Spiritual practices FAQ

Please also see the Chanting FAQ


DEVOTIONAL SERVICE

MEDITATION AND VISUALIZATION

KUNDALINI AND OTHER FORMS OF YOGA AND MEDITATION

DEITY WORSHIP

SACRIFICE

PRAYER

CHARITY

AUSTERITY

ARYUVEDA

SPORT AND EXERCISE

TILAK/PROTECTION

MISC







DEVOTIONAL SERVICE


Is there a daily routine we can follow?

The problem with daily routines is that different people's needs and activities vary so much, it's very hard to cast it in stone. Some people like a strict daily program, others can wing it. If you have downloaded the VedaBase software [a 400 MB zip file] (and you should) in the Handbooks and Reference section, Pañcarātra-Pradīpa gives an overview of the daily duties of a devotee. But unless you're really into Deity worship and have little else to do, you'll probably find that it's too much.

The basics are chanting on beads in the early morning, offering one's food, studying the scriptures and association with devotees. One should begin devotional activities by bowing down and reciting the guru-pranāma-mantra, and before chanting one should recite the Pañca-tattva-mahā-mantra. When offering food one should also offer incense and flowers, and recite nice prayers. That will be sufficient for one's personal salvation. If you can also do some preaching and share the good fortune of being a devotee, that is very nice.



Is japa the only way to make spiritual advancement? This is what I heard from another teacher. If so, what is the use of other spiritual practices?

Japa is not the only way to make spiritual advancement. Any of the 9 processes of devotional service can bring us to perfection.


The pinnacle of Krsna consciousness is love of Godhead. This is not an abstract or intellectual process, but the natural constitutional position of the eternal spirit soul. So the means for developing this love is personal service to the Lord, and according to Srila Rupa Gosvami, this begins from Deity worship.


The difficulty with hearing from teachers who are not yet self-realized and associating with their neophyte disciples is that one develops 'tunnel vision': one thinks there is only one way to present or learn Krsna consciousness. This is condemned by Srila Prabhupada as "stereotyped".


So there are an infinite number of ways to approach and serve Krsna, not just one. If that were so, there would be only one religion in the world. But Krsna has made so many religions and spiritual paths. Why? To accommodate all the varieties of people and their natural inclinations. So Krsna consciousness may take innumerable forms according to the specifics of the personal relationship between the devotee and Krsna.

One more quote. This is the clincher:


So there is no one rigid way of preaching, serving or being Krsna conscious. It is a completely personal, individual process that must be adapted by each individual to his or her specific needs. I really like the metaphor of open-source software: you can use it and freely adapt it to your personal needs, as long as you do not break the underlying operating system. Similarly, as long as we understand and respect the ontological system set up by Srila Rupa Gosvami on the order of Sri Caitanya Mahaprabhu and expressed in esoteric works like Bhakti-rasamrta-sindhu, we can freely adapt the philosophy and practice of Krsna consciousness to time and circumstances of the particular individual.

Implementing this requires that we approach Krsna consciousness not as a religion, single spiritual practice or philosophy, but as an ontology. Ontology is used to create sciences by asking questions about the structure of meaning. We should be capable of doing that with our spiritual tradition as well.

Our Esoteric Teaching project is an open-source branch of the Gaudiya Vaisnava tradition of Sri Caitanya Mahaprabhu. It eschews the organizational mentality of a single standard set of practices in favor of an expansive, customizable approach. The organizational mentality was temporarily necessary to establish Vaisnava culture in the West; it has now become the biggest impediment to its further maturity and expansion.

More than 95% of the devotees in the West (I would guess it is more like 98%) do not belong to an organization, but practice independently. Our organizations have not kept pace with this demographic shift, nor can they. The establishment phase, where big monolithic organizations are needed, is over; we are in the maintenance phase now, and the focus is on individual attainment, where it belongs for the long run.

It is not that everything in Krsna consciousness can be devolved into a rule. Any rule-based process is more or less mechanical, but we are not robots. There is plenty of room in Krsna consciousness for the exercise of individual preferences. Just keep chanting and Krsna will reveal everything through His sweet Holy Names. 



What does it mean to do "devotional service"? If someone tells me that I should do devotional service, what should I be doing? Is it a kind of work or is it a quality of work or is it a state of mind during the execution of any work? Can playing a game of soccer be devotional service? Can dressing the Deities be non-devotional service?

Although apparently simple, this is a very deep question. The whole of Srila Prabhupada's works comprise the answer. In general, devotional service is activity dedicated to the spiritual pleasure of the Lord. The entire Vedic literature and culture are dedicated to devotional service of the Lord.

There are many different types and stages of this devotional service. We have often discussed the famous "adau sraddha" sloka giving the stages of development of devotional service, and the "sravanam kirtanam" sloka spoken by Prahlada Maharaja that gives nine different processes of devotional service.

Devotional service can be direct or indirect, offensive or pure. Playing soccer with a friend to build up your relationship so that you can preach to him is an example of indirect devotional service; worshiping the Deities with some material motivation would be an example of offensive devotional service. Direct, pure devotional service is necessary to satisfy both ourselves and Krsna:


This is the standard of pure devotional service. We find that when we execute such pure devotional service, we become satisfied and happy without any apparent cause. Almost any activity can be engaged in devotional service, but pure devotional service is always a direct personal ecstatic loving spiritual relationship with the Lord. This is the ultimate perfection of spiritual life.

What are the different processes of devotional service?

There are nine processes of devotional service:

sri-prahrada uvaca
sravanam kirtanam visnoh smaranam pada-sevanam
arcanam vandanam däsyam sakhyam atma-nivedanam
iti pumsarpita visnau bhaktis cen nava-laksana
kriyeta bhagavaty addha tan manye ’dhitam uttamam

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. (Srimad-Bhagavatam 7.5.23-24)

My spiritual master's Purport to this sloka is instructive:










MEDITATION AND VISUALIZATION



How do we observe our consciousness?

Here's how:

Sit down in a quiet place where you will be undisturbed.

Use blankets or pillows so you can relax.

Keep your spine straight and erect.

Breathe slowly and deeply to concentrate the mind.

Observe your consciousness:

When thoughts come, observe your consciousness being aware of thoughts.

When desires come, observe your consciousness being aware of desire.

When sensations come, observe your consciousness being aware of sensation.

When interruptions come, observe your consciousness being aware of the interruption.

If you continue to observe your consciousness for some time, you will gradually realize that you are happy for no reason at all. This is the natural result of meditation. After some more time, you will get into the habit of observing your consciousness all the time, and that's when it gets really interesting.

Now chant the Holy Name and observe your consciousness...




Can I meditate in my bedroom? I have nowhere else to do so.

It is best to do devotional activities outside the bedroom, because we are used to being in the mode of ignorance there. But if there is no other option then what can you do?



I can observe my consciousness but I can't see Krsna. Why?

The place you are at is where you can feel your individual existence. But there is another place, very warm and bright, where Kṛṣṇa is present within the heart. If you can perceive yourself as soul, then you can also perceive Him, at least in theory. In practice, it's a little difficult. In the beginning He may be perceptible only as the voice of intuition or conscience: in other words, as subtle sound vibration. Also, some practice of visualizing His form may be necessary before He is willing to appear spontaneously.


The secret of devotional service is that He consents to become visible to one who is engaged in the service of His devotees. As Lord Kṛṣṇa tells Arjuna in the Ādi Purāṇa, “One who says he is My devotee is not My devotee, but one who says he is the devotee of My devotee—he is My devotee.” So this is the test of our sincerity, if we follow the instructions of the Lord:

Kṛṣṇa agrees to appear when He sees that we are sincere, and follow His instructions both internally and externally. Otherwise, if we insist on acting on our own account, we may meditate for millions of years and He will never reveal Himself. When Kṛṣṇa revealed His eternal form to me, I believe that it was not only because I was chanting nicely, but also because I had dedicated myself completely to the service of my spiritual master Śrīla Prabhupāda.
 



I like to visualize things when I meditate. Which form of Krsna should I meditate on?

You can meditate on the form of Visnu or Krsna according to your desire. Where do you want to go in the spiritual world? If you want to go to Vaikuntha, then worship the four-handed form of Visnu, But if you want to go to Goloka Vrndavana, then concentrate on Krsna alone, or better still, Radha-Krsna.


So any method, either looking directly at the Deity of the Lord, or visualizing Him in the mind's eye, of meditating on the transcendental form of the Lord gives the same result: visnu-smaranam or constant remembrance of the Lord. This is the goal of all dhyana, or yogic meditation.

Śrī Kṛṣṇa is the source of all incarnations, so by worshiping Him we worship all the others simultaneously.




Why do we worship other forms of the Lord?

For specific purposes. For example, we may glorify a particular incarnation of the Lord on His appearance day.



I often shift between forms while meditating. Is this OK?

The content of our consciousness at death determines our destination in the next life.


Since our whole life passes before our mind's eye at the time of death, it makes sense to fill our minds and hearts with the form, qualities and pastimes of the specific form of the Lord who we want to worship and serve for all eternity. Not that we should jump from one to another, but remain fixed on the form of the Lord who evokes our highest devotion. This is called istha-devata, or the form of the Lord that we worship eternally.

Our eternal identity in the spiritual world is called our svarupa, and it is always in relationship with our istha-devata. Each soul has an eternal service with a particular form of the Lord, and discovering this eternal identity and service relationship is the process of self-realization.


This rāgānugā-bhakti is not merely an excuse not to follow the regulative principles of devotional service, but an advanced stage of self-realization always based upon clear realization of one's eternal identity in the spiritual world. It cannot be imitated, but must develop from the firm foundation of accurate scriptural knowledge and interpretation, and long, steady cultivation of devotional service attitude and mood, as guided by a bona fide spiritual master.

Anyway the first step in the development of such eternal, spontaneous loving service is to select one's worshipable Deity. Generally those who are attracted to the Gaudiya-sampradaya or the lineage of Lord Caitanya, in which our school of the Esoteric Teaching is situated, are situated in the rasa of transcendental conjugal love with the Lord. This is the mood of Lord Caitanya, and all of the principal acaryas in our line are also in this service mood.






I came across an article with this quote:


The author, Samael Aun Weor, then suggests that vain fantasy is gotten rid of through self-analysis and destruction of false ego. Could you please comment about the distinctions between mechanical and Krsna Conscious imagination?

Interesting quote; it reminds me of Gurdjieff, who I studied deeply before becoming a devotee.

I agree with his definition of mechanical imagination, particularly when the fantasy has a negative emotional tone. But voluntary direction is not enough to qualify imagination as conscious; it must also have a transcendental object, such as the Holy Name, form, qualities and pastimes of the Supreme Personality of Godhead.

Self-analysis and rejection of false ego are fine; however for this to be effective, we must know the transcendental basis of spiritual identity and what real ego is. All told, there is not enough information in this quote to allow the reader to make tangible spiritual progress. However, if we take it in the larger context of Bhagavad-gita and Srimad-Bhagavatam, then there may be some value in it.

We have often discussed the story of the Sanodiya Brahmana, who performed opulent devotional service simply by imagining the Deity and all His paraphernalia and elaborate worship in his mind, with great love and affection. This is a perfect example of actual conscious imagination.




What should i do to prevent me from sleeping during meditation? Sometimes I meditate lying down and once fell asleep. Then I just woke-up as if my body was waking me, signaling that my body lacks oxygen already.

First of all, waking up during sleep like that is a symptom of the false ego. There are two kinds of sleep: nidra (ordinary sleep with dreams) and susupti (deep dreamless sleep). Lord Kapila teaches:


When one relaxes deeply, the consciousness can enter deep sleep, where there is often cessation of the breathing process. It is not a problem if breathing stops during deep sleep, because the body is so relaxed that it needs very little oxygen. Yogis who can stop their breathing by entering samadhi can be buried alive for days without harm.


But because the false ego—the illusory consciousness that 'I am this material body and its extensions'—is afraid of losing control, rather than enter susupti we wake up suddenly in fear.

Real meditation is not on something impersonal; that kind of meditation will always lead to sleep, because there is nothing to anchor the mind. Real meditation is on the beautiful form of the Supreme Personality of Godhead.


Meditation must be personal, leading to reawakening of our beautiful personal relationship with the Lord. Therefore we always meditate on chanting the Holy Name of the Lord. There cannot be sleep when we are enjoying the company of our dearest friend, the Lord. When we chant His Holy Name, He is personally present along with all His potencies.

You should study Bhagavad-gita carefully to understand the difference between the false, impersonal yoga system and the complete yoga system originally given in the Vedas. There are also some videos on chanting the Holy Name in our Introductory Seminar. Please take up this wonderful chanting process. Then all these confusions will leave you, just as the darkness leaves at the rising of the sun in the morning.










KUNDALINI AND OTHER FORMS OF YOGA AND MEDITATION


I practice yoga. Is this sufficient for spiritual life?

When you say 'practicing yoga,' do you mean regular hatha-yoga? If so, then like most people, you have not been exposed to the much more important and powerful internal spiritual types of yoga, such as raja-yoga, buddhi-yoga and bhakti-yoga.
 
The real aim of yoga is to bring us into a personal connection with God. Yoga means to connect or hook up. So real yoga puts us in relationship with God, Vasudeva. Not indirectly, but directly giving salvation from material existence. If your practice is not doing that, then you are missing the greatest benefit that one can derive from yoga practice.
 
Yoga is far more than an exercise form; of course, hatha-yoga is the best exercise form on the planet, but yoga has much more to offer. The highest form of yoga is completely spiritual, and makes profound changes in our consciousness.
 
I strongly recommend that you take up the chanting of om namo bhagavate vasudevaya. If you have been following our discussion here, you already know that many people have got wonderful results from this chanting process.
 
The Esoteric Teaching is the eternal Absolute Truth, outside of time and space; that is the root source of all religious experience. It is therefore the primary spiritual experience or spiritual consciousness.
 
The Esoteric Teaching is the original source of the yoga system on this planet. This is a historical fact. We are initiated into the disciplic lineage from Vyasadeva, the original author of the Vedas. He is the greatest authority on yoga.
 
So we should not follow so-called yoga teachings or religious philosophies that are of recent origin (< 5,000 years ago), or that do not provide engagement in spiritual consciousness or God consciousness. The Vedas state that the principal yogic method in the Age of Kali is chanting the Holy Names of God. Any yoga teaching that does not follow this method is unauthorized, and cannot provide the actual result of yoga practice.
 
We are not giving our interpretation, but the original Vedic wisdom on yoga. So if you accept this, then you will get very nice results. Wishing you the best in your spiritual life.



Could you define each of the terms in astanga yoga?

Astanga-yoga is divisible into an eightfold procedure called yama, niyama, asana, pranayama, pratyahara, dharana, dhyana and samadhi.


The goal of astanga-yoga is samadhi:


The culmination of all kinds of yoga practices lies in bhakti yoga. All other yogas are but means to come to the point of bhakti-yoga. Yoga actually means bhakti-yoga; all other yogas are progressions toward the destination of bhakti-yoga. From the beginning of karma-yoga to the end of bhakti-yoga is a long way to self-realization.
 
Karma-yoga, working and giving up fruitive results, is the beginning of this path. When karma-yoga increases in knowledge and renunciation, the stage is called jnana-yoga. When jnana-yoga increases in meditation on the Supersoul by different physical processes, and the mind is on Him, it is called astanga-yoga. And when one surpasses the astanga-yoga and comes to the point of the Supreme Personality of Godhead Krsna, it is called bhakti yoga, the culmination.

Factually, bhakti-yoga is the ultimate goal, but to analyze bhakti-yoga minutely one has to understand these other yogas. The yogi who is progressive is therefore on the true path of eternal good fortune. One who sticks to a particular point and does not make further progress is called by that particular name: karma-yogi, jnana-yogi or dhyana-yogi, raja-yogi, hatha-yogi, etc.

If one is fortunate enough to come to the point of bhakti-yoga, it is to be understood that he has surpassed all other yogas, and all other spiritual and religious processes in the world. Therefore, the Esoteric Teaching gives the highest stage of yoga, just as, when we speak of Himalaya, we refer to the world’s highest mountains, of which the highest peak, Mount Everest, is considered to be the culmination.



Don't we need astanga yoga to control our senses in the beginning of spiritual life?

The description of the technique of astanga-yoga or dhyana-yoga is given in the 6th chapter. However note that after Krsna presents this yoga system, Arjuna rejects it [Bg. 6.33-34]:

 

Why? The system of mysticism described by Lord Krsna is rejected by Arjuna out of a feeling of inability. It is not possible for an ordinary man to leave home and go to a secluded place in the mountains or jungles to practice yoga in this Age of Kali. The present age is characterized by a bitter struggle for a life of short duration. People are not serious about self-realization even by simple, practical means, and what to speak of this difficult yoga system, which regulates the mode of living, the manner of sitting, selection of place, and detachment of the mind from material engagements.
  
As a practical man, Arjuna thought it was impossible to follow this system of yoga, even though he was favorably endowed in many ways. He belonged to the royal family and was highly elevated in terms of numerous qualities; he was a great warrior, he had great longevity, and, above all, he was the most intimate friend of Lord Krsna, the Supreme Personality of Godhead. Five thousand years ago, Arjuna had much better facilities than we do now, yet he refused to accept this system of yoga. In fact, we do not find any record in history of his practicing it at any time.

Therefore this system must be considered generally impossible in this Age of Kali. Of course it may be possible for some very few, rare men, but for the people in general it is an impossible proposal. If this were so five thousand years ago, then what of the present day? Those who are imitating this yoga system in different so-called schools and societies, although complacent, are certainly wasting their time. They are completely in ignorance of the desired goal.
   
The goal of the yoga system, stated in all Vedic literatures, is samadhi. If one cannot reach samadhi by a particular system then it must be considered useless. You cannot find anyone who has reached samadhi by following the astanga-yoga system in this day and time. Conditions today are simply not supportive of this kind of yoga. And as we have discussed many times here, if a system of self-realization is not accessible to everyone, then it cannot be the appropriate yoga for the time, place and circumstances humanity faces today.
   
The commercial so-called yogis do not want to face the fact that they are sabotaging the spiritual lives of their students and followers by preaching a system by which it is impossible to reach the actual goal of yoga. Arjuna shows the proper example by frankly rejecting the astanga-yoga system as too difficult for the modern age. If more people were so honest and forthright, the bhogi-yogis would never have gained a foothold in society.
 
Bhakti-yoga as we have outlined it here provides all the benefits of the astanga-yoga system and more. The breath is automatically controlled by chanting out loud as we recommend. The mind is also gradually brought under control by continual remembrance of Krsna by hearing and chanting His Holy Names. The tongue and other senses are brought under control by the process of offering sanctified food and performing the worship of the Deity at home or in the temple. And best of all, we are brought to awakening in self-realization by revival of our eternal relationship with the Lord.
  
So by sticking to the process of bhakti-yoga recommended in the Esoteric Teaching, we gain everything attainable by astanga-yoga, plus a great deal more. This is confirmed at the conclusion of the 6th chapter of Bhagavad-gita [6.47]:
   




Is it recommended that we practice prānāyāma?

We don´t need to practice pranayama or any other the astanga-yoga practices, because we get all the benefit from serving Krsna and chanting His Holy Name.





After Krsna explained the astanga-yoga system to Arjuna, he rejected it, because of its impracticability:



Just chant the Holy Names, follow our teaching, study the online-material and you will get all the benefits of the other yoga-processes, because bhakti is the supreme yoga-system.

In the deep practice of astanga-yoga samadhi, the metabolism becomes so much reduced that the air circulation automatically supplies sufficient oxygen to the lungs, and normal breathing is suspended. But as we have pointed out several times, this practice is impossible for the overwhelming majority of people. Therefore we need not be concerned with it; the only reason astanga-yoga is even mentioned in Bhagavad-gita is to point out that it is inappropriate for Kali-yuga, and that bhakti-yoga provides all the same results and more.
 
When you chant out loud, the chanting process automatically regulates the breathing. Prolonged practice of japa thus leads automatically to samadhi. In bhakti-yoga, the senses are not suppressed, but are engaged in practical service. Say for example that one is inclined to be a musician; he can simply offer his musical abilities for presenting nice kirtan and bhajan in the temple. If someone is inclined to do business, then he can do business and offer the profits to the temple for puja and other services. If one is inclined for writing and similar intellectual work, one can publish nice books and articles on devotional service.
 
This is why I so much stress the creation of spiritual communities, to provide a spiritual center and social context where people can offer their activities as bhakti-seva. In materialistic communities, the emphasis is always to make more and more money for sense gratification and to create an illusion of material security. By creating a spiritual community, people can pool their resources to increase their devotional service. Bhakti-yoga transcends the materialistic boundaries of ordinary life because the center is Krsna. Spiritual community is the practical means to express this devotion in our daily lives.

PS: If you have health problems you should chant Sri Visnusahasranama. (Here you will find our podcast and the actual recording by M.S. Subhalakshmi.) This will cure every disease or solve any material problem that is a hindrance to your devotional service.




I have heard from many people that meditation is the way to communicate with God, and kundalini awakening is part of it. Is this true? what do you know about kundalini?

It doesn't matter how many people are saying this, if it is not mentioned in the original Vedas, then it is merely human concoction. Fallible materialistic people may make foolish propaganda about their synthetic ideas, but that does not make them correct.

I know all about kundalini-yoga, having practiced and attained success in it in my early years. The original aim of this particular system of asana, known as muktasana or the sitting posture for liberation, is to attain success in kundalini-cakra and gradually raise the life airs (prana) from the muladhara-cakra to the svadhisthana-cakra, then to the manipura-cakra, the anahata-cakra, the visuddha-cakra, and finally to the ajna-cakra.

When the yogi reaches the ajna-cakra, between the two eyebrows, he is able to penetrate the brahma-randhra, or the hole in his skull, and go to any planet he desires, up to the spiritual kingdom of Vaikuntha, or Krsnaloka. Kundalini-yoga is difficult and dangerous, and there is no guarantee of success, even if one is highly qualified. And unfortunately, the contemporary commercial teachers of kundalini-yoga do not teach the entire original system.
 
However, those who are practicing bhakti-yoga by the process of sravanam kirtanam visnoh smaranam pada-sevanam [SB 7.5.23] can return to Godhead without even practicing the muktasana process. The purpose of muktasana is to come to the brahma-bhuta stage, for without being on the brahma-bhuta stage, one cannot be promoted to the spiritual sky.


The conclusion is that regardless of how it is done, one has to come to the brahma-bhuta stage for going back to Godhead. However, as stated in Bhagavad-gita (14.26):


The bhakti-yogi, practicing constant bhakti-yoga, is always situated on the brahma-bhuta stage (brahma-bhuyaya kalpate). If a devotee is able to continue on the brahma-bhuta platform, he enters the spiritual sky automatically after death and returns to Godhead. Consequently a devotee need not feel sorry for not having practiced the kundalini-cakra, or not penetrating the six cakras one after another.
 
The chakras are part of the material body. Granted, they are subtle, but still material.


The material energy is called 'separated' because it is apparently without relation with God.


How can that which is in darkness lead to light? How can the relative reflection reveal the Absolute Reality? How can any practice based on the material body lead to spiritual enlightenment?
 
Where is this kundalini mentioned in the Vedas? If you look into it, you will see that it comes from tertiary sources at best.

How can anything based on the material body last for ever? The body itself will soon be finished. So why should one depend on some indirect process utilizing the fallible material body and senses, when we already have the easy, directly spiritual process of the Holy Name? Why take a chance on a process that is found only in derivative sources, when we can take shelter of the Vedic yuga-dharma, given by the yuga-avatar Himself, Lord Sri Caitanya Mahaprabhu? Why utilize some time-consuming, difficult meditation when we can directly attain the brahma-bhuta platform simply by practicing bhakti-yoga?

The Esoteric Teaching is not based on half-baked ideas newly hatched from some human being's fertile imagination, but upon the original, authoritative instructions of the Vedas themselves. You will not see us quoting any secondary sources, only those written by Vyasadeva Himself. That is why we reiterate the qualification of what is really spiritual:


Tattva-darsibhih means 'by seers of the Truth.' If you understand this one sloka with your own intelligence, then you can easily determine what is spiritual and what is material. Anything that is temporary is material and illusory, and anything that is eternal is spiritual and real. This is the ontology of the Absolute Truth.




I have been practising spiritualty & meditation for a month or so. From what I've gathered, both Hinayana & Mahayana are two major schools of Buddhism. Hinayana sees suffering as real whereas Mahayana sees suffering as illusion. Both also have The Four Noble Truths & The Eight Folds of Path. What is the difference between Sutra, Mantra & Tantra? By the way, I've empowerment to practise Tantra. How to execute or should I use theword "open" Chakra - located at 7 positions of body?

The Mahayana ("Great Vehicle") theistic school of Buddhism was founded by the original Buddha, who is accepted by the Esoteric Teaching as an incarnation or appearance of God within this material world. The Hinayana ("Lesser Vehicle") was established much later by Sakyamuni Buddha. It is atheistic voidism, and is not a suitable method for actual self-realization.
 
Atheism and voidism both try to avoid the suffering of material existence by nullifying one's existence and individuality. This is impractical, because both the existence and individuality of the living entity is eternal, as stated in Bhagavad-gita 2.12:


The jiva, or spirit soul, is the origin of our consciousness, energy and individuality. The soul can never be destroyed, therefore the theories of impersonalism and voidism are incorrect:


Impersonal meditation and voidist philosophy may help us calm and still the mind, but in reality they are no more effective than telling an unruly person, "Sit down and shut up." Real meditation is when the mind is concentrated on a transcendental object. Therefore in the practice of the Esoteric Teaching, which is based on the original instructions for yoga in the Vedic literature, we meditate on the Holy Names of God, as in the mantra om namo bhagavate vasudevaya.
 
A sutra is a special type of mantra in which philosophical truths are expressed very succinctly. If one is not already self-realized, sutras require extensive commentary to explain their often baffling logic and reveal their hidden Vedic references. The best known examples of sutras are the Vedanta-sutra, which gives the final conclusions of the Vedas, and Patanjali's yoga-sutras, a much later work describing astanga-yoga practice.
 
A mantra is a Vedic transcendental sound vibration for practice leading to a specific form of self-realization, and providing a specific spiritual destination to the practitioner. Most bona fide mantras begin with a seed syllable (mula) such as om, and include one of more of the Thousand Names of God from the Vedic literature.
 
The Tantras are Vedic or Buddhist scriptures providing instructions on specific forms of self-realization practice, and also on how to live a spiritual life in the material world. There are thousands of Tantras on different subjects, from different practices of meditation, to how to perform different ritualistic ceremonies, to farming and cow protection.
 
"Opening the chakras" is a practice related to Kundalini and similar types of 'yoga' practices of recent, uncertain origin. These involve sublimation of the sex energy into the left and right spinal channels (ida and pingala), which produces a sort of euphoria similar to drug intoxication. However, since this is a material phenomenon, it is temporary and has no actual spiritual effect, except to waste lots of time.
 
Actual spiritual advancement is very subtle. It involves a transformation of our concept of identity from material to spiritual. As long as we identify with the material body or mind, we remain trapped in material existence. But by meditation on transcendental sound vibration, such as the Holy Name of God, we gradually become free from gross and subtle material identification, and attain our real spiritual identity. This is the actual path of yoga and self-realization taught in the original literature of the subject.








DEITY WORSHIP


I am still quite neophyte but would like to engage in Deity worship. Which Deity do you recommend?


Lord Kṛṣṇa in His pastime as Lord Caitanya is especially kind and easily approachable, and so devotees usually begin their practice by worshiping a picture of Lord Sri Caitanya Mahāprabhu and His principal associates. Lord Caitanya and Lord Nityānanda are suitable Deities for a home temple or small preaching center because an installation ceremony is not a prerequisite for Their worship, and They do not consider shortcomings or even offenses to be very important. Rather, They notice all the positive things we may do.

So encouraging worship of Sri-Sri Gaura-Nitai is an important part of our mission.



Could you please explain 'arcanam'. It is defined as 'offering the Lord the respectful worship with the sixteen types of paraphernalia. Here what are the sixteen types of paraphernalia meant?

The Lord’s incarnation as arca-avatara, the Deity form, is a special manifestation of the Lord’s mercy toward the materialistic or neophyte devotees who are still under the influence of material designations. They are unable to perceive the Lord in His eternal abode or concentrate upon His image in the mind, and therefore the Lord descends as the Deity form on the invitation of the Master Teacher, so they can contemplate and worship Him with their external senses.

The Deity may manifest the prakasa incarnations (such as Lord Visnu, Narayana, Narasingha and so forth) or the svayam-prakasa, the original form of the Lord (Krsna). The prakasa incarnations exhibit various pastimes within this world, and the svayam-prakasa, the Lord’s original form, is the source of all avataras. Generally those in the line of the Esoteric Teaching worship Lord Krsna in His Vasudeva or Govinda forms, as well as Lord Caitanya, His incarnation in the Age of Kali.

To one who sincerely worships the Deity, the Deity manifests Himself as the Supreme Personality of Godhead. Those who are most unfortunate cannot even recognize the Supreme Lord in His merciful Deity expansion. They mistakenly consider the Deity an ordinary material object or ceremonial idol. One who considers such transcendental Deity worship to be equivalent to idol worship is grossly conditioned by the three modes of material nature.

But by surrendering at the lotus feet of a bona fide spiritual Master Teacher, who is a pure devotee of the Lord, one can learn to worship the Deity, and thus revive one’s lost relationship with the Lord. This transcendental Deity worship is one of the great confidential secrets of the Esoteric Teaching.

Worship of the Deity is mentioned and encouraged in all Vedic scriptures. In the Esoteric Teaching, the Supreme Personality of Godhead Himself explains the process of kriya-yoga, or Deity worship. Instead of giving hundreds of quotes, I will summarize these instructions very broadly.

Worshiping the Deity form of the Supreme Lord automatically brings purity and satisfaction to the mind. Thus it is the source of all desirable gains. If a person has no engagement in Deity service he will simply remain attracted to material sense gratification, and he will have no hope of giving up bad association. The Personality of Godhead has given instruction, among the regulations of the scriptures, on the process of worshiping Him as the bona fide Deity. Brahma, Siva, Narada, Vyasa and all other sages have recommended this process described by the Lord as most perfectly beneficial for all the occupational classes and spiritual orders of human society.

There are three varieties of arcana, Deity worship, based on either the original Vedas, the secondary tantras, or a combination of these. The Deity form, His image, the ground, the fire, the sun, the water and the heart of the worshiper are all true locations of the Deity’s presence. The Deity form to be worshiped may be constructed of any one of eight substances—stone, wood, metal, clay, paint, sand (drawn upon the ground), the mind or jewels. These categories are further subdivided into two: temporary and permanent.

There are three levels of Deity worship, corresponding to the level of spiritual advancement of the worshipper. Those who worship the Deity of the Lord very elaborately as a ritualistic form of spiritual advancement employ 64 varieties of paraphernalia. Formerly this type of worship was sponsored by great kings as an essential state function, and was performed very opulently. In this degraded age of Kali-yuga, practically the only place where this type of worship is still performed is in the great temple at Jagannath Puri.

Those who are on the path of bhakti-yoga should establish a formal temple and perform the process of Deity worship with 16 types of paraphernalia:

1. asana (seat or throne)

2. svagata (invocation)

3. padya (foot bathing)

4. arghya (nectar drink made from milk products)

5. acamana (mouth wash)

6. madhuparka (a kind of scented drink made with camphor)

7. punar-acamana (a ceremonial purification before worship)

8. snana (ritual bath)

9. vastra (nice dress)

10. alankara (ornaments)

11. gandha (sandalwood paste)

12. puspa (flowers)

13. dhupa (incense)

14. dipa (lamps)

15. naivedya (exquisitely sumptuous food)

16. pranama (obeisances)

If one is a householder or renunciant worshiping a family or individual Deity, one can simplify the worship to 12, 10, 5, 3 or 2 items according to one's means and inclination. The details of the worshiping process are as follows:

The devotee should bathe both physically and by chanting mantras, and then he should chant the Gayatri mantra at the prescribed juncture of the day. He should arrange a seat facing either east or north, or else directly facing the Deity, and should bathe and clean the Deity. Then he should present clothing and ornaments, sprinkle water on the vessels and other paraphernalia to be used in the worship, and offer water for bathing the Deity’s feet, arghya, water for washing His mouth, fragrant oils, incense, lamps, flowers and food preparations.

After this, one should worship the Lord’s personal servants and bodyguards, His consort energies, and the spiritual masters by chanting their respective mula-mantras and offering them the remnants of the Deity (prasadam). The worshiper should recite prayers from the Puranas and other sources, offer obeisances flat on the ground, beg for benediction, and place on himself the remnants of the Lord’s garlands and other offerings.

By worshiping Lord Sri Hari with unconditional devotion in this manner, one gains access to pure loving service to His lotus feet.

Could you shed some light on the pañcarātrīkī-vidhi what is it comprised of and how is it different from any other practice.

Pañcarātrīkī-vidhi means the path of Deity worship according to Vedic rules and regulations. Śrīla Prabhupāda describes it in detail in the Purport to the famous śloka Śrīmad-Bhāgavatam 7.5.23-24 describing the nine processes of devotional service:

Arcanam. After pāda-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 Nārada-pañcarātra. In this age, the pañcarātra system is particularly recommended for arcana, Deity worship. There are two systems of arcana—the bhāgavata system and pāñcarātrikī system. In the Śrīmad-Bhāgavatam there is no recommendation of pāñcarātrikī 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. Rūpa Gosvāmī states:

śrī-viṣṇoḥ śravaṇe parīkṣid abhavad vaiyāsakiḥ kīrtane
prahlādaḥ smaraṇe tad-aṅghri-bhajane lakṣmīḥ pṛthuḥ pūjane
akrūras tv abhivandane kapi-patir dāsye 'tha sakhye 'rjunaḥ
sarvasvātma-nivedane balir abhūt kṛṣṇāptir eṣāṁ param

"Parīkṣit Mahārāja attained salvation simply by hearing, and Śukadeva Gosvāmī attained salvation simply by chanting. Prahlāda Mahārāja attained salvation by remembering the Lord. The goddess of fortune, Lakṣmīdevī, attained perfection by worshiping the Lord's lotus feet. Pṛthu Mahārāja attained salvation by worshiping the Deity of the Lord. Akrūra attained salvation by offering prayers, Hanumān by rendering service, Arjuna by establishing friendship with the Lord, and Bali Mahārāja 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 Śrīmad-Bhāgavatam.

It is therefore recommended that initiated devotees follow the principles of Nārada-pañcarātra 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 brāhmaṇas 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 Kṛṣṇa consciousness movement there are brahmacārīs, gṛhasthas, vānaprasthas and sannyāsīs, but the Deity worship in the temple should be performed especially by the householders. The brahmacārīs can go with the sannyāsīs to preach, and the vānaprasthas should prepare themselves for the next status of renounced life, sannyāsa. Gṛhastha 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.

Gṛhastha 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 Purāṇa. 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. Gṛhastha 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 namaḥ. In all the mantras there are specific potencies, of which the gṛhastha devotees must take advantage. There are many mantras preceded by the word namaḥ, but if one chants the holy name of the Lord, he receives the result of chanting namaḥ 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 bhāgavata process and pāñcarātrikī 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 Śrī Janmāṣṭamī, Rāma-navamī and Nṛsiṁha-caturdaśī, is also included in the process of Deity worship. In other words, it is compulsory for householder devotees to observe these festivals.

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

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

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

If one commits any of the above offenses, one must read at least one chapter of Bhagavad-gītā. This is confirmed in the Skanda-Purāṇa, Avantī-khaṇḍa. Similarly, there is another injunction, stating that one who reads the thousand names of Viṣṇu [Śrī Viṣṇusahasranāma] can be released from all offenses. In the same Skanda-Purāṇa, Revā-khaṇḍa, it is said that one who recites prayers to tulasī or sows a tulasī seed is also freed from all offenses. Similarly, one who worships the śālagrāma-śilā can also be relieved of offenses. In the Brahmaṇḍa Purāṇa it is said that one who worships Lord Viṣṇu, whose four hands bear a conchshell, disc, lotus flower and club, can be relieved from the above offenses. In the Ādi-varāha Purāṇa it is said that a worshiper who has committed offenses may fast for one day at the holy place known as Śaukarava 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 Purāṇa, Uttara-khaṇḍa, it is said, "All persons can generally worship within the mind." The Gautamīya Tantra states, "For a sannyāsī who has no home, worship of the Deity within the mind is recommended." In the Nārada-pañcarātra it is stated by Lord Nārāyaṇa that worship of the Deity within the mind is called mānasa-pūjā. 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 Śrīmad-Bhāgavatam, one may worship the Deity by chanting all the mantras. Eight kinds of Deities are mentioned in the śāstra, and the mental Deity is one of them. In this regard, the following description is given in the Brahma-vaivarta Purāṇa.

In the city of Pratiṣṭhāna-pura, long ago, there resided a brāhmaṇa who was poverty-stricken but innocent and not dissatisfied. One day he heard a discourse in an assembly of brāhmaṇas 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 brāhmaṇa, having bathed in the Godāvarī 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 ārati. 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 Kṛṣṇa, 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 brāhmaṇa was in pain, Lord Viṣṇu in Vaikuṇṭha began smiling, and the goddess of fortune inquired from the Lord why He was smiling. Lord Viṣṇu then ordered His associates to bring the brāhmaṇa to Vaikuṇṭha. Thus the brāhmaṇa attained the liberation of sāmīpya, the facility of living near the Supreme Personality of Godhead.

This is the power of arcana, even when performed within the mind, according to the rules of pañcarātrīkī-vidhi.

So, Arcanā can be done in many ways and if I am a Gṛhastha and I am doing Deity worship at home and since I am not initiated yet, is it okay to not have compete knowledge of Pañcarātrīkī-vidhi as long as I am not committing offences?

Yes, for example Dhruva Mahārāja was in the forest performing severe austerities, so he just made a small Deity form out of mud and worshiped the Lord with natural fruits and flowers and the dvādaśākṣara-mantra, oṁ namo bhagavate vāsudevāya.

It's the intention to please the Lord and love Him that pleases Him, and not the paraphernalia of worship. Of course if you have the resources and time, then you should observe all the rules and regulations, offer all 16 items and so forth. But it's OK to offer your worship appropriately according to the time and circumstances.

As stated by the Lord Narayana in Narada-Pancaratra, "Worship of the mind is called manasa-puja. One can become free from the four miseries by this method". Here what are the four miseries mentioned?

Birth, old age, disease and death. Any transcendental connection with the Lord is sufficient to award liberation from material existence and eternal residence in the spiritual world. The nine processes of devotional service are competent, individually or in combination, to offer all benedictions to the aspiring transcendentalists.

sri-prahrada uvaca
sravanam kirtanam visnoh smaranam pada-sevanam
arcanam vandanam däsyam sakhyam atma-nivedanam
iti pumsarpita visnau bhaktis cen nava-laksana
kriyeta bhagavaty addha tan manye ’dhitam uttamam

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.



What are the other kinds of Deities apart from 'Mental Deity'? Since for kali-yuga especially for householders, 'Mental-Deity' is not a recommended one, we should chant the holy name loudly, which help us to improve our stability of our mind. Then what is the name for 'chanting the holy name loudly'?

Chanting the Holy Name loudly, in company with others or alone, is called sankirtan or kirtan, respectively. The stability of mind required for manasa-puja or mental worship is rare in Kali-yuga. It is far better to set up a small altar in one's home. There are even services that supply inexpensive altar kits for home worship.

I read that we should not worship the Deity and offer bhoga within the vision of uninitiated person and non-vaisnava. Does that mean we cannot worship publicly because most people will not be initiated or vaisnavas?

A person in material consciousness does everything to please their material senses, therefore their senses are not at all under control. As soon as they see nice foodstuffs or other attractive offerings, they will covet and lust after them. This is offensive, therefore to save them from committing offense, we discreetly close the altar curtains when offering food and intimate worship, such as bathing, decorating and dressing the Deity. There is also public Deity worship, such as arati, classes and sankirtan, where everyone is invited.

 
Some kinds of spiritual activity and knowledge is fit for presenting to the public, and others are more confidential and reserved only for Initiates. For example, the actual text of the Esoteric Teaching is generally read and discussed only among Initiates, because others would misunderstand and doom themselves spiritually by various offenses.

 
But Bhagavad-gita is discussed openly in a public forum like this one, because Krsna spoke it in front of everyone, both friends and enemies. Nevertheless, without the confidential knowledge of the Esoteric Teaching, no one can understand Bhagavad-gita properly.



In SB 11.27.29 it is said:


Please kindly tell us, what does it mean "facing the Deity"?

In full temples like the ancient Venkata Rama temple in South India, not only is there a central Deity of the Supreme Lord, but also many small temples of the demigods, saktis and sages. These deities are positioned in their proper positions in relationship with the Lord. That is, they are in a subservient position, usually at a lower level and also in a lower position in relation to the whole temple structure. In Vedic etiquette the servant is always facing the Master, ready to perform any service if called.

Srila Prabhupada wanted to do something similar with his design for the Vedic Planetarium, which would show all the different levels of universal manifestation described in scriptures like Srimad-Bhagavatam and Brhad-Bhagavatmrta.



Could you please tell me who are the other Vaikuntha deities like 'Ganesha'? So i will not miss any of them before worshiping the Deity.

Ganesh, Siva & Devi, Badarayani (Vyasa) and Sarasvati. Generally one offers prayers to Ganesh at the beginning of any auspicious activity. Siva & Devi are controllers of the material world, as Mahesh and Maya. So we get their permission to worship the Lord with good facillity and without disturbance. Vyasa is the author of the Vedas, Vedanta, Puranas, Mahabharata, etc. and Sarasvati is the Goddess of Learning. With their blessings we can understand the Esoteric Teaching without any mistake.


I feel a lot of devotion toward Lord Ganesh. Is this OK?

There is nothing wrong with feeling devotion to Lord Ganesh; after all he is a great devotee. He is the demigod whose specific function is to destroy all impediments for devotional service. Vaisnavas worship him at the beginning of all auspicious functions, and we recommend having a picture of him on your altar for this purpose.


Who is Salagrama-Sila?

Salagram is a village in the Mukti-chhetra and Damodar-Kunda (north-west of Nepal) on the river Gandaki (Near Muktinath) in Nepal. The Saligram-silas are stones, technically known as Ammonite Fossils, that are considered sacred and worshipable Deities of Visnu. The stones often have complex shapes and astonishing features and markings. There are many kinds of Salagram-silas, such as Visnu-salagram, Narasingha-salagram, Matsya, Kurma, and other aspects of Visnu. There is an elaborate ritualistic form of worship of these stones. Salagram worship is recommended only for very advanced devotees and well-established temples, since any lapse or other offense in worship may lead to very serious consequences.

Where is the holy place named as 'Saukarava'?

This place is mentioned in the Adi-Varaha Purana, one of the most ancient Puranas, and has been lost to antiquity. In connection with overcoming offenses in Deity worship, any sacred place will do. The best sacred place is one where the Holy Name of the Lord is chanted offenselessly, and the best penance for any offense is to chant the Holy Names constantly.

SACRIFICE


What is meant by "the sacrifice of knowledge is greater than the sacrifice of material possessions" in Bhagavad-gita 4.33?

This is the same theme that pops up again and again in our discussions of philosophy, devotional practices and the difficulties of religious organizations. Basically the issue is one of understanding. Anyone can perform Vedic sacrifices like agni-hotra, charity, Deity worship or even nama-sankirtan, chanting the Holy Name of the Lord. But simply performing religious activities superficially through external imitation is inferior to performing them with a deep understanding and realization of spiritual truth. It should seem obvious that, for example, chanting the Holy Name with love is superior to merely repeating it like a parrot. But those whose aim in performing spiritual activities is actually something external, like relief from suffering or economic development, cannot see this.

The purpose or intention in performing spiritual activities is far more important than the service itself. In the perfectional stage, one's devotional service becomes almost pure intention, with very little external manifestation. Krsna says:

We often encounter this polarity between external religious activities performed by engaging the material senses on the platform of vaidhi-bhakti, and the internal service mood of the realized soul, performing eternal service activities with the spiritual body in direct association with the Lord on the platform of spontaneous love, or raganuga-bhakti. In the beginning of spiritual life, one must perform devotional service according to the regulative principles of the scriptures to develop a taste for transcendental life, or his so-called service is just a disturbance in the spiritual community. But an advanced devotee is also detached from the regulative principles and the outward display of devotional principles.

The real difference is in the consciousness and intention of the liberated soul. The advanced devotee has realized his eternal spiritual identity and form, and is active in service in the spiritual world in direct association with Krsna. Therefore external religious designations and activities based on the material body and senses are not very attractive to him. But the sacrifice of loving devotional service is so pleasurable that even his material body sometimes exhibits the ecstatic symptoms of devotional ecstasy. These cannot be imitated by the conditioned souls. One attains this exalted platform of spiritual life by deep study of the Vedas, understanding the real purpose of the Lord and leading to complete self-realization.




Why is chanting the Holy Name considered a sacrifice? What is being sacrificed?

The Vedic meaning of sacrifice is a little different from the common Western meaning. We sacrifice the senses of hearing and speech when we engage them in nama-sakirtan.

Maybe the word 'engage' is easier to understand in this context. When we engage something in the pleasure and service of the Lord instead of material sense pleasure, that is sacrifice. A devotee engages all his senses in acts of sacrifice just to please the Supreme Lord.


Srila Prabhupada explains:

"The yoga system instructed in this chapter is called sanātana-yoga, or eternal activities performed by the living entity. This yoga has two divisions of sacrificial actions: one is called sacrifice of one's material possessions, and the other is called knowledge of self, which is pure spiritual activity." [Bhagavad-gita 4.42 Purport]

What are fire sacrifices?

Agnihotra yajñas or fire sacrifices are Vedic rituals where a sacred fire is used as the altar, and sacrifices are offered into the mouth of God. Such fire sacrifices are very powerful when performed by qualified brahmanas who can actually invoke the presence of God.

For example, when Parasara Muni's father was killed by a demon, he was going to take revenge by performing a fire sacrifice to destroy the entire material world. Fortunately for us, his grandfather stopped him, because he really could have done it!

Anyway, such rituals are mostly invalid in the Kali-yuga. We perform the fire sacrifice nowadays mostly at the time of initiation or other major life commitments such as marriage. Here's a YouTube video of a fire sacrifice (43.00 minutes into the video).

I read that "Anyone who wears a necklace composed of Tulasi wood, will surely, at every step, get the reward of a horse sacrifice." What is a "Horse Sacrifice?"

PRAYER

In Bhagavad-Gita chapter 9, it talks about Lord Krisna being neutral in the material world. My question is whether or not we should pray? When I say pray I mean asking him to intercede in troublesome situations or for daily strength.

I guess you mean this sloka:


Krsna's neutrality means that He is not affected by material duality, the modes of material nature, karma or time. It does not mean that He is without compassion for our situation or that He does not want to help.

So we can and should pray to the Lord for support and relief, but we should also understand that our present condition is the karmic result of our previous activities. There is always some trouble on the material platform. But actually we are meant to serve the Lord on the spiritual platform, where there is no influence of material qualities or miseries. So our main prayer should be to attain self-realization so we can actually please Him with our sincere service.



Should I pray to the Lord for others who suffer in so many ways such as from earthquakes and other natural disasters? Similarly, should we pray for the souls of those who have left their body?

The Esoteric Teaching of the Vedic literature generally does not recommend that we pray to the Lord for temporary material benefit. Such material results are available from worshiping the demigods:


Krsna calls people in search of material gain less intelligent:


Why should we seek temporary material benefits through religion, when eternal spiritual benefit is available? Why should we approach God for material purposes, when we know that His purposes are only spiritual? Do we think that Krsna does not know or care about our material needs?

In the Phala-sruti section of Sri Visnu-sahasranama it is stated:


Death is inevitable; whoever is born must also die. Our material karma dictates the events of our temporal existence. Everyone's enjoyment and suffering in this life is already determined by their previous actions, but these are like a play on the stage of material existence, and do not really affect the soul.

So the real issue is getting people to somehow chant the Holy Names and secure their release from all the sufferings of material existence. This chanting process is the real remedy for all our suffering. The actual benefit in human life is the attainment of freedom from rebirth, and this is the ultimate benefit of the Esoteric Teaching.

As soon as Arjuna accepts Krsna as his guru in Bhagavad-gita, Krsna's first instruction to him is:


On average, 14,400 people die every day on this planet. Will lamenting about them stop the carnage? Will praying for them bring any of them back? Do we have the power to change anyone else's karma? Of course not. But with spiritual knowledge, we can change or even nullify our own karma by dedicating our work and activity to the purpose of the Supreme Lord.

Srila Prabhupada explains:


The Bhagavad-gita begins from this point; therefore Krsna first presents the science of the soul. Material compassion and welfare work are merely useless sentiment unless they also support authentic spiritual education and cultural training. The real disease, and the root cause of all suffering is the bewildered soul's misidentification with the material body. Real compassion means making Vedic education in the spiritual science of the Esoteric Teaching available to everyone so they can solve the real problems of life.

Therefore we have dedicated our entire life, energy and resources to propagating this mission, and we expect our sincere disciples to do the same. You cannot get this spiritual knowledge in any university; it is only available in an authentic esoteric school at the feet of a self-realized spiritual master. It is everyone's duty to help this movement bring real spiritual knowledge to everyone. Then when death does come knocking, as must inevitably happen sooner or later, the soul will be prepared for his destiny.

How can you help? Learn this Esoteric Teaching, practice it, become a disciple, become a teacher, dedicate your life's work and activities to spreading this knowledge. Learning this Esoteric Teaching and sharing it with others is the royal road to release from all karmic reaction.


Of course we do not want to see other people suffer; but we also have to keep in mind what the real antidote for suffering is. Simply providing material help for unfortunate people after the fact just does not address the real cause of their suffering.

If I give someone a meal, I keep them from being hungry for a few hours; if I teach them to cook, I benefit them for their whole life. We are focused on the ultimate remedy for all suffering, and remain focused on that point.







CHARITY


What are your views on charity?
Giving gifts is an important part of Vaisnava dealings.


Just like Srila Prabhupada often said,


It is not the magnitude of the gift, but the sincerity and affection with which it is offered. A real brahmana is never afraid to give away everything in charity, because he knows that Krsna is protecting him. In fact, a perfect brahmana always tries to remain poverty-stricken by giving in charity to other brahmanas, so that he will remain an object of mercy for the Lord and His devotees. This leads to a kind of good-natured competition among brahmanas to see who can give away the most in charity. It's the complete opposite of materialism.

According to karma-kanda, the process of advancement in Kali-yuga is giving in charity, but according to upasana-kanda, it is chanting the Holy Name. So Lord Caitanya's sankirtan movement combines the best of all Vedic processes, giving the Holy Name and sumptuous prasadam.



So is giving in charity is always a good thing ?

Srila Prabhupada writes,











AUSTERITY



How do you find so much time to work each day?

Srila Prabhupada was able to minimize his sleep, and in that way increase the amount of time available for service. However I find that I am not blessed with that austerity; in fact, this body has always required 8 hours of good sleep to be fit for service at all. When I was in ISKCON it was very difficult, because of the strict schedule as you know. Basically I was not capable of doing very good quality work because I never had enough rest.

My austerity consists in the fact that I kept on despite all kinds of discouragement from everyone, including my own godbrothers, and eventually attained the goal. Rather than a physical ordeal, it was an emotional one, where I had literally no close friends or support. No one outside of myself could perceive me as I really am, because of the artificial social standard based on vaidhi-bhakti alone.

Now after a great struggle lasting for many years I have finally established an external identity in harmony with my internal identity, and can be happy in this world and the next. But I have no secrets about managing time; I just make the best of every day, rising before dawn to do my literary work and usually getting in a 12-14-hour work day. Then I go out in the garden and dig weeds.




What do you think of the "no-touching" austerity? I was thinking of practicing it as I noticed Donald Trump does.

I don't know where you got this practice. It is not from our lineage. All our senses, including the sense of touch, should be engaged in the devotional service of the Lord:


There is nothing wrong with touching as long as the intention is to convey affection or for therapeutic purposes. Śrīla Prabhupāda took massage every day. Lord Śrī Caitanya Mahāprabhu was always embracing His devotees with great affection. Not touching seems very cold and impersonal. Do you really want to follow The Donald? Wouldn't you rather follow Lord Śrī Caitanya Mahāprabhu and His devotees?

These quotes are just from one chapter. There are hundreds of similar verses.




I might practice it anyway as I read it can be purifying. Plus I feel awkward when I touch people.

It sounds like you are anhedonic, and that is definitely abnormal. You should see a therapist about that. This idea of 'purifying' yourself by not touching anyone is impersonal and degrading. It has nothing to do with spiritual life, it is just your neurosis. Please do not speak of it again.

You also have a very disrespectful attitude. Even after being given good advice with scriptural references, instead of trying to understand it properly you just go ahead and do whatever you like anyway.

Even Lord Śrī Caitanya Mahāprabhu relishes touching His devotees:


The devotees of the Lord are purifying by seeing them, hearing from them, serving them and also touching them. What are you doing here? If you don't want to learn anything from us, then please just go your own way.

ARYUVEDA



What can you tell me about Ayurveda?

The main thing in Ayurveda is to stop performing sinful activities. It is useless to spend so much time and effort on herbs and cures until we stop creating bad karma. That is why we are getting sick! It's just like a person goes to the doctor and complains of all kinds of symptoms, and the doc asks "So what are you eating?" and he replies, "Well every day I am taking arsenic."

Well of course he is sick, he's taking poison. Similarly the average person in Kali-yuga is like the most fallen sinner in any other age. So first we have to stop sinning, then we can talk about health. Then we have to learn what we are, a spirit soul not the material body. BTW the complete Ayurveda videos and transcriptions are here.



Should we use Aryuvedic medicine to cure our ailments or is the best medicine devotional service, and this will cure us in due course?

The process of devotional service is the cure for the disease of material existence:


So one should certainly perform devotional service to the Lord as the highest priority of one's life. But we also have to be practical, and if there is some problem with the body, we should utilize our intelligence to get the benefits of Ayurveda and regain our health. Still, since even bodily health begins from a healthy condition of spiritual life, engaging in devotional service is the best foundation for a healthy life.









SPORT AND EXERCISE



I have read in scripture that Krsna enjoys sports, such as in SB 10.11.39. I'm frequently asked, "what sport do you like?"It seems that because its a quality in Krsna, every jiva has attraction for sports naturally. What is the correct approach we should have to sports in this material world? Is there such thing as having Krsna conciousness while engaged in sports in this world?

Of course, sporting with Krsna in the spiritual world is completely transcendental. Lord Caitanya used to play sporting games with His devotees while swimming in the Ganges. Therefore Srila Prabhupada called swimming "the Vaisnava sport."

But in general, material competitive sports are a waste of time. It is possible to make arts like music and literature Krsna conscious, but how can we make baseball or tennis Krsna-conscious? Therefore in general, material sports are discouraged.

In India the devotee children play sports and games in the context of Krsna-conscious education, but these are for healthy physical development and they are expected to give these up when they become mature. Plus, they are playing in association with other devotees children. I don't think we can find a comparable situation in our western culture.




Can we make exercises like running spiritual? (e.g. by listening to spiritual mp3s while we do).

Intense physical activity like running is in the mode of passion, and not only increases attachment to the body, but also creates suffering later on because of the wear and tear on the body.


Haṭha-yoga exercise is in the mode of goodness because it is linked with spiritual life, is slow and graceful, and includes breathing. Also Qigong (Chi K'ung) and T'ai Chi are very good exercises in the mode of goodness. Fast walking is just as good as running for aerobics, and Qigong is great no-impact exercise.




So it is OK to practice Chi K'ung in spiritual life?

Yes, I also studied and practiced T'ai Chi and Chi K'ung back in the days. I even went to Guam and studied with Chinese and Taiwanese teachers. Good stuff. It helps you become aware of energy, which is a step toward being aware of oneself as consciousness.

TILAK/PROTECTION

I feel like demonic forces are interfering with my practice. What can I do?

You should do the Nārāyaṇa-kavaca as described in Śrīmad-Bhāgavatam. That will protect you from all demoniac interference.

Could you please explain the application of Tilak?

You can find a nice guide to the mantras used when applying Tilak as part of the Narayana-kavacha shield here. A video of just the Tilak application and acamana can be found here. And here is some further information:


Marking The Body with Viṣṇu-Tilaka (ūrdhva-puṇḍra)

Śrīla Prabhupāda glorifies tilaka in the following Śrīmad-Bhāgavatam purport:

In the following letters, Śrīla Prabhupāda elaborates:


After putting on clean cloth, sit on a purified āsana (preferably a kuśa-grass mat) and apply ūrdhva-puṇḍra, or viṣṇu-tilaka, on twelve parts of the body. You should not apply tilaka in the bathroom. Tilaka refers to marks placed on the body using various substances. Ūrdhva-puṇḍra refers to the two vertical marks placed on the forehead and other parts of the body to indicate surrender to Lord Viṣṇu. The Padma Purāṇa and Yajur Veda state that ūrdhva-puṇḍra symbolizes the lotus foot of Viṣṇu. The twelve parts of the body on which we place the ūrdhva-puṇḍra marks are not arbitrary points. They are sensitive points that easily absorb the spiritual energy generated by reciting the names of Viṣṇu and mentally placing the Lord in those positions.

The Padma Purāṇa also states that wearing ūrdhva-puṇḍra is a mandatory prerequisite for performing yajña, charity, austerity, Vedic study, sandhyā rites (such as chanting Gāyatrī japa), or indeed any spiritual activity. A person without ūrdhva-puṇḍra is no better than a dead man, and one who wears horizontal marks—in this way breaking the Viṣṇu temple in the form of the vertical lines of ūrdhva-puṇḍra—goes to hell. The Padma Purāṇa recommends that whoever sees such a person should perform some kind of purification, such as looking at the sun or even bathing in a river or pond with his clothes on.

By contrast, to see someone wearing Vaiṣṇava tilaka is very auspicious. In the Padma Purāṇa Lord Śiva says to Pārvatī that one who sees a Vaiṣṇava brāhmaṇa wearing tilaka is freed from all sin, and if he remembers the name of that Vaiṣṇava with devotion he obtains the result of giving everything he owns in charity. In the Brahmāṇḍa Purāṇa the Lord says, “Even if born a caṇḍāla, or dog-eater, whoever wears viṣṇu-tilaka at the time of death, regardless of where he dies, mounts a Vaikuṇṭha airplane and ascends to My abode. If a man invites a Vaiṣṇava wearing tilaka into his home and feeds him, I liberate twenty generations of that man’s family from hell.”

If a devotee applies the marks of the Lord and chants His name, the Lord becomes pleased and resides with him. In this way the material body becomes a sanctified temple of the Lord. The Brahmāṇḍa Purāṇa states that a devotee who applies his tilaka with great care while looking in a mirror or looking at his reflection in water goes to the Lord’s supreme abode.

The tilaka is applied to twelve parts of the body—that is, on the forehead, navel, heart, throat, sides of the abdomen, arms, shoulders, nape of the neck, and lower back. Applying tilaka on these places and reciting Viṣṇu’s names sanctifies and dedicates the body to the Lord’s service.

The Hari-bhakti-vilāsa mentions that the ūrdhva-puṇḍra may vary in shape, color, and material according to a devotee’s sampradāya, but other features are shared. It should not be crooked, uneven, uncentered, dirty, or bad-smelling. On the forehead, the center portion between the two lines should be open from the eyebrows to the hair line, but should be joined at the bottom. The solid portion may extend three quarters of the way down the nose. Lord Viṣṇu is said to reside in the central portion, while Brahmā resides on the left and Śiva on the right.


Material for Tilaka

Ash, being in the mode of ignorance, and red candana (sandalwood), being in the mode of passion, should not be used for tilaka. Earth, being in the mode of goodness, may be used. The scriptures especially glorify gopī-candana, a special earth from Dvārakā. It is so pure that a cow-killer or any similarly sinful person can become free of sin simply by touching it. The Skanda Purāṇa declares that the person who has tulasī, conch, śālagrāma-śilā, dvārakā-cakra, and gopī-candana in his house need not fear going to hell. The Garuḍa Purāṇa assures us that even if a person performs his rites without the proper mantras or fails to perform śrāddha rites, if he wears gopī-candana* he still receives the permanent benefits of those activities. The Padma Purāṇa quotes Yamarāja as saying that gopī-candana and earth from the base of a tulasī plant are the best materials for making tilaka. If neither of these is available, says the Padma Purāṇa, one may use the earth from the top of a mountain, the bank of a river, a pond, the foot of a bilva tree, the seashore, an ant hill, or especially holy places of pilgrimage such as Śrī Raṅgam, Veṅkata-gīrī, Kūrma-kṣetra, Varāha-kṣetra, Narasiṁha-tīrtha, Dvārakā, or Prayāga. Following in the footsteps of Lord Caitanya, one may also use mud from Rādhā-kuṇḍa in Vṛndāvana to make tilaka. Candana that has been offered to the Deity may also be used as tilaka. If none of the above are available, one may apply tilaka using caraṇāmṛta water from the Deity; if caraṇāmṛta is unavailable, plain water may be used.


Bathing and Dressing

• Brush your teeth, scrape your tongue, and rinse your mouth. If you plan to shave, do it now, before bathing.
• With your upavīta thread wrapped around your ear, pass urine and stool and clean yourself (śauca).
• When starting to bathe, you may recite the following mantra:

• After drying yourself, rinse the towel or gaṁcha you used.
• Sit down and tie your śikhā while chanting the brahma-gāyatrī mantra once.
• Put on clean clothes; then perform simple ācamana as follows:

Sit on an āsana, and with a small spoon take some water from an ācamana-pātra and sprinkle it on your hands and feet.

• Chant oṁ keśavāya namaḥ and sip water from the brāhma-tīrtha (the base of the thumb) of your right hand.
• Chant oṁ nārāyaṇāya namaḥ and sip water from the brāhma-tīrtha of the right hand.
• Chant oṁ mādhavāya namaḥ and sip water from the brāhma-tīrtha of the right hand.

Acaman means to take water purified with mantras, chant a name of Visnu, sip a little and throw the rest. It is used for purification before any kind of worship chanting Gayatri mantra, fire ceremony, etc.


Applying Ūrdhva-puṇḍra-tilaka

Chant the following verses while rubbing gopī-candana in your right palm; then, while applying tilaka and clearing the middle space, chant the name of the appropriate form of the Lord (see below).

Alternatively, chant the verses given below one line at a time while applying the tilaka to the indicated places on your body. After each line of the verse, while clearing the space in the middle (where the Lord resides), chant the name of the appropriate form of the Lord. (Example: Chant lalāte keśavaṁ dhyāyen and apply tilaka to your forehead; then chant oṁ keśavāya namaḥ and clear the space in the middle.)

APPLY TILAK	CLEAR SPACE	LOCATION
lalāṭe keśavaṁ dhyāyen	oṁ keśavāya namaḥ	forehead
nārāyaṇam athodare	oṁ nārāyaṇāya namaḥ	stomach
vakṣaḥ-sthale mādhavaṁ tu	oṁ mādhavāya namaḥ	chest
govindaṁ kaṇṭha-kūpake	oṁ govindāya namaḥ	hollow of the throat
viṣṇuṁ ca dakṣiṇe kakṣau	oṁ viṣṇave namaḥ	right side
bāhau ca madhusūdanam	oṁ madhusūdanāya namaḥ	right upper arm
trivikramaṁ kandhare tu	oṁ trivikramāya namaḥ	right shoulder
vāmanaṁ vāma-pārśvake	oṁ vāmanāya namaḥ	left side
śrīdharaṁ vāma-bāhau tu	oṁ śrīdharāya namaḥ	left upper arm
hṛṣīkeśaṁ tu kandhare	oṁ hṛṣīkeśāya namaḥ	left shoulder
pṛṣṭhe ca padmanābhaṁ ca	oṁ padmanābhāya namaḥ	upper back
kātyaṁ dāmodaraṁ nyaset	oṁ dāmodarāya namaḥ	lower back

The śikhā area is not marked with tilaka; rather, after washing the right hand, wipe the remaining water on your śikhā while chanting oṁ vāsudevāya namaḥ.

The śikhā is the tuft of unshaven hair worn by brahmacaris. It is located on the back of the top of the head, where the hair naturally curls around a place called the brahma-randhra, or the place in the top of the skull where the prana exits from the highest cakra when a Brahman-realized soul leaves the body at the time of death.

For tilak you can use water or better, gopi-chandan which you can buy at the temple. That is special clay from Dvaraka where the gopis used to bathe and cry in separation from Krsna. Their tears mixed with the clay and now it is very fragrant and pure.

Real Tilak is made from the clay on the bank of the river Sarasvati near Dvaraka, India. It is a very special substance called gopi-chandan or gopi-chand. It is a light yellow, usually not powder but solid, and very pleasantly fragrant. It smells similar to sandalwood.

Some 'Hindu' stores may sell Siva-tilak, which is made from who-knows-what. Be careful of the Saivites. Everything they do is more or less impure. Best thing is to get your Tilak from a nearby temple. It should not cost very much.

Srila Prabhupada said that if we cannot get Gopi-chandan, we can use Diatomaceous earth or earth from an anthill to apply tilak.

---

From Sri Garga Samhita, Canto Six, Chapter Fifteen
Translation by Kusakratha Das

Text 15

yasya sravana-matrena
karma-bandhat pramucyate
gopinam yatra vaso 'bhut
tena gopi-bhuvah smrtah

Simply by hearing about Gopi-bhumi, which is so named because the gopis resided there, one become free from the bondage of karma.

Text 16

gopy-angaraga-sambhutam
gopi-candanam uttamam
gopi-candana-liptango
ganga-snana-phalam labhet

In Gopi-bhumi gopi-candana was manifested from the gopis' cosmetics. A person who marks his limbs with gopi-candana tilaka attains the result of bathing in the Ganga.

Text 17

maha-nadinam snanasya
punyam tasya dine dine
gopi-candana-mudrabhir
mudrito yah sada bhavet

A person who daily wears gopi-candana tilaka attains the pious result of daily bathing in all sacred rivers.

Text 18

asvamedha-sahasrani
rajasuya-satani ca
sarvani tirtha-danani
vratani ca tathaiva ca
krtani tena nityam vai
sa krtartho na samsayah

A person who daily wears gopi-candana tilaka attains the result of performing a thousand asvamedha-yajnas and a hundred rajasuya-yajnas. He attains the result of giving charity and following vows at all holy places. He attains the goal of life. Of this there is no doubt.

Text 19

ganga-mrd-dvi-gunam punyam
citrakuta-rajah smrtam
tasmad dasa-gunam punyam
rajah pancavati-bhavam

Twice as sacred as the mud of the Ganga is the dust of Citrakuta. Ten times more sacred than that is the dust of Pancavati-tirtha.

Text 20

tasmac chata-gunam punyam
gopi-candanakam rajah
gopi-candanakam viddhi
vrndavana-rajah-samam

A hundred times more sacred is the dust of gopi-candana. Please know that gopi-candana is equal to the dust of Vrndavana.

Text 21

gopi-candana-liptangam
yadi papa-satair yutam
tam netum na yamah sakto
yama-dutah kutah punah

Even if in the past he has committed hundreds of sins, if a person wears gopi-candana tilaka, then Yamaraja cannot take him away. How, then, can Yamaraja's messengers touch him?

Text 22

nityam karoti yah papi
gopi-candana-dharanam
sa prayati harer dhama
golokam prakrteh param

A sinner who daily wears gopi-candana tilaka goes to Lord Krsna supreme abode, Goloka, which is beyond the world of matter.

Text 23

sindhu-desasya rajabhud
dirghabahur iti srutah
anyaya-varti dustatma
vesya-sanga-ratah sada

In Sindhu-desa there was a king named Dirghabahu. He was cruel and sinful and he was addicted to visiting prostitutes.

Text 24

tena vai bharate varse
brahma-hatya-satam krtam
dasa garbhavati-hatyah
krtas tena duratmana

While he was on the earth this cruel sinner murdered a hundred brahmanas and ten pregnant women.

Text 25

mrgayayam tu banaughaih
kapila-go-vadhah krtah
saindhavam hayam aruhya
mrgayarthi gato 'bhavat

One day he mounted a sindhu horse and went hunting. With a flood of arrows he accidentally killed a brown cow in that hunt.

Text 26

ekada rajya-lobhena
mantri kruddho maha-khalam
jaghanaranya-dese tam
tiksna-dharena casina

One day, greedy to get his kingdom, with a sharp sword his angry minister killed him in the forest.

Text 27

bhu-tale patitam mrtyu-
gatam viksya yamanugah
baddhva yama-purim ninyur
harsayantah parasparam

Seeing him fallen to the ground and dead, the Yamadutas came, bound him, and, joking as they went, took him to the city of Yamaraja.

Text 28

sammukhe 'vasthitam viksya
papinam yama-rad bali
citraguptam praha turnam
ka yogya yanatasya vai

Seeing this sinner brought before him, powerful Yamaraja said to his scribe Citragupta, "What is the proper punishment for him?"

Text 29

sri-citragupta uvaca

catur-asiti-laksesu
narakesu nipatyatam
nihsandeham maha-raja
yavac candra-divakarau

Sri Citragupta said: O great king, he should be thrown into eight million four hundred thousand hells for as long as the sun and the moon shine in the sky.

Text 30

anena bharate varse
ksanam na su-krtam krtam
dasa-garbhavati-ghatah
kapila-go-vadhah krtah

On the earth he did not perform a single pious deed. He killed ten pregnant women. He killed a brown cow.

Text 31

tatha vana-mrganam ca
krtva hatyah sahasrasah
tasmad ayam maha-papi
devata-dvija-nindakah

He killed thousands of deer in the forest. He offended the demigods and the brahmanas. He is a great sinner.

Texts 32 and 33

sri-narada uvaca

tada yamajnaya duta
nitva tam papa-rupinam
sahasra-yojanayame
tapta-taile maha-khale

sphurad aty-ucchalat-phene
kumbhipake nyapatayan
pralayagni-samo vahnih
sadyah sitalatam gatah

Sri Narada said: Then, by Yamaraja's order, the Yamadutas took that sinner and threw him into a terrible, eight-thousand mile wide cauldron of bubbling boiling oil in the hell of Kumbhipaka. The moment that sinner came to it, the boiling oil, which was as hot as the great fires at the time of cosmic devastation, suddenly became cool.

Text 34

vaideha tan-nipatanat
prahlada-ksepanad yatha
tadaiva citram acakhyur
yama-duta mahatmane

O king of Videha, as Prahlada was unhurt in the same situation, that sinner was not hurt by the boiling oil. Then the Yamadutas described that great wonder to noble-hearted Yamaraja.

Text 35

anena su-krtam bhumau
ksanavan na krtam kvacit
citraguptena satatam
dharma-rajo vyacintayat

Yamaraja and Citragupta carefully reviewed the sinner's case and concluded that while he was on the earth the sinner had not for a moment performed even a single pious deed.

Text 36

sabhayam agatam vyasam
sampujya vidhivan nrpa
natva papraccha dharmatma
dharma-rajo maha-matih

Then Vyasadeva arrived in that assembly. Bowing down before Him, and carefully worshiping Him, saintly and noble-hearted Yamaraja asked Vyasadeva the following question.

Text 37

sri-yama uvaca

anena papina purvam
na krtam su-krtam kvacit
sphurad-agny-ucchalat-phene
kumbhipake maha-khale

asya ksepanato vahnih
sadyah sitalatam gatah
iti sandehatas cetah
khidyate me na samsayah

Sri Yamaraja said: When a certain sinner, who had never performed even a single pious deed, was thrown into the terrible boiling oil of Kumbhipaka, the oil suddenly became cool. Because of this my mind is now tortured with doubts.

Text 39

sri-vyasa uvaca

suksma gatir maha-raja
vidita papa-punyayoh
tatha brahma-gatih prajnaih
sarva-sastra-vidam varaih

Sri Vyasadeva said: O great king, the intelligent sages, who have studied all the scriptures, know that the ways of piety, sin, and spiritual progress are very subtle and difficult to understand.

Text 40

daiva-yogad asya punyam
praptam vai svayam arthavat
yena punyena suddho 'sau
tac chrnu tvam maha-mate

Somehow or other, by destiny, this sinner did perform a pious deed, and by that deed he became purified. O noble-hearted one, please hear the story of this.

Text 41

kasyapi hastato yatra
patita dvaraka-mrdah
tatraivayam mrtah papi
suddho 'bhut tat-prabhavatah

That sinner died in a place where from someone's hand some gopi-candana from Dvaraka had accidentally fallen. Dying in gopi-candana, that sinner became purified.

Text 42

gopi-candana-liptango
naro narayano bhavet
etasya darsanat sadyo
brahma-hatya pramucyate

A person who wears gopi-candana tilaka attains a spiritual form like that of Lord Narayana. Simply by seeing him one becomes free of the sin of killing a brahmana.

Texts 43 and 44

sri-narada uvaca

iti srutva dharma-rajas
tam aniya visesatah
vimane kama-ge sthapya
vaikuntham prakrteh param

presayam asa sahasa
gopi-candana-kirti-vit
evam te kathitam rajan
gopi-candanakam yasah

Sri Narada said: Hearing this, Yamaraja, who understands the glories of gopi-candana, took the sinner, placed him on an airplane that goes anywhere one wishes, and sent him to Vaikuntha, which is above the worlds of matter. O king, thus I have described to you the glories of gopi-candana.

Text 45

gopi-candana-mahatmyam
yah srnoti narottamah
sa yati paramam dhama
sri-krsnasya mahatmanah

One who hears this account of gopi-candana's glories becomes exalted. He goes to the supreme abode of Lord Krsna, the Supreme Personality of Godhead.

I don't have Tilak to do this. Is there anything else I can use?

You can get Gopichand Tilak at any Indian grocery store. If not you can use earth from an anthill or any pure place.

At the end of each mantra is it okay for me to chant "oṁ aśtrāya phaṭ"?

According to the Kavacha procedure, you chant oṁ aśtrāya phaṭ svāhā after establishing the ācamaniya-patra. That is the only time.

This Tilak process sounds awfully complicated and all these different mantras sound very odd to me. Is it necessary we do this process?

Start with chanting and studying the scriptures, and take up the brahminical practices gradually as you are able and inclined.

This is not the military, nor a church where everybody has to do the same thing. Our process is based on spontaneous attraction and love for God. Some students asked for the Tilaka process. Others like yourself are a million miles away from Tilaka.

It sounds like you are getting symptoms of misunderstood words on the mantras. But most of them are just different Holy Names of the Lord. They are not ordinary words, but they have the transcendental potency of the Lord. Gradually as you get used to the Sanskrit language, it will start to make more sense. Actually Sanskrit is the only language on this planet that is designed for discussing spiritual subjects.

So take it easy, one step at a time. The important things are chanting, regulative principles and the scriptures of the Esoteric Teaching. Everything else is optional.









MISC



Do you recommend keeping a journal?

First impressions are valuable, because one is moving from one level or stage of life to another, and the contrasts are especially piquant.

Yes, writing is an excellent discipline for realizing one's own stage of consciousness, because it forces us to organize and externalize our thoughts. Writing gives objectivity and mass to our thoughts, and helps us clearly see relationships that are obscure as long as they remain in the darkness of our minds. In my life, whenever I had to learn something difficult or technical, I would simply write it down, or draw some kind of chart. This is one of the great secrets of increasing intelligence that nobody believes, along with looking up definitions in the dictionary and modeling.




Why do you shave your head? Also, what are those patches of hair that you and ISKCON members have?

Srila Prabhupada established standards for the appearance of ISKCON preachers: short hair or shaved head, no beard, and sikha (devotee ponytail). This is not unique to ISKCON, but is the Vedic standard for a brahmacari (celibate student) living in the guru-kula (house of the spiritual master). However, in Vedic society there are many social and occupational divisions and spiritual orders, and each have their own standards of dress, hairstyle and social behavior.

It may seem a little complicated when one is conditioned by an artificial misconception of false social and spiritual equality, as in Western materialistic culture. But materialistic culture also has a class structure based on wealth and power. Vedic social classes are based on occupational duty and spiritual advancement.

Anyway, we are on the platform of raganuga-bhakti, or spontaneous loving devotional service to the Lord. Sometimes we wear a beard and short hair, and sometimes shave our heads. We are really not so much interested in following a complex and rigid set of rules and regulations as we are in doing whatever facilitates our love of God. So in general, we find that short hair is nice because of cleanliness. But in cold weather, or if facilities are unavailable, then a little hair is not a disqualification.

The sikha means a braid of hair coming from the brahma-randhra, or the center of the highest cakra on the top of the head. When a powerful yogi leaves the body, the life energy bursts forth from this spot. It is beneficial for spiritual life not to cut the hair growing from this place. Therefore brahmacaris living an austere life under the direction of the spiritual master do not cut the sikha.

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