Divinity Accepts Service Done Both on Physical and Mind Level
Direction of Temple / Benefit of Each / Note
According to Vimanarchana-kalpa patala 3 Doorway of sanctum facing
East as is best (uttamottama – most auspicious);
West is next best (uttama);
South is permissible (madhyama) and
North it is inferior (adhamam), not desirable.
According to Padma-samhita (kriya-pada 2, 33-34) door of sanctum facing
East is productive of happiness;
West enhances health and nourishment;
South makes for liberation and
North brings wealth and prosperity;
Note: The Benefits are despite the Direction Chosen as
1 Lord is in all Direction
2 Temple Construction is one which bring Auspiciousness
East as is best (uttamottama – most auspicious);
West is next best (uttama);
South is permissible (madhyama) and
North it is inferior (adhamam), not desirable.
According to Padma-samhita (kriya-pada 2, 33-34) door of sanctum facing
East is productive of happiness;
West enhances health and nourishment;
South makes for liberation and
North brings wealth and prosperity;
Note: The Benefits are despite the Direction Chosen as
1 Lord is in all Direction
2 Temple Construction is one which bring Auspiciousness
Nama Prathistha of Diety / 108 Significance
Below the Diety Either in Form of Notebook or
Set of Chits Filled by gods name in the Multiple of 108
http://en.wikipedia.org/wiki/108_(number)
Set of Chits Filled by gods name in the Multiple of 108
http://en.wikipedia.org/wiki/108_(number)
Idol to Diety(Inviting) and Diety to Idol(Sending)
Those who wish to offer service (seva) to the Paramatma at home
Idol to Diety(Inviting)
Aavahayami (I invite),
Sthapayami (I establish/seat),
Poojayami ( I worship).
Worship and Prayer
• Then we offer water, flowers, leaves, fragrant substances, delicious food, music, dance etc as a service (seva) to ‘That’.
• Then we ask ‘That’ to grant our wishes and needs(Spiritual / Material).
Diety to Idol(Sending)
At the end of the day or period of worship, we offer the pooja again and
ask ‘That’ to leave the Vigraha by Chanting OM Shanti OM Shanti OM Shanti.
Note: This Kind of Worship is Very Practical in KaliYuga Due to its Simplicity and Lack of Rigidity
Idol to Diety(Inviting)
Aavahayami (I invite),
Sthapayami (I establish/seat),
Poojayami ( I worship).
Worship and Prayer
• Then we offer water, flowers, leaves, fragrant substances, delicious food, music, dance etc as a service (seva) to ‘That’.
• Then we ask ‘That’ to grant our wishes and needs(Spiritual / Material).
Diety to Idol(Sending)
At the end of the day or period of worship, we offer the pooja again and
ask ‘That’ to leave the Vigraha by Chanting OM Shanti OM Shanti OM Shanti.
Note: This Kind of Worship is Very Practical in KaliYuga Due to its Simplicity and Lack of Rigidity
10 Types of prayers
(from Gaudiya Vaisnava Abhidhana)
1. Samprarthanatmika - direct prayer glorifying the Lord. We have many examples of this type of prayer in Narottama Dasa's Prarthana.
2. Svadhainyabodhika - expressing humility and embarrassment, informing the Lord: I am very fallen.
3. Manah-siksa - examples are Bhajahu Re Mana by Govinda das or Manah-siksa by Raghunatha das Gosvami. In this type of prayer the mind becomes a disciple and we teach it how to deal with the senses and relate to intelligence. We consider the mind a separate entity and tell it: Pull yourself together! Meditate on Krsna! The challenging spirit of intelligence becomes manifest. One function of the intelligence is to challenge the mind.
4. Vilapatmika - statements of supreme lamentation. This may be confusing; we hear the devotees are always happy, so how can a devotee lament? But this kind of lamentation is a type of devotional ecstasy - it draws a devotee closer to Krsna.
5. Vaisnava Mahimaprakasika - revealing the greatness of the Vaisnavas. Krsna doesn't want to be considered separately from the Vaisnavas, therefore we can please Him by glorifying them.
6. Sri-Guru-Vaisnava-vijnapti-rupa - statements of submission and glorification of the Vaisnavas, especially of the guru. The example is Bhaktivinoda Thakura's Ohe! Vaisnava Thakura.
7. Sridhama-vase-lipsatmika - expressing the desire to live in the holy places. There are many prayers of this kind, composed by Prabodhananda Sarasvati, glorifying Sri Vrndavana. In one of them he says: Anyone who desires to leave Vrndavana I consider to be a madman.
8. Sadhaka-dehe-lalasa-sucika - expressing the desire to practice devotional service.
9. Siddha-dehe-lalasamayi - desire to attain siddha-deha and serve Krsna in this spiritual body.
10. Aksepabodhika - lamentation again: extreme grief and sorrow that we have fallen to this material world.
We can see that out of the ten types of prayers listed, three express feeling "bad." So these feelings are not useless. They can be incorporated into devotional service. We shouldn't think: First let me become a pure devotee, free from all lamentation, no problems - then I can come before the Lord and offer nice prayers. No. A pure devotee feels his deficiency so he comes before the Lord and prays.
1. Samprarthanatmika - direct prayer glorifying the Lord. We have many examples of this type of prayer in Narottama Dasa's Prarthana.
2. Svadhainyabodhika - expressing humility and embarrassment, informing the Lord: I am very fallen.
3. Manah-siksa - examples are Bhajahu Re Mana by Govinda das or Manah-siksa by Raghunatha das Gosvami. In this type of prayer the mind becomes a disciple and we teach it how to deal with the senses and relate to intelligence. We consider the mind a separate entity and tell it: Pull yourself together! Meditate on Krsna! The challenging spirit of intelligence becomes manifest. One function of the intelligence is to challenge the mind.
4. Vilapatmika - statements of supreme lamentation. This may be confusing; we hear the devotees are always happy, so how can a devotee lament? But this kind of lamentation is a type of devotional ecstasy - it draws a devotee closer to Krsna.
5. Vaisnava Mahimaprakasika - revealing the greatness of the Vaisnavas. Krsna doesn't want to be considered separately from the Vaisnavas, therefore we can please Him by glorifying them.
6. Sri-Guru-Vaisnava-vijnapti-rupa - statements of submission and glorification of the Vaisnavas, especially of the guru. The example is Bhaktivinoda Thakura's Ohe! Vaisnava Thakura.
7. Sridhama-vase-lipsatmika - expressing the desire to live in the holy places. There are many prayers of this kind, composed by Prabodhananda Sarasvati, glorifying Sri Vrndavana. In one of them he says: Anyone who desires to leave Vrndavana I consider to be a madman.
8. Sadhaka-dehe-lalasa-sucika - expressing the desire to practice devotional service.
9. Siddha-dehe-lalasamayi - desire to attain siddha-deha and serve Krsna in this spiritual body.
10. Aksepabodhika - lamentation again: extreme grief and sorrow that we have fallen to this material world.
We can see that out of the ten types of prayers listed, three express feeling "bad." So these feelings are not useless. They can be incorporated into devotional service. We shouldn't think: First let me become a pure devotee, free from all lamentation, no problems - then I can come before the Lord and offer nice prayers. No. A pure devotee feels his deficiency so he comes before the Lord and prays.
Worship Method of Three Brothers
Sarvabhyuma Bhattacarya, Sri Paramananda Bhattacarya, Sri Rampada Bhadrapada.
These three brothers were from childhood endowed with great devotion to the Lord. In memory of Sri Vrindavana, near their residence they planted many auspicious trees such as Tamal, Kadamba, Juthika and Tulasi. In the midst of these gardens constructed Shyama-kunda and Radha-kunda. In these auspicious surroundings they always remained absorbed in service to Sri Madana Mohana.
These three brothers were from childhood endowed with great devotion to the Lord. In memory of Sri Vrindavana, near their residence they planted many auspicious trees such as Tamal, Kadamba, Juthika and Tulasi. In the midst of these gardens constructed Shyama-kunda and Radha-kunda. In these auspicious surroundings they always remained absorbed in service to Sri Madana Mohana.
Diety of Radha Krishna Description of Hair and Tilak
Conversation:
CintAmaNi: I made wigs, but maybe they are too long.
PrabhupAda: What is that?
CintAmaNi: I made hair. But I don't know how long it should be.
PrabhupAda: That you can see KRSNa's picture.
CintAmaNi: Picture of KRSNa? Is His hair curly?
PrabhupAda: Yes. Curling, (indistinct) black.
CintAmaNi: Is this too long?
PrabhupAda: Too long. This is also too long.
CintAmaNi: Too long. How long should it be?
PrabhupAda: It should not come below, RAdhArANI, the waist.
CintAmaNi: Oh. And KRSNa's?
PrabhupAda: And KRSNa's should be up to the neck.
CintAmaNi: Thank you. KRSNa wears tilaka like we do? SrIla PrabhupAda?
PrabhupAda: Yes. RAdhArANI only red spot.
CintAmaNi: I made wigs, but maybe they are too long.
PrabhupAda: What is that?
CintAmaNi: I made hair. But I don't know how long it should be.
PrabhupAda: That you can see KRSNa's picture.
CintAmaNi: Picture of KRSNa? Is His hair curly?
PrabhupAda: Yes. Curling, (indistinct) black.
CintAmaNi: Is this too long?
PrabhupAda: Too long. This is also too long.
CintAmaNi: Too long. How long should it be?
PrabhupAda: It should not come below, RAdhArANI, the waist.
CintAmaNi: Oh. And KRSNa's?
PrabhupAda: And KRSNa's should be up to the neck.
CintAmaNi: Thank you. KRSNa wears tilaka like we do? SrIla PrabhupAda?
PrabhupAda: Yes. RAdhArANI only red spot.
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