone else until it has been offered to the Deity), (bb) to sit with one's back toward the Deity, (cc) to offer obeisances to someone else in front of the Deity, (dd) not to chant proper prayers when offering obeisances to the spiritual master, (ee) to praise oneself before the Deity, and (ff) to blaspheme the demigods. In the worship of the Deity, these thirty-two offenses should be avoided.

 

In the VarAha PurANa the following offenses are mentioned: (a) to eat in the house of a rich man, (b) to enter the Deity's room in the dark, © to worship the Deity without following the regulative principles, (d) to enter the temple without vibrating any sound, (e) to collect food that has been seen by a dog, (f) to break silence while offering worship to the Deity, (g) to go to the toilet during the time of worshiping the Deity, (h) to offer incense without offering flowers, (i) to worship the Deity with forbidden flowers, (j) to begin worship without having washed one's teeth, (k) to begin worship after sex, (l) to touch a lamp, dead body or a woman during her menstrual period, or to put on red or bluish clothing, unwashed clothing, the clothing of others or soiled clothing. Other offenses are to worship the Deity after seeing a dead body, to pass air before the Deity, to show anger before the Deity, and to worship the Deity just after returning from a crematorium. After eating, one should not worship the Deity until one has digested his food, nor should one touch the Deity or engage in any Deity worship after eating safflower oil or hing. These are also offenses.

 

In other places, the following offenses are listed: (a) to be against the scriptural injunctions of the Vedic literature or to disrespect within one's heart the SrImad-BhAgavatam while externally falsely accepting its principles, (b) to introduce differing zAstras, © to chew pan and betel before the Deity, (d) to keep flowers for worship on the leaf of a castor oil plant, (e) to worship the Deity in the afternoon, (f) to sit on the altar or to sit on the floor to worship the Deity (without a seat), (g) to touch the Deity with the left hand while bathing the Deity, (h) to worship the Deity with a stale or used flower, (i) to spit while worshiping the Deity, (j) to advertise one's glory while worshiping the Deity, (k) to apply tilaka to one's forehead in a curved way, (l) to enter the temple without having washed one's feet, (m) to offer the Deity food cooked by an uninitiated person, (n) to worship the Deity and offer bhoga to the Deity within the vision of an uninitiated person or non-VaiSNava, (o) to offer worship to the Deity without worshiping VaikuNTha deities like GaNeza, (p) to worship the Deity while perspiring, (q) to refuse flowers offered to the Deity, ® to take a vow or oath in the holy name of the Lord.

 

If one commits any of the above offenses, one must read at least one chapter of Bhagavad-gItA. This is confirmed in the Skanda-PurANa, AvantI-khaNDa. Similarly, there is another injunction, stating that one who reads the thousand names of ViSNu can be released from all offenses. In the same Skanda-PurANa, RevA-khaNDa, it is said that one who recites prayers to tulasI or sows a tulasI seed is also freed from all offenses. Similarly, one who worships the zAlagrAma-zilA can also be relieved of offenses. In the Brahma-NDa PurANa it is said that one who worships Lord ViSNu, whose four hands bear a conchshell, disc, lotus flower and club, can be relieved from the above offenses. In the Adi-varAha PurANa it is said that a worshiper who has committed offenses may fast for one day at the holy place known as Saukarava and then bathe in the Ganges.

 

In the process of worshiping the Deity it is sometimes enjoined that one worship the Deity within the mind. In the Padma PurANa, Uttara-khaNDa, it is said, "All persons can generally worship within the mind." The GautamIya Tantra states, "For a sannyAsI who has no home, worship of the Deity within the mind is recommended." In the NArada-paJcarAtra it is stated by Lord NArAyaNa that worship of the Deity within the mind is called mAnasa-pUjA, One can become free from the four miseries by this method. Sometimes worship from the mind can be independently executed. According to the instruction of Avirhotra Muni, one of the nava-yogendras, as mentioned in SrImad-BhAgavatam, one may worship the Deity by chanting all the mantras. Eight kinds of Deities are mentioned in the zAstra, and the mental Deity is one of them. In this regard, the following description is given in the Brahma-vaivarta PurANa.

 

In the city of PratiSThAna-pura, long ago, there resided a brAhmaNa who was poverty-stricken but innocent and not dissatisfied. One day he heard a discourse in an assembly of brAhmaNas concerning how to worship the Deity in the temple. In that meeting, he also heard that the Deity may be worshiped within the mind. After this incident, the brAhmaNa, having bathed in the GodAvarI River, began mentally worshiping the Deity. He would wash the temple within his mind, and then in his imagination he would bring water from all the sacred rivers in golden and silver waterpots. He collected all kinds of valuable paraphernalia for worship, and he worshiped the Deity very gorgeously, beginning from bathing the Deity and ending with offering Arati. Thus he felt great happiness. After many years had passed in this way, one day within his mind he cooked nice sweet rice with ghee to worship the Deity. He placed the sweet rice on a golden dish and offered it to Lord KRSNa, but he felt that the sweet rice was very hot, and therefore he touched it with his finger. He immediately felt that his finger had been burned by the hot sweet rice, and thus he began to lament. While the brAhmaNa was in pain, Lord ViSNu in VaikuNTha began smiling, and the goddess of fortune inquired from the Lord why He was smiling. Lord ViSNu then ordered His associates to bring the brAhmaNa to VaikuNTha. Thus the brAhmaNa attained the liberation of sAmIpya, the facility of living near the Supreme Personality of Godhead.

 

(6) Vandanam.

Although prayers are a part of Deity worship, they may be considered separately like the other items, such as hearing and chanting, and therefore separate statements are given herewith. The Lord has unlimited transcendental qualities and opulences, and one who feels influenced by the Lord's qualities in various activities offers prayers to the Lord. In this way he becomes successful. In this connection, the following are some of the offenses to be avoided: (a) to offer obeisances on one hand, (b) to offer obeisances with one's body covered, © to show one's back to the Deity, (d) to offer obeisances on the left side of the Deity, (e) to offer obeisances very near the Deity.

 

(7) DAsyam.

There is the following statement in regard to assisting the Lord as a servant. After many, many thousands of births, when one comes to understand that he is an eternal servant of KRSNa, one can deliver others from this universe. If one simply continues to think that he is an eternal servant of KRSNa, even without performing any other process of devotional service, he can attain full success, for simply by this feeling one can perform all nine processes of devotional service.

 

(8) Sakhyam.

In regard to worshiping the Lord as a friend, the Agastya-saMhitA states that a devotee engaged in performing devotional service by zravaNam and kIrtanam sometimes wants to see the Lord personally, and for this purpose he resides in the temple. Elsewhere there is this statement: "O my Lord, Supreme Personality and eternal friend, although You are full of bliss and knowledge, You have become the friend of the residents of VRndAvana. How fortunate are these devotees!" In this statement the word "friend" is specifically used to indicate intense love. Friendship, therefore, is better than servitude. In the stage above dAsya-rasa, the devotee accepts the Supreme Personality of Godhead as a friend. This is not at all astonishing, for when a devotee is pure in heart the opulence of his worship of the Deity diminishes as spontaneous love for the Personality of Godhead is manifested. In this regard, SrIdhara SvAmI mentions SrIdAma Vipra, who expressed to himself his feelings of obligation, thinking, "Life after life, may I be connected with KRSNa in this friendly attitude."

 

(9) Atma-nivedanam.

The word Atma-nivedanam refers to the stage at which one who has no motive other than to serve the Lord surrenders everything to the Lord and performs his activities only to please the Supreme Personality of Godhead. Such a devotee is like a cow that is cared for by its master. When cared for by its master, a cow is not in anxiety over its maintenance. Such a cow is always devoted to its master, and it never acts independently, but only for the master's benefit. Some devotees, therefore, consider dedication of the body to the Lord to be Atma-nivedanam, and as stated in the book known as Bhakti-viveka, sometimes dedication of the soul to the Lord is called Atma-nivedanam. The best examples of Atma-nivedanam are found in Bali MahArAja and AmbarISa MahArAja. Atma-nivedanam is also sometimes found in the behavior of RukmiNIdevI at DvArakA.

</BLOCKQUOTE>

[gHari]

I seem to be a fair-weather lover of God. Prabhupada describes the nature of this stubborn obstinate mule:<blockquote>Devotee (2): SwamijI, KRSNa being the cause of all causes, how can (we) use our individuality if we are always under His direction?

PrabhupAda: Hm?

Devotee (2): If we are always under KRSNa's direction, how is it we can use our individuality?

PrabhupAda: That is individuality, that even under the direction of KRSNa, you can use your individuality. Don't you do that? Your father says, "My dear boy, do this." You say, "No, I don't do this." That is your individuality. Otherwise what is the meaning of individuality? Individuality means if I like, I can accept; if I don't like, I do not accept. That is individuality. If I am forced to do something, that is not my individuality.

</blockquote>

[Guest guest]

Haribol, gHari. I woke up on Canada Day thinkin of you, regretting the misfortune of the stanley cup, and also thinkin Im due for another trip to Duncan BC.

 

Then I saw this how do we pray article, and after thinkin, I came up with this.

 

I pray by being the well wisher of the Vaisnava, despite minor differences. I pray by having good feelings toward all those with Krsna dancin on their tongues.

 

I dont need nothing, so I dont pray for that. War is the other side of the Peace coin, so I dont pray for peace, anymore than I call a sunny day a nice day and a rainy day bad weather.

 

Pray means having a relationship with the Supreme Lord. There is no prayer for the non-vaisnava. (This is not offensive to Muslims and Christians, also considered vaisnavas by this writer). Prayer means rasa, at least on the servitude level. But prayer is funner in rasas of shakya, vatsalya, and madurya, because the conversation is full of reciprocation.

 

So I pray to have rasa, and as a beginner, I pray to have reciprocal good feelings toward all vaisnavas.

 

Hare Krsna, ys, mahaksadasa

[gHari]

I was chanting Krsna's names on the lawn and saw a caterpillar on the porch. Fearing that he may be harmed there (by my unsurrendered feet), I tried to move him to safety with a twig.

 

I would get him to crawl onto part of the twig but as I lifted it he would pull off since half his feet were clinging to the rug on the porch. This happened several times, and I realized that I was like the little caterpillar, unable to accept the mercy of Krsna's twig.

 

Finally he got all his feet on the twig and I placed him on a nice pile of green cedar.

 

That caterpillar may turn into a butterfly.

 

gHari

 

[sandra]

when i have some sort of conversation with my deities, i feel much more better afterwards... I actually tell them about my personal fears, worries, hopes, desires, needs, etc... even what i need to do to satisfy them? Then, all you gotta do is wait for some sign... an inspiration... maybe a revelating dream? I'm like : "Krishna, i want this... but You decide if I really need this cause i do not know what is really Good for me!" So if i get it, I'm happy... and if i don't, I do not feel any regret as i know that Krishna's all-knowing and he only grants that which lies in our best interests... It's happened before that i had a doubt over something but once i expressed it to my Lord, it just cleared... See, for a while i didn't even had the will to fast on ekadashis - Sometimes i'll forget, sometimes i just didn't feel like fasting... I expressed that to my Lord... that i was surely falling down... And guess what? Last monday (28th June was ekadashi) a mataji i just met at the temple, phoned me to remind me that it was ekadashi... And i'm like, this must be a sign from Krishna! It does work - just a matter of faith... I dunno but maybe Krishna makes it so we come running to him for help/guidance? It is up to us: we either want him to take care of things for us or we want to manage on our own. I personally prefer the first option.

[Guest guest]

I felt like it was a dumb question but I haven't read every book on Krishna yet so the help is very appreciated. Basically I was praying correctly for my self, but for other people's well-being I wasn't sure. If they are not a Vaishnav the chanting & singing & reading could be a problem in the wrong crowd.

[gHari]

If you make them more devotional, then the karmic reaction will be lessened. That is, they will be able to change as required easier since they are less attached to the world. The more attached we are, the harder is the karmic push that is required to change us. Karma is simply behaviour modification. Becoming more receptive to God will allow people to move in the right direction without the jolts of heavy karma.

 

This is the true vision of karma - not some ogre punishing us. When we see it as kindness, moving us to the higher enjoyment, true enjoyment, then we can understand these things. The goal is to change, purify the heart - not to punish.

 

[theist]

it wasn't at all a dumb question. Actually a very natural one. There is always where we truly are on the path and a higher conception up ahead. We dovetail where we are in the best way possible to us at the time and that is how we grow.

 

It is very natural, say when say an earthquake hits Gujarat or Bam Iran and kill's ten of thousands and worse yet leaves many more buried suffering in the rubble,to turn our attention to God and ask for help. Other's may have transcended our present position and understanding but what"s that to me? I have to deal with life from where I am.

 

The essential thing is the turning to God. The problem arises when we start to think that God is obligated in some way to oblige us and do our bidding. The only sincere prayers I have prayed have not been while reciting the prayers of the past acarya's but have come in moments of dire stress when I can only exclaim God please help me!!!We just have to know that eventually we will grow from that point. Not artifically but naturally in time.

 

 

 

[theist]

A big help I have found is when i can remeber that the other person is spiritsoul and direct my prayers accordingly. Then I feel I am coming into a more harmonious alignment with the Lord's will for that person.

 

We make a mistake, I feel, when we artifically renounce other's plights as "just their karma" and turn off our feelings towards others. It is their karma and that is not in our hands to change perhaps but if act like gHari has proposed we can also be helpful in offering some real assistence.

 

Simply withdrawing it not a solution.

[Guest guest]

Haribol. Never thought Id use the doors for reference, and on this thread I was hoping the moody blues would have something, but I cant get the intro to Horse Latitudes out of my head.''YOU cannot petition the Lord with Prayer."

 

Dont know what bro jim meant, but I agree. Such type praying means that one accepts the Lord as the servant who owes the master (us prayors) because we acknowledge Him. He does not care for our acknowledgement, nor is he our order supplier.

 

Prayer means acting on the strength of RASA, and the best example of prayer is from Queen Draupadi, who had such acute development of RASA with Krsna that when she prayed, Krsna often materialized, now that is some kind of prayer.

 

Pray means reciprocation of personal relationship. Talking, and hearing. Srila Prabhupada likens the mahamantra (the PRAYER of the disciples of Srila Prabhupada) to a distressed child calling the name of the mother. The mother hears, and comes running, because the child has no other.

 

Instead of mama, mama, we say rama rama.

 

Hare Krsna, ys, mahaksadasa

[harish]

The lord exists as the essence of every form (Vibhuti Rupa). In the nectar of sweet things, essence of sweet smells, whatever we enjoy is caused by his presence.

Whenever we come across a good quality, thinking of the quality as among his infinite good qualities helps see him everywhere.

Total acceptance of his pervasiveness in the Universe also releases daily stress.

 

 

[Guest guest]

Thank you. Yes, to remember they are fellow spiritsouls. I have tried to visualize the spirit soul of a person I am praying for. It changes the prayer to a much deeper level request. We are all in the same boat so I pray for my fellow spirit souls to make it back to Godhead more than any thing else.