To Offer Bhoga To Lord Krishna

Founder AcrayaOm Vishnupada Sri SrimadBhaktivedanta Narayana

Goswami Maharaja

1 0 8 Q & A

From: Center for BHAKTI StudiesAnd Sri Ranganatha Gaudiya Matha

Question 12: How and why to offer bhoga to Lord Sri Krishna?

Answer compiled by Bhaktivedanta Vishnu Daivata Maharaj from many sources including Srila Gurudev's book. For more info email Maharaj at [email protected]

The glories of Maha-prasadam

Blya-bhoga (offering bhoga )

The procedure for offering blya-bhoga (the offering of bhoga after magala-rat), madhyhna-bhoga (midday, rja-bhoga), tala bhoga (in the afternoon) and rtri-kalina-bhoga (before ayana or evening rat) is the same.

r r Rdh-Ka, r Gaurga and r Gurudeva should be offered bhoga on separate plates. If it is not possible to offer separate plates to each Deity, then one can offer bhoga to all of them on a single plate. In cases where the Deities have separate altars, it is obligatory to offer them separate plates of bhoga.

We should offer the bhoga with a feeling that r Gurudeva himself is offering the bhoga to r r Rdh-Ka or rman Mahprabhu.

The pjar should bring the following items:

Pdya water in ptra with a spoon.

camana water in ptra with a spoon.

Tulas leaves in a bowl, (as many as there are preparations to be offered).

A conchshell filled with water.

A quantity of flower petals.

Offering the bhoga

Bring in the bhoga to be offered, setting it up in front of the altar.

1. Offer pupjali, a few flower petals at the lotus feet of each Deity while chanting:

ea pupjalirm kl rdh-kbhy nama

(or the mla-mantra of the Deity one is worshipping)

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2. Offer the sanas by putting a few flower petals on each one while chanting:

idam sanarm kl rdh-kbhy nama,


3. Offer pdya while chanting:

etat pdyarm kl rdh-kbhy nama,


4. Offer camana while chanting:

ida camanya rm kl rdh-kbhy nama,


5. Place a tulas leaf on each preparation while chanting:

etat nivedyam sa tulas panya jalamrm kl rdh-kbhy nama

(or the mla-mantra of the Deity one is worshipping)6. Sprinkle a few drops of water from the conchshell onto each preparation, (this purifies the bhoga from any contamination that may have entered during or before the preparation) while chanting:

ida minna-pnydikarm kl rdh-kbhy nama


7. Touching the bhoga plate, chant the mla-mantra eight times, gaura-gyatr ten times and kma-gyatr ten times.

8. Come out of the Deity room, close the door and wait for some time, (10-15 minutes).

9. Again enter the Deity room.

10. Offer camana to the Deity while chanting:

ida camanyarm kl rdh-kbhy nama


11. Offer tmbla while chanting:

ida tmblarm kl rdh-kbhy nama


12. Then offer this prasda to r Gurudeva and all the sakhs in the following sequence:

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ida mah-prasdao sarva-sakhbhyo nama

ida mah-prasdao pauramsyau nama

ida mah-prasdao tulasyai nama

ida mah-prasdao vrajavasibhyo nama

ida mah-prasdao sarva-vaiavebhyo nama

ida mah-prasdao sarva-vaiavbhyo nama

ida mah-prasdaai r gurave nama

Duties after bhoga offering and arati

1. Cleaning the Temple After the blya-bhoga offering, while chanting the glories of the Lord in a mood of servitude, clean the Deity room and temple etc., either with water or with pure cowdung mixed with clay. Then clean the paraphernalia used in worshipping the Lord.

2. Picking flowers and tulas leaves

Guidelines:

L One should pay obeisances unto r Bhagavn, seek His permission and pick flowers and tulas leaves and majars according to the proper rules.

L It is prohibited to collect tulas leaves without having bathed. It is best to pick tulas and flowers after taking morning bath. One can also pick flowers before bathing and collect tulas leaves after bathing. When in case of emergency one is unable to take bath, one should put on fresh clothes, perform mantra-snna and with pure consciousness pick flowers and tulas leaves.

L One should never collect tulas leaves in a contaminated state; that is, when ones body or mind is contaminated.

L For the arcana of r Bhagavn, white and fragrant flowers are the best.

L Dry, stale, split or torn flowers, flowers which have fallen on the earth, flowers infested with insects, flowers on which hair has fallen, flowers which are in the budding stage, unfragrant flowers, flowers having a pungent smell, unsanctified flowers, flowers already smelt or offered and flowers grown in impure places like cemeteries are unfit for the worship of r Bhagavn.

L In the absence of flowers, one can offer flowers in meditation and offer tulas leaves or water.

L Flowers should not be washed with ordinary water. Flowers should be sanctified for the arcana of r Bhagavn by sprinkling candana or Ganges water on them while chanting the following mantra:

pupe pupe mah-pupe supupe pupa-sambhave

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pupa-cayvakre ca hu pha svh

O flowers, O great and auspicious flowers who have appeared from budding creepers, may you be purified.

Tulas-dev sev

1. After one bathes and performs hnika (morning sandhya or gyatr-mantras), one should offer obeisances and bathe tulas while chanting her prama-mantra and snna-mantra.

Tulas prama-mantra

vndyai tulas devyai priyyai keavasya caka-bhakti-prade devi! satyavatyai namo nama

I offer prama time and again unto Tulas-dev, also known as Vnd and Satyavat, who is very dear to r Ka and who bestows ka-bhakti.

Tulas snna-mantra

o govinda vallabh dev bhakta-caitanya-krisnpaymi jagad-dhtr ka-bhakti-pradyinm

O goddess, I am bathing you who are very dear to Govinda, who gives life to the devotees, who are the mother of the entire world and who bestows ka-bhakti.

2.While chanting the cayana-mantra, one should pick tulas leaves or majars very carefully to avoid giving any pain to Tulas-dev.

Tulas cayana-mantra

o tulasy amta-janmsi sad tva keava-priykeavrthe cinomi tv varad bhava obhane

O Tulas, you manifested from nectar and you are very dear to r Keava. Now I am collecting your leaves for the service of Keava. O bestower of benedictions, be pleased with me.

3. After picking leaves, recite the prayers begging for forgiveness.

Apardha - kam-prrthan-mantra

cayanodbhava dukha ca yad hdi tava vartate

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tat kamasva jagan-mta vnd-devi namo stu te

O mother of the universe, please forgive me if I have caused you any pain by picking your leaves. O Vnd-devi, I offer my humble obeisances unto you.

C h a p t e r E i g h tMadhyhna-bhoga and rat

(Forenoon bhoga offering and rat)

Madhyhna or forenoon bhoga offering and rat should be completed by noon.Before offering bhoga, the crown, flute and other paraphernalia of the Deity should be

removed. A tulas leaf should be placed on each and every bhoga preparation.We should offer the bhoga with a feeling that r Gurudeva himself is offering the bhoga to

rman Mahprabhu and/or r r Rdh-Ka.

Procedure:

The pjar should bring the following items:L Pdya water in ptra with a spoon.L camana water in ptra with a spoon.L Tulas leaves in a bowl, (as many as there are preparations to be offered).L A conchshell filled with water.L A quantity of flower petals.

Bring in the bhoga to be offered, setting it up in front of the altar.

1. Offer pupjali, a few flower petals at the lotus feet of each Deity while chanting:

ea pupjalirm kl rdh-kbhy nama


2. Offer the sanas by putting a few flower petals on each one while chanting:

idam sanarm kl rdh-kbhy nama


3. Offer pdya while chanting:

etat pdyarm kl rdh-kbhy nama


4. Offer camana while chanting:

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ida camanya rm kl rdh-kbhy nama,


5. Place a tulas leaf on each preparation while chanting:

etat naivedyam sa tulas panya jalamrm kl rdh-kbhy nama


6. Sprinkle a few drops of water from the conchshell onto each preparation, (which purifies the bhoga from any contamination that may have entered during or before preparation) while chanting:

da anna-vyajana-pnydika sarva rm kl rdh-kbhy nama


7. Place sacred thread around ones thumb, put right hand over plate, cover right hand with the left hand and, counting on the fingers, chant the mla-mantra for each Deity eight times, gaura-gyatr ten times and kma-gyatr ten times.

After offering all preparations, leave the Deity room and wait until r r Rdh Ka have accepted the meal. Meanwhile, perform krtana with the following bhoga-rat song:

Bhoga-rat krtana

(1) bhaja bhakata-vatsala r-gauraharir gaurahari sohi goha-bihr,nanda-yaomati-citta-hr

(2) bela hala dmodara, isa ekhanabhoga-mandire basi karaha bhojana

(3) nandera nidee baise giri-vara-dhrbaladeva-saha sakh baise sri sri

(4) ukt-kdi bhji nlit kumali ln dugdha-tumb dadhi moc-khaa

(5) mudga-ba ma-ba roik ghtnnaakul piaka kra puli-pyasnna

(6) karpra amta-keli rambh kra-sraamta rasla-amla dvdaa prakra

(7) luci cini sarpur lu rasval bhojana karena ka haye kuthal

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(8) rdhikra pakka anna vividha vyajanaparama nande ka karena bhojana

(9) chale-bale lu khya r-madhumagalabagala bjya ra deya hari-bolo

(10) rdhikdi gae heri nayanera koetpta haye khya ka yaod-bhavane

(1) Just worship r Gaurahari, who is always very affectionate to His devotees. r Caitanya Mahprabhu is Ka Himself, the same personality who has stolen the hearts of Nanda Mahrja and Mother Yaod.(2) Mother Yaod calls to Ka, My dear Ka, it is now very late. Please come and sit down in the bhoga-mandira and take Your lunch.

(3) On the order of Nanda Mahrja, Ka, the lifter of Govardhana Hill, and His elder brother r Baladeva and all the cowherd boys sit down in rows to take their lunch.

(4) They are then served with a feast of ukt, various kinds of green leafy vegetables, then nice savouries, a salad made of the green leaves of the jute plant, pumpkin, baskets of fruit, small square cakes made of lentils and cooked-down milk, squash cooked with milk, thick yoghurt and vegetable preparations made from the flower of the banana tree.

(5) Then they have fried squares of mung dahl paddy and urad dahl paddies, capts, and rice with ghee. Next they have sweetmeats made with milk, sugar and sesame, rice flour cakes, thick, cooked-down milk, cakes floating in milk and sweet rice.

(6) There is also sweet rice tasting just like nectar due to its being mixed with camphor. Also bananas, delicious cheese and twelve kinds of sour preparations made with tamarinds, limes, lemons, oranges and pomegranates.

(7) There are purs made with white flour and sugar, purs made with cream, and lus and dahl paddies boiled in sugared rice. Being very eager, Ka eats all of the prasda.

(8) In great ecstasy and joy Ka eats all of the various curries, sweets and pastries cooked by rmat Rdhik.

(9) Kas funny brhmaa friend, Madhumagala, is very fond of laus and he gets them to eat by hook or by crook.

(10) Beholding Rdhik and Her gop friends out of the corners of His eyes, Ka eats at the house of Mother Yaod, and is very satisfied.

8. Clapping three times, enter into the Deity room and offer camany and tmbla. There is no fault in seeing the bhoga offering while performing pj.

9.Offer camana while chanting:ida camanya

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rm kl rdh-kbhy nama


10. Offer tmbla while chanting:

ida tmblarm kl rdh-kbhy nama


After leaving the Deity room, continue the krtana:

(11) bhojannte piye ka suvsita vrisabe mukha praklaya haye sri sri

(12) hasta-mukha prakliy jata sakh-gaenande virma kare baladeva-sane

(13) jmbula rasla ne tmbla-maslth kheye kacandra sukhe nidr gel

(14) vilka ikhi-puccha-cmara hulyaaprva sayyya ka sukhe nidr jya

(15) yaomat-j peye dhanih-nitar-ka-prasda rdh bhuje haye prta

(16) lalitdi sakh-gaa avaea pyamane mane sukhe rdh-ka-gua gya

(17) hari-ll ek-matra jhra pramodabhograti gya sei bhaktivinoda

(11) After lunch, Ka drinks sweet drinks scented with rose water. Then all His friends, standing in lines, wash their mouths.

(12) After the cowherd boys wash their hands and mouths, in great bliss they take rest with Balarma.

(13) Kas devotees supply Him with betel nuts and bring Him pna with fancy spice and catechu. Eating the pna, Ka happily goes to sleep.

(14) While Ka happily takes His rest on an excellent bedstead, His servant Vilka fans Him with a fan of peacock feathers.

(15) Receiving an order from Mother Yaod, the gop Dhanih brings the remnants of food left on Kas plate and, being extremely delighted, rmat Rdhik eats them.

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(16) Lalit-sakh and all the other gops also receive His prasda, and within their hearts, in great joy, sing the glories of r r Rdh-Ka.

(17) hkura Bhaktivinoda, whose only joy is the wonderful pastimes of Lord Hari, sings this bhoga-rat.

11. Afterwards, clapping three times, again enter into the Deity room. Offer r r Rdh Kas prasda and nirmlya, (garlands and flower remnants) to r Gurudeva and all the sakhs in the following sequence:

ida mah-prasda

o sarva-sakhbhyo nama

ida mah-prasda

o pauramsyau nama

ida mah-prasda

o tulasyai nama

ida mah-prasda

o vrajavasibhyo nama

ida mah-prasda

o sarva-vaiavebhyo nama

ida mah-prasda

o sarva-vaiavbhyo nama

ida mah-prasda

ai r gurave nama

12. Perform Upga-pj,(refer to the procedure mentioned in the section on Upga-pj.)

13. After the bhoga offering, place the crown, va (flute) and other ornaments on the Deity.

14. Perform the bhoga-rat, which is the same as the procedure for magala-rat as mentioned previously.

C h a p t e r T e nThe rat Songs

r mah-prasda-mhtmya (Glories of r Mah-prasda)

To be sung before honouring mah-prasda:

mah-prasde govinde nma-brahmai vaiavesvalpa-puya-vat rjan

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vivso naiva jyate(Mahbhrata)

O king, those who have performed meagre pious activities never develop faith in mah-prasda, r Govinda, the holy name and the Vaiavas.

Prasda-sevay(from Bhaktivinoda hkuras Gtval)

(a)1) bhi-re!

arra avidy-jla, jaendriya the kla,jve phele viaya-sgaretra madhye jihv ati, lobhamaya sudurmati, tke jet kahina sasre

2) ka baa daymaya, karibre jihv jaya,sva-prasda-anna dila bhisei annmta po, rdh-ka-gua-go,preme ko caitanya-niti

O brothers! This material body is a place of ignorance, and the senses are a network of paths leading to death. The senses cast the soul into this ocean of material sense-enjoyment, and of all the senses, the tongue is most voracious and uncontrollable; it is very difficult to conquer the tongue in this world. O brothers! Lord Ka is very kind to us and has given us such nice prasda just to control the tongue. Now let us take this prasda to our full satisfaction and glorify r r Rdh-Ka, and in love call for the help of Caitanya Mahprabhu and Nitynanda Prabhu.

(b)

(1) bhi-re!ek-dina ntipure, prabhu advaitera ghare,dui prabhu bhojane bosilaka kari svdana, prabhu bole bhakta-gaa,ei ka ka svdila

(2) hena ka-svdane, ka-prema ise mane,sei preme kora svdanajaa-buddhi pari-hari, prasda bhojana kari,hari hari bolo sarva-jana

O brothers! One day at r Advaitas house in ntipura, Caitanya Mahprabhu and Nitynanda Prabhu were seated at prasda. When Mahprabhu tasted the green vegetables, He said, My devotees, this ka is so delicious! r Ka has definitely tasted it. At the taste of such ka as this, love of Ka arises in the heart. In such love of God you should take this prasda. Giving up all materialistic conceptions and taking Bhagavns prasda, all of you just chant Hari! Hari!

(c)(1) bhi-re!

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acr agane kabhu, mdhavendra-pur prabhu,prasdnna karena bhojanakhite khite tra, ila prema sudurvrabale, una sannysra gaa

(2) moc-ghaa phula-bai, li-ln-caccai,ac-mt karila randhanatra uddha bhakti heri, bhojana karila hari,sudh-sama e anna-vyajana

(3) yoge yog pya jh, bhoge ja habe thhari boli kho sabe bhikera prasda-anna, tri-jagat kare dhanya,tripurri nce jh pi

O brothers! Whenever Mdhavendra Pur took prasda in the courtyard of Mother ac, uncontrollable ecstatic symptoms of ka-prema overwhelmed him while he ate. O assembled sannyss, just listen to this. Mother ac cooked and prepared semi-solid preparations made with banana flowers, a special lentil preparation, baskets of fruits, small square cakes made of lentils and cooked-down milk, and many other varieties of prasda. Seeing her pure devotion, r Ka personally ate all these different vegetable preparations, which were just like nectar. All the results the mystic obtains in the execution of yoga will be obtained today in taking Bhagavns prasda. O brothers! Everyone simply eat the prasda of r Hari and chant His holy name. The entire universe glorifies and praises ka-prasda. Obtaining that prasda, Mahdeva iva dances in great joy.

Offerings for the Deity

The above mentioned bhaktyaga-arcana is also of two kinds: (1) the worship of r-lagrma-il, r-govardhana-il or any other Deity form of Bhagavn performed by ghasthas in their homes, and (2) the worship of formally installed Deities of Bhagavn, either ancient or modern, in temples for the purpose of preaching the glories of bhagavat-sev. The first kind is simple worship depending on the availability of paraphernalia according to ones means, whereas the second kind is rja-sev or a royal standard of worship. In the royal standard, the worship must be performed daily without fail. Any irregularity makes the entire worship faulty and offensive. The worship of the Deity should be performed solely for the pleasure of Bhagavn. Neophyte devotees perform arcana as an obligatory duty. In rja-sev, one must learn to tolerate the various hardships to be faced while executing the rules and regulations of arcana. With resolute determination one must not allow the hardships born of following the rules and regulations according to time, place and circumstance to deviate him from the faithful execution of his service. While performing rja-sev, both sannyss as well as ghasthas can vary the quantity of bhoga offerings to the Deity depending on the requirements of family, Vaiavas, guests and visitors. Even on fast days one must offer grains to the Deity, but must not accept those offered grains oneself. They can be taken the next day or given to someone who is not fasting. One should perform worship favourably according to the different seasons and should also offer the Deity of Bhagavn seasonal fruits, grains, sweets and so on. It is obligatory to remain extremely careful not to commit any sev-apardha.

Bhoga is first offered to Lord Krishna and then that mah-prasda is offered to Lord Shiva

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From Kal, rla Gurudeva and the parikram party returned to Pur Dhma, the abode of r Jaganntha, Baladeva, Subhadr and Sudarana. Along the way, they had darana of Kaaka, Bhuvanevara and other sacred places.

Bhuvanevara, also known as Ekmra Knana, is one of the principal places of pilgrimage in India, and is situated within the maala of r Ketra. In ancient times, Prvatj heard all about the glories of r Jaganntha Ketra, and performed rigid tapasy in Ekmra Knana to obtain darana of Bhagavn. Because of her devotion, Bhagavn r Hari appeared before her in the form of Vsudeva Ka. Seeing Prvats austere worship, one teardrop (bindu) fell from His eyes, and this formed a huge lake (sarovara), which became known as Bindu Sarovara. It is said that the word Hindu, signifying the ryan inhabitants of the area between the Himlayas in the north and Bindu Sarovara in the south, comes from the first syllable hi in Himlaya and the last syllable ndu of bindu.

In Bhuvanevara is a huge iva liga, which is famous as Bhuvanevara, and from whom the city takes its name. Nearby is the temple of r Ananta Vsudeva. Formerly, the bhoga offered in this Vsudeva mandira was offered as mah-prasda to Bhuvanevara Mahdeva, and Vaiavas accepted the prasda from r Bhuvanevara, although they do not accept the prasda from r Mahdeva anywhere else. Unfortunately, this custom of first offering bhoga to Viu has been stopped, and now Vaiavas no longer accept r Mahdevas mahprasda; they only accept it from the temple of Ananta Vsudeva. On November 19th, the parikram of Puruottama Ketra was completed and everyone returned to their respective places.

Argument in the discussion regarding touched and untouched (bhoga) in r Jaganntha Mandira

November 3rd, 1963: An article was published in the Bengali daily newspaper Yugnantara regarding the throwing away of thousands of rupees worth of bhoga in Pur. Today, November 1st, a person who was not engaged in Deity service touched the bhoga by sight before it was offered to r Jagannthaj in the evening. This resulted in an uprising amongst the cooks, and the police had to intervene. In accordance with the procedures of the temple, the outcome was that thousands of rupees worth of bhoga was disposed of into the ground. (V.N.I. 1.11.1963)Paramrdhyatama rla Gurudeva commented on this incident as follows. We are attracting the attention of the public by this incident, which r Jagannthadeva Himself has arranged. Some people try to disregard the offence of touch in bhagavat-sev and want to dismiss as insignificant the distinction between touched and untouched. Such people are hypocrites and are opposed to the path of dharma. We should accept this teaching of r Jagannthadeva and always remain on the path of distinguishing between touched and untouched according to stric rules. We should also instruct others to stay on this path. This deceitful teaching is atheistic, and we should never let it enter into the worship of Bhagavn, whether it comes from western atheists or native atheists. Even today the conception regarding lawful and unlawful food in r Jaganntha Mandira exists in different systems all over India. We consider that those who do not acknowledge the offence of touch (spara-doa) are untouchables.It is not an offence to touch this mah-prasda after the bhoga has been offered to r Jagannthadeva, for the food prepared by the cooks then becomes mah-prasda. But no one has the right to touch the bhoga before offering, apart from r Jagannthadevas servants who are qualified to prepare and offer it. No naivedya (offering) that has been touched by an

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unqualified person can ever be offered to r Jagannthaj. This is the correct opinion.Human beings should only accept r Bhagavns remnants, and it is improper to give anyone anything that r Jagannthaj has not accepted. r Jagannthaj is using this incident to teach us that Bhagavn does not want to accept any unofferable substances. There is another instruction within this one. Meat, fish, eggs, tobacco, tea, bs, cigarettes, chewing tobacco, alcohol, coffee, onion, garlic and so on cannot be included in the offering to Bhagavn. Therefore all these substances are to be rejected. Those who make use of these unlawful substances in hkura sev belong to non-bonafide sampradyas and are separate from Hindu santana-dharma. The stras call such people mlecchas, (untouchables or those born in the lowest caste).r Jagannthadevas sevakas and virtuous men of Hindu dharma were very pleased with rla Gurudevas argument. (From Biography of Srila BP Kesava Gosvami Maharaja)

Gurudeva is omniscient

OBJECTION 5) rla Prabhupda said, The crya is not God, omniscient. He is servant of God. rla Nryaa Mahrja presents rla Prabhupda as omniscient.

REFUTATION 5) If rla Prabhupda is not omniscient, if he cannot hear us at any time or any place, what would be the use of praying to him ? What would be the use of reciting the mantras for offering bhoga in front of his picture, if he is not present in his picture? Even demigods such as the gods of air, fire, water, and others, who are insignificant in comparison to rla Prabhupda, all witness the events of this world. This is described in rmad Bhgavatam. r Ka has personally confirmed that sarva deva mayo guru the guru is the embodiment of the sum-total of all the demigods. Guruu nara-matir /yasya v nrak sa -- one who considers the spiritual master to have the consciousness of a mortal being is a resident of hell.

One may ask why, in some statements, rla Prabhupda has presented an idea seemingly contrary to the statements in his books?

Making an offering to Jaganntha

Caitanya Mahprabhu and the Ratha-ytr chariot stopped midway between the Jaganntha Temple and Guic. There were hundreds of thousands of devotees there, offering many coconuts from wherever they stood, and He accepted the essence of their offerings with His eyes. They also offered many sweet and tasty preparations, including jackfruits, mangoes, and other fruits, some from as much as a mile or two away, and He ate those by His glance as well.

jagannthera choa-baa yata bhakta-gaanija nija uttama-bhoga kare samarpaa

r Caitanya-caritmta (Madhya-ll 13.197)

All kinds of devotees of Lord Jaganntha from neophytes to the most advanced offered their best cooked food to the Lord.

ge pche, dui prve pupodyna-vaneyei yh pya, lgya nhika niyame

r Caitanya-caritmta (Madhya-ll 13.200)

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The devotees offered their food everywhere in front of the car and behind it, on both sides and within the flower garden. They made their offering to the Lord wherever possible, for there were no hard and fast rules.

bhogera samaya lokera mah bhia hailantya chi mahprabhu upavane gela

r Caitanya-caritmta (Madhya-ll 13.201)A large crowd of people gathered while the food was being offered, and at that time r Caitanya Mahprabhu stopped His dancing and went to a nearby garden.

How Guru accepts offerings

Srila Prabhupada is not an ordinary person; he is "as good as God", so why should he have to depend on Supersoul, as ordinary conditioned living beings do? It is clear from Srila Prabhupada's own statements that this is not the process by which he accepted offerings. Dravida Prabhu says that Supersoul informed Srila Prabhupada about offerings, but according to Srila Prabhupada, when bhoga is offered, he personally offers it to Krsna:

"But offering the prasadam to present everything before the spiritual Master whose picture is also in the altar, means that the spiritual Master will take care of offering the foodstuff to the Lord." [Letter to Harer Nama: 68-05-28]

It was not (and is not) that Supersoul told him about our offerings; he accepts directly.

Q: In some of our temples, such as Vrndavana, the murti of Your Divine Grace has been installed and they are offering prasadam. So is it the same, that the prasadam is accepted by the guru?Prabhupada: Yes. Saksad-dharitvena samasta-sastraih. Guru is nondifferent from Krsna. That is accepted by all the sastra. Saksad-dharitvena samasta sastraih ("It is said") that bhavyata eva sadbhih, "and those who are advanced devotees, they accept it like that." [Nairobi October 27th 1975]

Srila Prabhupada made it clear that his murti was as potent as any other Deity:

"The murti of the spiritual Master should be treated as good as the Deity. Saksad-dharitvena samasta-sastrair, uktas tatha bhavyata eva sadbhih/kintu prabhor yah priya eva tasya, The guru should be treated as good as God. This is stated in all the sastras. The difference is that God is master-God and guru is servant-God. So the installation ceremony for such a murti should be similar to that done for other Deities." [Letter to Karandhara: 76-01-29]

Srila Prabhupada's picture is also non-different from himself.

"There is no difference between me and my picture. . . . The name and picture are as good as the person in spiritual world." [Letter to Jadurani: 72-09-04] "Next you ask if I am present in my picture and form? Yes. In form as well as in teachings." [Letter to Tusta Krishna: 72-12-14]

Dravida Prabhu's scenario depicts Srila Prabhupada as taking help from Supersoul, but Srila Prabhupada has stated that the spiritual master is himself a manifestation of Supersoul:

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"Thus the spiritual master is not different from the Supersoul sitting within the heart." [S.B. 4.28.52, purport]"So this Paramatma is also incarnation of God. And the same Paramatma, when He comes before you, being very much merciful upon you, to teach you from outside -- that is guru." [S.B. Lecture, 1972: 721001SB.LA]"The spiritual master is external manifestation of the Supersoul." [Letter to Rupanuga: 72-02-22]

It is stated in many places that the spiritual master is a direct manifestation of Krsna, and it is also stated that he is a plenary manifestation. In Srila Prabhupada's purport to Adi-lila, 1.34, he writes, "Tat-prakasan [previously translated as 'plenary portions'] indicates the direct manifestation of the Supreme Personality of Godhead, Nityananda Prabhu, and the initiating spiritual master." In Adi-lila 1.44, Sri Krsnadasa Kaviraja Gosvami writes:

"Although I know that my spiritual master is a servitor of Sri Caitanya, I know Him also as a plenary manifestation of the Lord." {C.c. A.l. 1.44]

Proper procedure for making bhoga offering

Sripad Brajanatha dasa: Next question: Some devotees think that your way of performing the morning program is different from what Srila Prabhupada taught them, and so they cannot accept it. They think it is a deviation.

Srila Narayana Maharaja: I want to clarify this for you. If you are doing arati of Krsna and Radha, what is the use of singing to Nrsmhadeva? You should chant the kirtana by Srila Bhaktivinoda Thakura, by Dina Krsnadasa, and others. Srila Narottama has written, Jaya jaya radha-krsna jugala-milana, and we should chant that. Suppose your gurudeva wants you to give him some mahaprasadam preparation, and instead you pour cold water on his hand. What is this? It is nonsense.

Prabhupada gave some concession for the beginners. Now, if you are performing arcana and arati of Radha and Krsna, then you should sing the song of that very Radha-Krsna arati. If you are performing the arati of Caitanya Mahaprabhu, Jaya jaya gauracandra, at that time why should you chant to Nrsmhadeva? If you are offering bhoga, then why chant namo maha-vadanyaya or namo brahmanya devaya? What is the need of those slokas? You should simply pray, "I am offering this bhoga to You. Please accept it. There are so many mantras and so many procedures. At first, for beginners, and for those who had not received second initiation, he said, "Oh, chant namo maha-vadanyaya, and He will accept your offering. But now, in developing further, you must utter the proper mantras and slokas. When performing arati of Caitanya Mahaprabhu, do not sing samsara davanala lidha loka to gurudeva. You should chant that before arati, and while arati is being performed, you should chant, Jaya jaya gauracandra or Jaya jaya Radha-Krsna jugala-milana. This arati should be sung. When you are making a bhoga offering, then you should pray srim klim radha- krsnabhyamor etat nivedyam klim gauraya svaha. This is the method adopted by Caitanya Mahaprabhu, and before that, by Narada, Vyasa, Sukadeva Gosvami, Isvara Puri, and Madhavendra Puri. This was also accepted by Svarupa Damodara, Raya Ramananda, Rupa Gosvami, and especially by Sanatana Gosvami in Hari Bhakti Vilas. He has given all these rules and regulations. Your Prabhupada was so kind, and therefore he made some concessions. He did not want to disturb anyone. He considered, "Somehow they should chant, Hare Krsna, Hare Krsna."

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After that, however, he said, "You should not commit any offense while chanting." After that he told them, "You should chant with a sense of relationship with Krsna." After that there were so many other things he wanted to tell you. He has written it all in his books, but so many were not intelligent to accept all his teachings. They neglected his words. They never honored the mood of their gurudeva, and thus they very quickly fell down. If those who appear to be in good standing are committing offenses, it is understood that they are also falling. They must be fallen. Those who are sincere grhastha-bhaktas or renunciates will be okay. We should therefore try to know the real deep meaning of what Srila Swami Maharaja has written. If they had followed his orders, I think they would never have fallen down. We must go deeply into his teachings.

Tridandiswami Sri Srimad Bhaktivedanta Narayana Maharaja WHO CAN OFFER BHOGA TO KRSNA?Germany: Dec. 16, 2001 (eve)

[The following lecture was put on Internet several months ago. However, many devotees joined the harikatha mailing list after this lecture was sent out, and many others just didn't read it when they received it. In a recent class given at Lake Washington on this subject, all the devotees present requested further information. Therefore, due to popular demand, we are sending it again.]

[Srila Narayana Maharaja is sometimes asked why the procedures and standards for offering bhoga to the Deities, as taught by him, appear different from those established by Srila Prabhupada Bhaktivedanta Swami Maharaja. In the following class, given on Dec. 16, 2001, Srila Maharaja replies:] [Srila Narayana Maharaja:] If you want to ask anything, you can ask. For example, I heard a question regarding a person who is not initiated, or a person who has only received first initiation (harinama). The question was asked, "Has such a person the right to make offerings to Krsna? What should he do?"

Suppose a person is not initiated at all, but he has faith and honor for Krsna and he knows that Krsna is Supreme Personality of Godhead. Or, he believes in Nrsimadeva or Rama or any Visnu-tattva as the Supreme Personality of Godhead. He wants to serve, he is engaged in some puja, and he has learned something from his family, his father, mother, or anyone else. He can offer preparations to Krsna. We have heard from sastra:

nanopacara-krta-pujanam arta-bandhohpremnaiva bhakta-hrdayam sukha-vidrutam syatyavat ksud asti jathare jaratha pipasatavat sukhaya bhavato nanu bhaksya-peye

"As long as there is hunger and thirst within the stomach, varieties of food and drink make one feel very happy. Similarly, when the Lord is worshiped with pure love, the various activities performed in the course of that worship awaken transcendental bliss in the heart of the devotee." (Caitanya-caritamrta, Madhya-lila 8.69)

If you are fully initiated but you do not have love and affection for Krsna, then even if you offer something by mantra and 16 kinds of paraphernalia, Krsna will not accept your offering. On the other hand, if you have prema, Krsna will have so much hunger for taking whatever you offer. Krsna thinks, "When My devotee offers anything to me, I will take it. I will accept

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it, because he has prema. If that pure devotee is bringing something to Krsna and he has not yet offered it, Krsna will run after him to take it.

Even if one has not received second initiation, if he offers anything with bhakti, Krsna is bound to accept his offering. It may be that one has devotional impressions from past births, and in this birth he has surrendered to a sad-guru. The abovementioned verse is for him only. It is not meant for kanistha-adhikaris, those who are without such past impressions and who are just beginning to receive impressions in this birth by somehow associating with devotees. If one has some transcendental sraddha, he can make an offering. The kanistha-adhikari Vaisnava does not have very much faith. He is not of that high caliber.

Srila Swami Maharaja introduced something for his new disciples. Even if they had not received second initiation, he told them, "You can offer bhoga to Krsna by the mantra:namo maha-vadanyaya krsna-prema-pradaya te / krsnaya krsna-caitanya-namne gaura-tvise namah and namne bramanya jagat"

A question may arise here: "Did Srila Swami Maharaja take initiation from his Gurudeva or not? Did he know all the rules and regulations for offering bhoga? Did he give those mantras [which are not for offering bhoga, but rather for offering obeisances] out of his ignorance, or did he purposely and knowingly give them? What is the reality?" The reality is that Srila Swami Maharaja considered, "Somehow I should gradually introduce all the rules and regulations. For these neophytes, the only rule and regulation is that they should not take meat, eggs, and alcohol. They should not smoke or engage in other abominable activities. They should think that they are devotees." For that purpose your Prabhupada gave initiation into the Hare Krsna mantra, and he told his young disciples, "Now you are devotees. You can now offer bhoga by this mantra: 'Namo brahmanya devaya'"

This is not an offering mantra. He knew this, but he purposely did not give the offering mantra because at that time his disciples were not qualified to receive it. Proper following was very difficult for them. Now, however, so much water has passed under the bridge. Now they are very qualified, even more so than Indians. They can do it now. Now they should make offerings according to the proper procedures, and your Prabhupada has therefore sent me. He told me, "Go and introduce all these principles."

At present, the devotees are offering agarbatti (incense) for much longer than necessary when they perform arati. At that time Krsna is very hungry, thinking, "When will he finish?!" Then, after the incense, they offer a lamp, again for too long. Again Krsna thinks, "I'm so hungry. If he does not stop this arati soon, I will die of hunger. I will definitely die today." Therefore, Krsna runs away as they perform arati. Don't follow this drawn-out procedure. Try to follow what has been written in the scriptures that teach the proper procedures. You can offer agrabatti to Krsna three times, and then to His associates. The lamp may be offered fourteen times, but not more than that. Otherwise, Krsna will be very upset and run away. He especially fears if someone improperly offers the camara. He thinks, "Oh, he came to make an offering, but now he is exercising." Don't discover new things. Follow what is written in the authorized sastras.

Srila Swami Maharaja somehow engaged them. It was very, very difficult for him, as it would have been for any pure guru at that time, to introduce the actual strict procedures. "Jena tena prakarena" He introduced them to the line of bhakti and engaged them. [In his lecture of Dec. 20, 1966, Srila Prabhupada explained, "Rupa Gosvami, one of the big acaryas, says, yena tena prakarena manah krsne nivesayet: 'The first business is that somehow or other people should

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be Krsna conscious." So far rules and regulations are concerned...yena tena prakarenamanah krsne nivesayetsarve vidhi-nisedha syuretayor eva kinkarahIf one takes to that line of activities, Krsna consciousness, then all regulations will follow as a servant follows a master. If the master starts, the servant follows. Similarly, the rules and regulations will follow automatically.'"] Now the time has come for us to reform and progress. At the time of offering your preparations, you should utter the correct mantras: "Etat naivedyam sa tulasi paniya jalam, kling gauraya svaha," and so on.

At first you should remember your Gurudeva and think, "Krsna may reject my offering, but He cannot reject my Gurudeva's offering." You should offer the bhoga to Gurudeva, not for his eating it, but for his offering it to Radha-Krsna and Mahaprabhu. Then you should call the Deity. Still now, in Puri, at the Radha-Kanta Matha, the vigraha of Sri Gopal Guru is presented the bhoga, and after that, thinking that Gopal Guru is making the offering, the bhoga is offered to Thakurji. Try to follow all these principles. Those who have not received second initiation, therefore, should take initiation. Otherwise, if the Guru thinks they should wait for some time, they can offer in this way: "Prabhu [Krsna], I don't know anything. Gurudeva, please offer this." And he can do it. Krsna is 'bhava grahi janardana.' He accepts an offering according to the level of devotional qualification of the devotee making the offering. Such a devotee can offer according to his ability. [Prabhupada stated in his lecture of May 25, 1969, "But in everything we do, devotion and sincerity are the real things. There is a word in Sanskrit; bhava grahi janardana: This means the Lord accepts service in devotional emotion. If we are sincere in offering something to the Lord in devotional love, He will accept it. The procedure may not be very correct, but the desire being sincere, He accepts our offering. This is also confirmed in the Bhagavad-gita. He accepts foodstuffs from devotees because they are offered to Him in complete love and affection. That is required."]

Now our time is over. If you have any questions, or you want to discuss anything with me, you can come to see me. Our classes here in Germany are finished, and now our school will go to America for some days.

Offering of bhoga to Lord Nrsimhadeva on Nrsimha Caturdasi

Before I begin my class, I want to announce that tomorrow is Nrsimha Caturdasi vrata. Out of mercy Nrsimhadeva came, saved Prahlada Maharaja, and killed the big demon Hiranyakasipu on this very day on caturdasi of this month. We should try to observe this vrata. It is better if we follow nirjala, a full fast, and not even drink water. In India almost all devotees do nirjala, but for you Western devotees we give concession. You may take something, but not corn, wheat, rice, grains or anything made with grains. You can take some vegetables, juice, milk, yogurt and so forth, but dont take so much. And, if you are not taking anything, that will be very good. The mercy of Nrsimhadeva will come upon you. We should also consider that Srila Swami Maharaja gave concessions, and therefore you can observe the vrata like that, but you should all observe Nrsimha Caturdasi from the beginning of the day. After morning arati, you can also sing the kirtana of Nrsimhadeva: namaste narasimhaya prahladahlada dayine. From the beginning of our daily routine of classes, [Besides Srila Narayana Maharaja's morning and evening classes, there are usually three other classes given by other devotees] we should try to try to explain the six of seven chapters in the 7th Canto regarding Prahlada Maharaja. Also, at midday, you should make an offering of

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bhoga to Lord Nrsimhadeva. You can offer grains and all else to Nrsimhadeva, because He is not bound by any restrictions. In this class we will explain so many things about the teachings of Prahlada Maharaja, and after that there will be a drama play showing the pastimes of Prahlada and Nrsimhadeva. (Lecture of Srila Gurudeva)

How Vishnu-priya devi and Saci Matha served Mahaprabhu

After accepting the sannyasa order, Mahaprabhu went to Jagannatha Puri, and from Puri He returned to Navadvipa on the way to Vrndavana. While there, all the residents came from here and there by boat and other conveyances to see Sacinandana Gaurahari. Even dogs and blind persons came, and Saci Mata also came.

Everyone was present except Visnu-priya. Why was she not allowed to come? This is the symptom of love and affection for Krsna. If you will give up your dear-most object for Krsna, this is the symptom that you have some love and affection for Him. Sri Caitanya Mahaprabhu taught this by His own example, and for this reason Visnu-priya was not there. Everyone else was allowed to come, but she was not.

What was she doing? She was weeping continuously. She was more attached to Sri Caitanya Mahaprabhu than anyone else was, and she was more detached from worldly things than even Caitanya Mahaprabhu Himself. She maintained her life by taking some grains of rice, one by one, and using them as counting beads as she continually chanted, "Hare Krsna Hare Krsna, Krsna Krsna Hare Hare, Hare Rama Hare Rama, Rama Rama Hare Hare." Every time she completed the utterance of these sixteen words, she picked up one grain of rice and placed it on a pile. She would wash the rice grains, one by one, with the water of her tears as she chanted until midday, and then she would cook that rice with some vegetables. She would then give the bhoga to Mother Saci, who would offer it to her Deity, Narayana. After that she would eat very little of it, remembering the pastimes of Sacinandana. Her life was totally absorbed in Lord Krsna and Sri Caitanya Mahaprabhu, and she chanted Hare Krsna day and night. After some time Mahaprabhu somehow gave her a Deity of Himself, made from neem wood, and that Deity is being worshiped in Navadvipa up to the present day. Visnu-priya used to worship that Deity, weeping bitterly and talking with Caitanya Mahaprabhu, and He would also speak to her in the form of that Deity.

Saci Mata also remembered Caitanya Mahaprabhu always. She used to offer Him prasadam, and He used to come to her house and eat it although she thought His coming was only her imagination or only a vision. He was bound to come bound by the love and affection of Saci Mata and Visnu-priya devi.

If one wants to serve Mahaprabhu or Radha-Krsna, he must be like Visnu-priya. She was much more renounced than anyone else, including Mahaprabhu. He was renounced, but not like her. Also, He was always surrounded by so many bhaktas who consoled Him, but she had none to console her. (Lecture of Srila Gurudeva)

Do not eat Maha-prasada, rather serve and honor it.

A person asked me, "What do you eat?" I replied that I have never eaten anything in all my life. He said, "It is not possible." I replied that I offer bhoga to Thakurji. I serve Him first, and then I serve His maha-prasada. One should first serve the Lord and then honor the maha-prasada. Make your mood like this. Bhagavan is giving everything, so you should serve Him first. In this way you will not become entangled in karma; otherwise you will become

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entangled and be obliged to take repeated births and deaths in this material world. (Lecture of Srila Gurudeva)

rddha performance for the deceased relatives

A pure and surrendered devotee may be in this world or that world. Wherever they may be, they will not give up their bhakti. There was once a high class of devotee. First he was in family life, but he was not satisfied with his life. He was a very big king, with unlimited wealth, an army, very lavish palaces, and so on, but because he had no son, he was not happy. He thought, "If there is no son, who will look after the kingdom when I die? Who will liberate me by offering oblations?" In Indian culture, when one's father or mother dies, the son performs a ceremony and offers bhoga to Visnu or Krsna, and then he offers the prasada to the deceased relative so that he or she will be liberated from hell and instead be able to reside on a heavenly planet. The king considered, "Who will do this? If I have no son, it must be due to my past sinful activities." He was very, very worried. (Lecture of Srila Gurudeva)

Can I offer food to Krsna without the gopala-mantra?

[Question:] Can I offer food to Krsna without the gopala-mantra?

[Srila Narayana Maharaja:] We should not offer foodstuffs by the gopala-mantra. There are particular offering mantras, and they are written on the paper devotees receive when they take second initiation. We offer bhoga (unoffered foodstuffs) by the mantra "etat naivedyam sa tulasi paniya jalam, klim gauraya svaha, srim klim radha-krsnabhyam namah".

[Question:] If I do not have diksa or gopala-mantra, what should I do?

[Srila Narayana Maharaja:] You will have to wait. Go on practicing what I have taught you. Meditate on Sri Gurudeva, Sri Sri Radha and Krsna and Sri Caitanya Mahaprabhu. (Conversation with Srila Gurudeva)

Chant correct mantras while offering bhoga

I have heard from some devotees that when they offer bhoga to Sri Sri Radha and Krsna and Sri Caitanya Mahaprabhu they chant: "Namah om visnu-padaya krsna-presthaya bhutale", or "Vancha-kalpa-tarubyas ca krpa-sindhubhhya eva ca." This is not the exact mantra for offering bhoga. When a devotee is brand new, knowing nothing, he can do this, and Parama-pujyapada Srila Bhaktivedanta Swami Maharaja gave this to devotees in that category. A person can do this in the preliminary stage, and by mind he can say, "I am offering this beautiful and delicious food to you. Please accept it."

This is how you should practice and meditate in the beginning, but after that you should come to the proper line of Srila Sanatana Gosvami's Hari-bhakti-vilasa, to the writings of Sri Gopal-guru Gosvami and Sri Dhyanacandra Gosvami, and down to Srila Bhaktisiddhanta Sarasvati Thakura, my Gurudeva Srila Bhaktiprajnana Kesava Gosvami Maharaja and to Srila Bhaktivedanta Swami Maharaja.

Each activity of worship has its own mantra. I think that not all of you have received second initiation, so I should not declare all the details in public. Instead, I am giving only an outline. We will have to chant a mantra when we give anything to Thakurji (the deity). Do not think, "I am offering;" otherwise your offering will be rejected. Do you understand why? We do not

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possess even saranagati (the six types of surrender). Saranagati includes the conviction that "Krsna will support me; He will nourish me; He will certainly save me; He will give me anything I want."

If we have that faith in Krsna, then why do we go to rich persons to beg? When any suffering comes, why do we say, "O, save me God, save me God"? Has Prahlada Maharaja prayed in this way? Did he beg Krsna, "O, save me!" when Hiranyakasipu tried to kill him? Srila Haridasa Thakura was beaten in twenty-two market places and his flesh and muscles were torn off; but he didn't say, "Krsna, save me!" He never said this. He knew that Krsna would save him. He had no doubt at all, and he was saved. This is saranagati.

Srila Bhaktisiddhanta Sarasvati Thakura has said that Lord Krsna will not accept any offering from those who are not saranagata and those who are not chanting one lakh (64 rounds) of harinama daily. He will not accept anything from them.

To whom can you offer? Your pure Gurudeva is sarangata to Krsna, and he has so much affection for Him. He is a sakhi in Krsna's lila, and He is very near and dear to Sri Caitanya Mahaprabhu in his male form. If we offer the bhoga to Sri Gurudeva to offer to Krsna, it will certainly be offered to Krsna and accepted by Him there is no doubt about this. If you personally give it to Krsna, it is doubtful that He will take it. Do you understand? We are not bona fide Vaisnavas yet, so we must call Gurudeva and utter, "Gurudeva, please come idam asanam aim guruve-namaha".

"Idam acmanayam this is the water for washing you mouth." You should think that your Gurudeva is sitting there with you. You will place your offering in his hands, not for him to take himself, but to offer to Radha and Krsna. Then Gurudeva will call, "O Srimati Radhika, please come and give this to Your Svami, Your istadeva, Your beloved, Krsna because He will not take from anyone else's hand. If You give it to Him, He will surely eat it."

Then, as Radhika is sitting and fanning Krsna, telling Him, for example, "This laddhu is so beautiful. Take this first." And then He takes another ladhu a manohara ladhu. Then Srimati Radhika tells Him, "You have not yet taken this very beautiful and delicious chutney. Krsna will then taste it and say, "Oh, very beautiful!"

Then She will give Him a spoonful of a different preparation, and He will say, "Everything is so delicious." She will then continue to say about the various preparations, "You should taste this; You should eat this." In this way He will take.

There is a special mantra for this. "Vancha-kalpa-tarubyas" will not do at this time. That obesiances mantra should be uttered when there is a Vaisnava or many Vaisnavas present, to show them honor. Moreover, that mantra will not enter Goloka. It is only for the stage of sadhana (the practice stage). There, in Goloka, all the associates of Radha and Krsna are present all are sakhis and sakhas. We cannot utter the obesiances mantra there. It is not uttered at the time of offering or taking maha-prasadam. It is uttered when Vaisnavas are gathered and we are hearing something from them. At that time we will pray, "Vancha-kalpa-tarubyas ca krpa-sindhubhhya eva ca" to them all.

When prasada is offered to Krsna, the mantra "namo maha-vadanyaya" will also not do. You can say this after you have completed the performance or observance of arati, or at the time of prayer, or at the beginning of your chanting. While remembering and chanting harinama you should utter this and think, "I am so worthless."

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So there are special things we have been told to do. There is a special mantra for Radha and Krsna. Do not offer bhoga to Gurudeva; it is not the correct process to tell him, "Please eat this, and after that offer the same prasada to Radha and Krsna."

Regarding arati, if Sri Guru's altar is somewhat separate from that of Radha-Krsna and Sri Caitanya Mahaprabhu, we can offer his arati first and keep the paraphernalia at his altar. After that you should take a new stick of incense, for example, and offer it to Radha-Krsna or Sri Caitanya Mahaprabhu. Then, when Their arati will be done, Their prasada (the incense or any other item) should be given to Gurudeva and then to all others present.

Regarding offering bhoga, it is first given to Radha-Krsna or Sri Caitanya Mahaprabhu, and after that Their Prasada is offered to all the sakhis. "Guru-rupi-sakhi" (Gurudeva in the form of a sakhi) is giving it to all. Gurudeva will not take and then give the remainder to Radha Krsna or Sri Caitanya Mahaprabhu. This is not proper. Arcana will be first performed to Gurudeva, but offerings are made first to Radha-Krsna.

If there are three altars, you can give three plates of bhoga. After offering to Radha and Krsna, the prasada should be given to Gurudeva to give to Lalita, Visakha and all other Vrajavasis. We should always remember all these instructions. Then our process will be in line, and then the deities will accept.

But do not disturb anyone and make problems. So that no problems will come, let devotees in the Iskcon temples continue in the process established in the beginning by Parama-pujyapada Srila Bhaktivedanta Swami Maharaja. He later gave the mantras when he established formal deity worship, as I am giving, and he wanted all his second initiated disciples to learn them, but most of the devotees do not know about this.* [see endnotes] Therefore, those who want to advance further should follow the principles I have been outlining here in their rooms and houses, with other like-minded devotees. Srila Swami Maharaja wants this now. He has ordered me to tell you this.

[Nirguna dasa:] We should call to our Gurudeva, so he will offer to Radha and Krsna? Do I understand correctly?

[Srila Narayana Maharaja:] Yes. First we should call him, but not to give, saying, "Please take." We should call Gurudeva with the words, "idam asanam acamaniyam aim guruve namah." [This offers honorable welcome, a seat and mouthwash.]

If you understand that your Guru has come, then give him the offering, thinking, "Please offer this. I am not qualifed to do so." He will call Srimati Radhika, but the mantra should be uttered by us. Then pray to Sri Radha and Krsna, "Idam acamaniyam" and so on.

Then, after uttering the mantras for offering the naivedyam (bhoga, or unoffered foodstuffs), again utter the mantra for offering acaman (mouthwash).

Then, "idam tambulam" This means Gurudeva is giving betal nuts to Radha-Krsna. That is, Gurudeva is placing it in the hands of Lalita or Visakha, she is giving to Srimati Radhika, and Radhika is giving it to Krsna.

Then, "etat puspanjali" The offering of flowers is called puspanjali. And then, after everything else is done, give them garlands. After that, if it is the mid-day offering, you should

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do arati. All this should become systematic.

Who will tell you this? The siksa-guru may tell you. A siksa-guru, who is in the line of the diksa-guru and in whom you have faith, is also needed. If one is not very advanced, and his diksa-guru is not available or he has departed from the world, then a Vaisnava who is so much more qualified and advanced than us can be accepted. He can make us qualified.

[*Editors' Endnotes In 1974, Srila Prabhupada translated Sri Caitanya caritamrta. There, in Madhya-lila chapter 24, beginning around text 225, Sri Caitanya Mahaprabhu is instructing Sri Sanatana Gosvami to write the book Hari-bhakti-vilasa, which would have all the rules and regulations of deity worship, along with appropriate mantras.

An example of how Prabhupada wanted the proper mantras to be uttered for each activity is given in one of his purports of the above-mentioned dialogue: "'As far as placing the deity in the bed is concerned, if the deity is large and heavy, it is not possible to move Him daily. It is better that a small deity, which is also worshiped, be taken to the bed. This mantra should be chanted: "agaccha sayana-sthanam priyabhih saha kesava. O Kesava, kindly come to Your bed along with Srimati Radharani.' (Hari-bhakti-vilasa 11.40)"

In January 1976, Srila Prabhupada wrote several letters in his attempt to get the Hari-bhakti-vilasa translated and made available for all initiated brahmanas. One such letter is as follows: "Now, beginning from this year's Mayapura festival, the devotees will begin preparing for Bhakti-sastri examination. Therefore we require a guidebook for deity worship, arcana-paddhati, based on Hari-bhakti-vilasa. All brahmanas will be responsible to learn this book. I would like to have the manuscript ready as soon as possible, preferably by Gaura Purnima. So please work diligently for this. Pradyumna began this, but I do not know what he has done with his work." (letter to Nitai dasa)]

[Part 3 of this lecture will follow soon.] (Lecture of Srila Gurudeva)

The glories of Maha-prasada

maha-prasade govinde nama-brahmani vaisnavesvalpa-punyavatam rajan visvaso naiva jayate

["Persons who are not very highly elevated in pious activities cannot believe in the remnants of food [prasadam] of the Supreme Personality of Godhead, nor in Govinda, the holy name of the Lord, nor in the Vaisnavas." (Skanda Purana)]

What is the meaning? Maha prasade govinde. All are Krsna.

[Devotee:] The meaning is that those who have very meager pious credits, they cannot have faith in maha-prasadam, in Govinda, in the Vaisnavas and the Holy name of the Lord.

[Srila Narayana Maharaja:] If we are taking maha-prasadam and we are thinking that, by maha-prasadam, now we have become impure, then what is the meaning? They have no faith in maha-prasadam. We should not think like this. But for khanistha-adhikari, ????? cannot wash after he has taking maha-prasadam. He will do like this, "Oh I am so fortunate to have this." But now we have some doubt, that how can we enter in Thakura mandira and we can offer any bhoga? We think that these are remnants of Krsna, but remnants of Krsna are also

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Krsna. You should come in this stage to believe like this. Otherwise you should wash your hands and then go to the temple. But never think that I have become impure.

It can be given in the abhisheka of Krsna, it can be given on the head of Krsna, it can be offered to Him as a drink also, no harm. In Puri, the smarta-brahmanas, they do not give or offer Ganga-jal to Lord Jagannatha, because they are smarta and they are offensive to Krsna's lotus feet. They never do. They have digged any well there and from that well all water is supplied, not from Ganga. If anyone brings Ganga-water, they will not give to Thakurji. [Hindi] We don't think like smarta-brahmins, we are bhaktas.

So Vaisnava. Maha-prasade govinde, nama-brahmani vaisnave. All these things are Krsna Himself, not different. There are some vaisistya. Vaisistya means speciality. Remnants of Krsna are more powerful than Krsna Himself. Maha-prasadam. Vaisnavas are more powerful than Krsna Himself. He cannot come to us. We cannot see Krsna, but we can see Vaisnavas. Vaisnavas are the embodiment of the full mercy of Krsna. Krsna has to follow some rule and regulation to come to us or we can see Krsna, but Vaisnavas and Maha-prasadam are causelessly merciful.

Maha prasade govinde, Nama. More powerful than Krsna Himself. He has invested all His power. (Lecture of Srila Gurudeva)

Glories of Tilaka and Maha-prasada

Without wearing rdhva-pura or the mark of viu-tilaka on ones body, all activities such as japa, homa (sacrifice), tapa (austerities), svdhyya (reading stra), oblations unto the forefathers, performance of the raddh ceremony become fruitless. A Vaiava must wear tilaka on his body every day. At whatever time a person dies even if he is a candala, dog eater, if his body is decorated with rdhva-pura, he goes to Vaikuha. If a Vaiava wearing tilaka honours mah-prasda at someones home, then Bhagavn liberates his hosts previous twenty generations from hell.

Glories of Maha-prasada from Bhajana-rahasya

rmad-Bhgavatam (11.6.46) describes the mood of a sdhaka who has attained attachment for rdh-dsya:

tvayopabhukta-srag-gandha-vso-lakra-carcit

ucchia-bhojino dsstava my jayema hi

O Prabhu, we decorate ourselves with the garlands, sandalwood paste, cloth and ornaments worn by You. Since we are Your servants who eat Your remnants, we will certainly conquer Your illusory energy (my). [Therefore, Prabhu, we are not afraid of Your my we are only afraid of being separated from You.]

tomra prasda-ml-gandha-alakravastrdi pariy dina yya ta mra

tomra ucchia-bhoj-dsa-paricayetava my jaya kari ansakta haye

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Bhajana-rahasya-vtti

Persons who are not inclined to serve Ka are intent on their own sense enjoyment, and thus they perform various activities, such as sleeping, sitting, travelling about, staying in one place and sporting. However, if the same activities are connected to Bhagavn, the jva becomes eternally blessed. If the jva is eager for the service of honouring the remnants enjoyed by r Ka, such as garlands, fragrant oils, clothes and ornaments, he will not be ensnared by the bondage of material existence. Here Uddhava is saying to r Bhagavn, By obtaining Your prasda, the living entity becomes freed from the slavery of my.

Hari-bhakti-vilsa states that a person who doubts the potency of items offered to Viu will reside in hell for eternity. One should not disrespect mah-prasda. Even mah-prasda that has fallen into the mouth of a dog is supremely pure and acceptable even for a brhmaa. The prasda offered to ancient deities or deities established by mahpuruas is extremely pure and worthy of acceptance. But it is not proper to distribute the prasda of deities who have been established here and there by persons who indulge in sense enjoyment. This is confirmed in the Nrada-pacartra:

ruti-smti-purdi-pacartra-vidhi vin

aikntik harer bhaktirutptyaiva kalpate

Even one who practises one-pointed devotion to Hari will only create a disturbance if he abandons the rules of ruti, Smti, the Puras and the Nrada-pacartra.

The remnants of r Ka are called mah-prasda. When a pure devotee honours this mah-prasda, his remnants are called mah-mah-prasda. r Kadsa Kavirja Gosvm says in r Caitanya-caritmta (Antya-ll 16.60):

bhakta-pada-dhli ra bhakta-pada-jalabhakta-bhukta-avaea ei tina mahbala

The foot-dust of a devotee, the water that has washed his feet and the remnants of food left by him are three very powerful items.

By serving these three items, ka-prema-bhakti will appear. They are extremely powerful.It is improper for a sdhaka-bhakta to imitate the behaviour of pure devotees. Once, my

gurudeva, then r Vinoda-bihr Brahmacr, and his godbrother r Narahari Prabhu went to r Vadsa Bbjs bhajana-ku to take his darana. Bbj had offered tea and was distributing it. Vinoda-bihr and Narahari Prabhu also received some tea prasda. Vinoda-bihr paid his respects to it, put it aside and did not take it. When Narahari Prabhu asked him why, r Vinoda-bihr answered philosophically, An object which is taken by a mah-bhgavata can still be unsuitable for us. Mahdeva drank a deadly poison. He is capable of doing that, but if an ordinary person drinks poison, he is sure to die. For a sdhaka it is only proper to follow the rules of the bhakti-stras. (Bhajana-rahasya)

Kas full akti is in mah-prasda

In the verse we are discussing, why does it say r-kukuma? It can mean that kukuma which carries some special splendour, or it can mean reddish, like Kas lotus feet. Ka is of a dark blue (yma) complexion, but the palms of His hands and the soles of His feet are a deep reddish colour. This kukuma is of the same hue, and when it came in contact with

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Kas feet, it assumed some special splendour and also some special akti. If food is prepared for and offered to Ka, His potency enters into it Kas full akti is in mah-prasda. Upon being touched by Kas mouth it becomes sac-cid-nanda, just like Him. So before the gops used this kukuma it was not r, but coming in contact with Kas lotus feet, all the potency and splendour of those lotus feet entered into it, and it became extraordinarily beautiful. And where did that kukuma come from originally? Dayit-stana-maitena from Rdhik, and therefore it can also be said that it became r from Her touch.

Stimuli to devotion

In the scriptures there are many examples of bhakti-uddpaka-vastu-akti-janita-bhakti-bhsa. The tulas plant, mah-prasda, vaiava-prasda, the days of devotional observance such as Ekda, the deity of Bhagavn, the holy dhmas, the Gag, the footdust of Vaiavas and so on are various objects that act as bhakti-uddpaka, stimuli to devotion. The living entity receives immense benefit even by coming in contact with these objects unknowingly. Sometimes benefit is accrued even when the innocent jva unknowingly commits an offence to them. Coming into contact with these objects in this way is also bhakti-bhsa. Devotees will not be astonished upon witnessing such remarkable results of bhakti-bhsa; all such results are due solely to the immense power of uddha-bhakti. If the processes of jna and yoga are not executed purely and if they are not supported by bhakti-bhsa, then they are incapable of granting any result.

Ideal maha-life of r Vinodabihr

In the house of his guru, r Vinodabihr became absorbed in his sdhana-bhajana, in studying devotional literature, and in his service in the maha. Even though he had come from an educated and respected family, he was completely without pride. His life was an example of the same strict vairgya (renunciation) that was practised by rla Raghuntha Dsa Gosvm. For the service of Hari, Guru and Vaiavas he performed even the most insignificant tasks in the maha with great enthusiasm. In bhakti-sdhana it is absolutely essential to perform all endeavours for the pleasure of Ka and to give up all enjoyment for His satisfaction. His life perfectly illustrates these two considerations.

In the early days of the r Caitanya Maha, the maha residents were performing sdhana-bhajana, but due to the lack of funds, they were sustaining themselves with great difficulty. At that time r Vinodabihr was the maha manager. One day there was only 200 grams of rice in the maha, so they cooked all the rice and prepared the leaves of the sahijana tree as sg (a green vegetable) and offered it to hkuraj. There were four brahmacrs at the time. After the offering, the four performed prasda-sev. rla Prabhupda happened to come by and saw that the prasda that his disciples were honouring consisted of a large amount of sg with only a handful of rice. There were also no leaf-plates to eat from in the maha. Seeing this, Prabhupda became very unhappy and asked, Is there no rice in the storeroom? To avoid making r Gurudeva anxious, they humbly answered, Gurudeva, we are just learning vairgya. But Prabhupda understood everything.

When r Vinodabihr accepted prasda, he would never say anything if the vegetable or dl had too much or too little salt, or if the taste was good or bad. He performed his prasda-sev with great faith and affection, knowing that mah-prasda is non-different from the Lord Himself. While honouring prasda he never engaged in useless conversation, and never criticised anyone or took part in any other discussion. Seeing this exemplary vaiava behavior, all the maha residents revered him.

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Hospitality of r Vinodabihr

From the time that r Caitanya Maha was established, the maha residents had great difficulty in maintaining themselves and performing guru-sev, bhagavat-sev and all the other services required. From time to time they were subsisting only on ska-sabj. In those days it was common to sleep on the ground, and to eat off leaves instead of metal plates. Sometimes they didnt even have leaves, and had to perform prasda-sev with great faith right on the cement floor. But, despite the difficulties the maha residents were quite happy with this mode of life because they were devoted to bhajana and sev.

One day at noon two guests came to have darana of Mypura Dhma. Their names were Atulacandra Bandopdhyya and Atulaka Datta, and they were both highly placed officials in the Indian Railway. When the guests arrived, they were hungry and thirsty from the midday heat of Jeha (May-June), the hottest month of the year, but the maha residents had already finished their prasda-sev. As the men walked in, Vinodabihr Brahmacr, the manager of the maha, was sitting under a jackfruit tree, overseeing the management of the maha property. Seeing the guests dry lips, he understood how hot they were, so he sent them both to a nearby kua to take bath. By the time they returned from their bath, delicious varieties of mah-prasada were ready, and the two guests performed mahprasada-sev with faith and relish. The guests were lavish in their praise of the maha residents service mood.

Ideal Vaiava life of r Vinodabihr Brahmacr

Even though r Vinodabihr Brahmacr was from an educated and respected ruling family, he did not feel any pride. In his maha life he was tolerant, liberal and soft-spoken, and he would always help the poor and distressed. The vow and purpose of his life was:

bhla na khibe ra bhla na paribevraje rdh-ka sev mnase karibe

Do not eat very palatable food and do not dress very nicely. Rather, always perform sev of Rdh and Ka in Vndvana within your mind.

r Ktiratna Prabhus sdhana was to do anything to please Ka and to give up all kinds of enjoyment for himself. With great love he honoured whatever hkuraj mah-prasda was served. He never had the desire to eat anything delicious and throughout his life he never mentioned that there was too little salt in the mah-prasda or that it was not tasty enough. When he was the manager of Caitanya Maha in the mahas early days, he and the other brahmacrs were living and performing their sdhana-bhajana with great difficulty because of the mahas impoverished condition. Nonetheless, they were completely satisfied with such a life, and their dealings with each other were very affectionate.

Prasada cooked by bona fide devotees can be accepted

After a few weeks, another of rla Swm Mahrjas disciples, Acyutnanda dsa, came to stay in Vndvana. Because these two were rla Swm Mahrjas disciples, I sat together with them and honored the mah-prasda they had prepared. All the caste Gosvms, and almost all of rla Swm Mahrjas godbrothers, would never take any prasda or even the water that Krtannanda dsa and Acyutnanda dsa offered them. The reason they refused was that those disciples were Westerners and had previously eaten flesh. I spoke out against

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this policy and encouraged others to accept rla Swm Mahrjas disciples as bona fide. I explained how rla Swm Mahrjas preaching to foreigners was completely authorized and directly in the line of r Caitanya Mahprabhu and our guru-varga. I think that most of the Indian Vaiavas have now accepted this.

Maha-prasada must be shared with others

rla Swm Mahrja was becoming very ill, and our Sukhnanda Prabhu was offering him naturopathic massages with Ganges water. Before he went abroad to England, Sukhnanda Prabhu came to Vndvana for two hours every morning and evening for fourteen days to massage him, and these massages helped him. We also sometimes visited and spoke with him then. Once we came at a time when he had hardly eaten or even taken water for many days. Still, he affectionately greeted us and, as he had always done with all, he lovingly offered us the opulent mah-prasdam that had been prepared and offered by his disciples. He exclaimed how nicely his young students were trying to serve their gurudeva and Ka. Even though he himself had eaten nothing at all for so long, he made sure, in such a careful and affectionate way, that each of us took prasda to our full satisfaction.

Mahaprabhu honors maha-prasada

Nim Paita used to meet him daily on the bank of the Gag. On the footpath that ran alongside the Gag, rdhara would sit selling banana-leaves, banana-flowers, soft banana-stalks, ripe bananas, green bananas, and various vegetables such as bottle-gourd (lauk) and eggplant, all of which he had grown in his garden. With half of the money he obtained from his sales, he would buy flowers and other articles to worship the Gag, and the other half he used for his maintenance. He thus performed bhajana day and night.

Nim particularly liked rdharas vegetables. Every day He took a vegetable from him without paying sometimes a lauk, sometimes a banana-flower and sometimes a ripe banana and then a scuffle would take place between them. rdhara would become angry, catch Nims hand and say, Im a poor brhmaa. What can I give in charity? Furthermore Im worshipping the Gag. Mahprabhu would answer, And Im Gags husband. By serving Me, Gag will be satisfied. rdhara replied, You commit an offence by saying You are the husband of the Gag. You dont even fear Bhagavn Himself. Mahprabhu laughed and said, One day you will have to accept My words. Both the old man and the young boy derived immense delight from such quarrelling.

When, in rvsa-agana, rman Mahprabhu manifested His sta-prahariy-bhva (the ecstasy of twenty-one hours) rdhara was called for and given ka-prema. Thus absorbed he cried, Oh Ka, oh Ka! and fainted.

After defeating the Kazi, rman Mahprabhu came to rdharas house with a huge sakrtana party. Mahprabhu drank water to His satisfaction from rdharas broken iron pot, and greatly glorified him.On the day that Mahprabhu renounced His home He met rdhara in the evening and received a lauk from him as a gift. He gave it to His mother and asked her to make laklak [lauk cooked in milk with sugar]. When it was prepared and offered to their deity, rman Mahprabhu honoured that mah-prasda with great relish.

Ekadasi

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If one observes ekda without taking juice or water, he can break the fast by taking caramta. But if water, fruit, juice, milk or vegetables have been taken, one will have to break it by taking some grain; otherwise his ekda is not complete. Ambara Mahrja thought, I have not taken even water during my observance of ekda, so I can take caramta. In this way, because I will not have taken any grains, I will also be respecting the brhmaa.

Nityananda Prabhu glorifies Maha-prasada

Advaita Saptam is the day that Advaita crya appeared in this world. Advaita crya, the cause of the material world, comes first; after that Nitynanda Prabhu comes on the day of trayoda; and then r Caitanya Mahprabhu Himself comes on prim, descending into this world with the effulgence of rdh-bhva. In this way the pastimes of Mahprabhu begin.

vande ta rmad-advait-cryam adbhuta-ceitamyasya prasdd ajo pitat-svarpam nirpayet

r Caitanya-caritmta (di-ll 6.1)

I pray to Advaita crya, who performs especially wonderful pastimes, that by his mercy I may be able to describe this difficult tattva easily. What are these wonderful pastimes? Seeing Nitynanda Prabhu, Advaita Prabhu began complaining: Where has this avadhta come from? Today he has come to our home and thrown prasda in all directions! He has no knowledge of what class he belongs to; actually he has no class at all! We are brhmaas, we are the best of society, and he has dropped prasda on the bodies of everyone here!

Then Nitynanda Prabhu said, Hey, apardh! You are committing an offence to mah-prasda. You consider it to be mere food, and that it is merely being thrown around? You cant see that it bestows good fortune, and that whoevers body is touched by this prasda at once crosses over my.

In this way, there was generally some quarrelling between them. When they would go for bathing, then certainly there would be quarrelling. At that time Nitynanda Prabhu was very young. Mahprabhu was the youngest, next came Nitynanda, and the oldest of all was Advaita crya, whose thoughts are sometimes very difficult to understand.

Benefits of offering maha-prasada to a maha-bhagavata (great devotee of the Lord)

There are unlimited incarnations of Viu and they are all non-different from Ka, but their activities and pastimes are different. Therefore, because Advaita crya is non-different from Hari, he is advaita, and because he manifested bhakti in all directions, he is known as crya. How did he preach bhakti? If anyone was born in a dra family, a Muslim family or any family, and performed bhagavad-bhajana, Advaita Prabhu considered him better than a brhmaa who didnt engage in bhajana. If there is someone who has taken birth in a high brhmaa family, is an eminent scholar, of good conduct, speaks the truth and never lies, but does not engage in bhagavad-bhajana, then he is inferior to one who has taken birth in a dra family or in a family of cremation-ground workers, if that person just cries out Ka! Ka! and does no other spiritual activity whatsoever. That dra is superior to a caturved-brhmaa: Advaita crya proved this point and preached it.

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Haridsa hkura was born in a Muslim family. At the rddha ceremony for Advaita cryas father, the highest seat and prasda were to be offered first to the most elevated person. Advaita crya was performing the ceremony when the moon was in the appropriate place in the month of vina. All the high-class brhmaas were there Bhacrya, Trived, Caturved, Updhyya and all of them were great scholars. After washing their feet, Advaita crya showed them to their respective seats. In front was an elevated seat, and Advaita Prabhu was standing and thinking, Who will I seat here?All of the scholars were thinking, I know so many scriptures; certainly I will be offered that seat. Silently they were all aspiring for it. Advaita crya then went outside the house and saw Haridsa Thkura, wearing a lago and sitting at the door. Haridsa was thinking, The brhmaas will take their meal here, so Advaita crya will certainly give us a little of their prasda. He had so much humility that he was thinking that if he went inside, the house would be contaminated. At once Advaita crya embraced him, and Haridsa hkura said, Oh, you are a brhmaa and I am a Muslim! Having touched me, you must now go and bathe. But grabbing him and taking him inside, Advaita crya sat him on the elevated seat, at which time there was a great outcry in all directions. The brhmaas said, By bringing a Muslim in here, you have contaminated this place and insulted us! We will not eat here! Taking their water pots, they all stood up and left. They were abusing Advaita crya, saying, You are opposed to the principles of dharma!

But Advaita crya said, Today my birth has become successful, and today my father has attained Vaikuha. By giving respect to one Vaiava, today millions of my ancestors have crossed over my. If Haridsa hkura will eat here, then that is greater than feeding millions of brhmaas.

Haridsa hkura was crying, thinking, Because of me, all these brhmaas have been insulted and are not eating. But Advaita crya said, Haridsa, today you will certainly take prasda here. That will be our great good fortune. Then he said to the brhmaas, He will stay, and none of you will get prasda. Actually, you should all leave here quickly, because just seeing your faces is a great sin. Haridsa has great regard for mah-prasda, and therefore he is included within the Vaiava class. Anyone who doesnt accept this is an atheist, and one who judges a Vaiava by his birth is an atheist. You can all go away from here and then your offences will leave with you. You are offending Haridsa, and offending me as well.

All the scholars left the house, but outside, as they were going, they began speaking amongst themselves. Advaita crya is no ordinary personality. He is a great scholar, he knows all of the scriptures and he is an exalted preacher of bhakti. They continued deliberating, and after fully reconsidering, they returned, fell at Advaita Prabhus feet and begged forgiveness.

Even on Ekadasi one must not accept grain maha-prasada

From the perspective of prohibitions, the Skanda Pura declares that people who fail to observe Ekda take on sin equal to killing ones mother, father, brother and spiritual master. Disregarding Ekda and other fasts is regarded as an offense to the holy name. It is also written in the Viu-dharmottara that, while the scriptures offer various means of atonement for crimes such as killing a brhmaa, drinking liquor, kidnapping, and harboring lusty desires for the wife of ones spiritual master, there are no penances that can eradicate the sin incurred by taking grains on Ekda. Therefore regular observance of the Ekda vow is accepted as obligatory and should be followed without question. In the Skanda Pura it is said, People who do not abandon their Ekda fast, even in the presence of dreadful calamities or untold happiness, have attained Vaiava initiation (dk) in the true sense,

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and Those who dedicate all their activities at the lotus feet of Viu are genuine Vaiavas. These two statements from the Skanda Pura confirm that it is incumbent upon Vaiavas to observe Ekda. Vaiavas are always forbidden to accept anything not offered to the Lord, but on Ekda, Vaiavas are prohibited from accepting grains, even if it is mah-prasda and taken out of inattentiveness.

One should not prepare lauk and eggplant during Krttika

Once I went to the Govindaj Mandira in Jaipur during the month of Krttika. The priests there requested me to take the deities remnants, and I told them, I am so fortunate that you are giving me this mah-prasda of Rdh-Govinda. They brought me rice, lauk (bottle-gourd) and eggplant. We are not supposed to take lauk or eggplant during Krttika, but I accepted them as mah-prasda, taking them with great faith. I thought to myself, This is considered the ingredient cause, updna-kraa, to respect mah-prasda. r Govindaj is Rpa Gosvms deity, so I respected it; but here in our temple we tell them not to prepare lauk and eggplant during Krttika, and we do not take them.

How to control the tongue

The second function of the tongue is eating. If you eat meat, fish, and other prohibited items, or if you take drugs, they will also harm you, and you will not be able to control your mind or your heart. On the other hand, everything will be controlled if you take only mah-prasda and chant Hare Ka, Hare Ka....

Take Maha-prasada only to please Krishna

Similarly, you should see whether your own activities by body, by words, by mind, and by heart or mood are to please Ka or not. Suppose you are taking mah-prasda. Why are you taking it? Is it to please Ka or not? If you are not taking it to please Ka, then it is like karma. If you go to sleep for yourself, it is karma, not bhakti. However, if you go to sleep thinking, I will take some rest, and from early morning I will serve Ka. I will be always chanting, remembering, worshiping, and serving here and there, then even your sleeping is for Ka.

yat karoi yad ansiyaj juhoi dadsi yat

yat tapasyasi kaunteyatat kuruva mad-arpaam

Bhagavad-gt (9.27) Whatever you do, whatever you eat, whatever you offer or give away, and whatever austerities you perform do that, O son of Kunt, as an offering to Me.

After some time, whatever you do will be to please Ka and your pure gurudeva. If someone follows this principle and always acts to please Ka, you can accept him as your guru; otherwise dont. If, when you were ignorant, you selected as guru someone who does not perform all his activities to please Ka, Guru, and Vaiavas, then reject that person. Reject him totally. Choose another guru very carefully and take initiation; otherwise you cannot have pure devotion and love for Ka.

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If you were initiated by a guru who was sincere at one time, but who fell down later on, reject him at once. Then you may enter the proper line and accept the self-realized devotees who are actually following anybhilit-nya jna-karmdy-anvtam nuklyena knulanam. Whatever they do, they do to please Ka, Guru, and Vaiavas. They will be in the line of rla Rpa Gosvm, rla Santana Gosvm, and rla Raghuntha dsa Gosvm. If a person professing to be a guru is not actually in that line, he should be rejected at once. Bali Mahrja rejected his gurudeva, ukrcrya. Bharata Mahrja rejected his mother, Prahlda Mahrja rejected his father, the gops rejected their husbands, and Vibhaa rejected his brother Rvaa. There are abundant examples of this.

36 th limb of devotional service out of 64 limbs in total

(36) Mah-prasda-sevHonouring the remnants

of food offered to the deity

Food items and beverages offered to the Lord are called mah-prasda. It is the duty of the devotees to honour mah-prasda. By honouring mah-prasda, anarthas are easily destroyed and bhagavad-bhakti is augmented. Bhagavad-bhaktas accept only mah-prasda, therefore the remnants of their prasda is called mah-mah-prasda, which is a greatly powerful medicine for effecting the growth of bhakti within the heart. (From Bhakti-rasamrta-sindhu-bindu)

The Glories of Mah-prasda

naivedya jagadasya annapndika ca yat

bhakybhaka-vicra ca nsti tad-bha

To Offer Bhoga To Lord Krishna

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