Todays Pujari's

ISKCON Network
http://www.iskcon-network.com/blog

   more »

Sri Sri RadhaGovindaji Deities that are in Jaipur

Deity of Madan Mohana, accompanied by the Deities of Radha on His left, and Lalita on His right

Gopinatha Deity in Jaipur

Sri Caitanya Caritamrta Adi 1.19 ei tina thakura gaudiyake kariyachena atmasat e tinera carana vandon, tine mora natha
SYNONYMS

ei -- these; tina -- three; thakura -- Deities; gaudiyake -- the Gaudiya Vaisnavas; kariyachena -- have done; atmasat -- absorbed; e -- these; tinera -- of the three; carana -- lotus feet; vandon -- I worship; tine -- these three; mora -- my; natha -- Lords.

TRANSLATION

These three Deities of Vrndavana [Madana-mohana, Govinda and Gopinatha] have absorbed the heart and soul of the Gaudiya Vaisnavas [followers of Lord Caitanya]. I worship Their lotus feet, for They are the Lords of my heart.

PURPORT

The author of Sri Caitanya-caritamrta offers his respectful obeisances unto the three Deities of Vrndavana named Sri Radha-Madana-mohana, Sri Radha-Govindadeva and Sri Radha-Gopinathaji. These three Deities are the life and soul of the Bengali Vaisnavas, or Gaudiya Vaisnavas, who have a natural aptitude for residing in Vrndavana. The Gaudiya Vaisnavas who follow strictly in the line of Sri Caitanya Mahaprabhu worship the Divinity by chanting transcendental sounds meant to develop a sense of one's transcendental relationship with the Supreme Lord, a reciprocation of mellows (rasas) of mutual affection, and, ultimately, the achievement of the desired success in loving service. These three Deities are worshiped in three different stages of one's development. The followers of Sri Caitanya Mahaprabhu scrupulously follow these principles of approach.

Gaudiya Vaisnavas perceive the ultimate objective in Vedic hymns composed of eighteen transcendental letters that adore Krsna as Madana-mohana, Govinda and Gopijana-vallabha. Madana-mohana is He who charms Cupid, the god of love, Govinda is He who pleases the senses and the cows, and Gopijana-vallabha is the transcendental lover of the gopis. Krsna Himself is called Madana-mohana, Govinda, Gopijana-vallabha and countless other names as He plays in His different pastimes with His devotees.

The three Deities -- Madana-mohana, Govinda and Gopijana-vallabha -- have very specific qualities. Worship of Madana-mohana is on the platform of reestablishing our forgotten relationship with the Personality of Godhead. In the material world we are presently in utter ignorance of our eternal relationship with the Supreme Lord. Pangoh refers to one who cannot move independently by his own strength, and manda-mateh is one who is less intelligent because he is too absorbed in materialistic activities. It is best for such persons not to aspire for success in fruitive activities or mental speculation but instead simply to surrender to the Supreme Personality of Godhead. The perfection of life is simply to surrender to the Supreme. In the beginning of our spiritual life we must therefore worship Madana-mohana so that He may attract us and nullify our attachment for material sense gratification. This relationship with Madana-mohana is necessary for neophyte devotees. When one wishes to render service to the Lord with strong attachment, one worships Govinda on the platform of transcendental service. Govinda is the reservoir of all pleasures. When by the grace of Krsna and the devotees one reaches perfection in devotional service, he can appreciate Krsna as Gopijana-vallabha, the pleasure Deity of the damsels of Vraja.

Lord Sri Caitanya Mahaprabhu explained this mode of devotional service in three stages, and therefore these worshipable Deities were installed in Vrndavana by different Gosvamis. They are very dear to the Gaudiya Vaisnavas there, who visit the temples at least once a day. Besides the temples of these three Deities, many other temples have been established in Vrndavana, such as the temple of Radha-Damodara of Jiva Gosvami, the temple of Syamasundara of Syamananda Gosvami, the temple of Gokulananda of Lokanatha Gosvami, and the temple of Radha-ramana of Gopala Bhatta Gosvami. There are seven principal temples over four hundred years old that are the most important of the five thousand temples now existing in Vrndavana.

Gaudiya indicates the part of India between the southern side of the Himalayan Mountains and the northern part of the Vindhya Hills, which is called Aryavarta, or the Land of the Aryans. This portion of India is divided into five parts or provinces (Panca-gaudadesa): Sarasvata (Kashmir and Punjab), Kanyakubja (Uttar Pradesh, including the modern city of Lucknow), Madhya-gauda (Madhya Pradesh), Maithila (Bihar and part of Bengal) and Utkala (part of Bengal and the whole of Orissa). Bengal is sometimes called Gaudadesa, partly because it forms a portion of Maithila and partly because the capital of the Hindu king Raja Laksmana Sena was known as Gauda. This old capital later came to be known as Gaudapura and gradually Mayapur.

The devotees of Orissa are called Udiyas, the devotees of Bengal are called Gaudiyas, and the devotees of southern India are known as Dravida devotees. As there are five provinces in Aryavarta, so Daksinatya, southern India, is also divided into five provinces, which are called Panca-dravida. The four Vaisnava acaryas who are the great authorities of the four Vaisnava disciplic successions, as well as Sripada Sankaracarya of the Mayavada school, appeared in the Panca-dravida provinces. Among the four Vaisnava acaryas, who are all accepted by the Gaudiya Vaisnavas, Sri Ramanuja Acarya appeared in the southern part of Andhra Pradesh at Mahabhutapuri, Sri Madhva Acarya appeared at Pajakam (near Vimanagiri) in the district of Mangalore, Sri Visnu Svami appeared at Pandya, and Sri Nimbarka appeared at Mungera-patana, in the extreme south.

Sri Caitanya Mahaprabhu accepted the chain of disciplic succession from Madhva Acarya, but the Vaisnavas in His line do not accept the Tattva-vadis, who also claim to belong to the Madhva-sampradaya. To distinguish themselves clearly from the Tattva-vadi branch of Madhva's descendants, the Vaisnavas of Bengal prefer to call themselves Gaudiya Vaisnavas. Sri Madhva Acarya is also known as Sri Gauda-purnananda, and therefore the name Madhva-Gaudiya-sampradaya is quite suitable for the disciplic succession of the Gaudiya Vaisnavas. Our spiritual master, Om Visnupada Srimad Bhaktisiddhanta Sarasvati Gosvami Maharaja, accepted initiation in the Madhva-Gaudiya-sampradaya.

http://vedabase.net/cc/adi/1/19/en2

Vishvanatha Cakravarti Thakur indicates in “Madhurya Kadambini” two yardsticks for measuring one’s progress towards steadiness in bhakti — the intensity in effort and the ease of chanting. Whether there is intensification or slackening in hearing and chanting and following the rules of sadhana as laid down by the spiritual master - this is a good indicator of whether we are becoming free from anarthas and progressing towards pure chanting. He also charts out in detail the different stages of anartha-nivritti, including becoming free from different stages of inattention during chanting (sleep or inertia, distraction, indifference), as well as freedom from tendency towards bad-habits, attraction for sense-gratification etc; we can judge our progress based on the progressive ease with which we are able to overcome these obstacles. Conversely, as long as there is difficulty in absorption and inability to relish the chanting, we can take it as an indication, as Lord Caitanya expresses in His Siksastakam prayers, that it is due to committing one or more offenses.

http://www.dandavats.com/?p=3774

The Vedas teach only the pure name
“The devotee who is attached to chanting the pure name will also have the knowledge of the Vedas revealed to him. Gradually he'll also attain krsna-prema. The Vedas unequivocally declare that by chanting the holy name one experiences ecstatic bliss, as the holy flame is the source of everything. The Vedas further explain that all the liberated souls are residing in the spiritual sky and are always engaged in chanting the pure name.

http://www.bvml.org/SBTP/hc.htm

Sadhana
by Srila Bhaktivinode Thakura Prabhupada
http://www.bvml.org/SBTP/sadhana.html

*************************************************************************************************
THE FOLLOWING NEEDS THE BALARAMA FONT TO DISPLAY CORRECTLY
*************************************************************************************************
Worshiping Sälagräma-silä

Meditation on the Lord's Form (dhyäna)
• Chant the dhyäna-mantra for the Deity you are worshiping and meditate on His form. For dhyäna of Lord Näräyaëa in the worship of the çalagräma-çilä, chant the following mantra:


(oà) dhyeyaù sadä savitå-maëòala-madhyä-varté
näräyaëaù sarasijäsana-sanniviñöaù
keyüra-vän kanaka-kuëòala-vän kiréöé
harir hiraëmaya-vapur dhåta-çaìkha-cakraù

Lord Näräyaëa is seated on a lotus asana within the sun globe. He wears a crown, golden earrings, and armlets on His gold-complexioned body, and in His hands He holds His conch and disc weapons. All these features make Him ever captivating. One should always meditate upon the Lord in this way.

Worshiping the Lord in the Mind (mänasa-püjä)
• Mentally worship the Lord with sixteen or more upacäras.

Spiritualizing the Senses by Nyäsa (kara-nyäsa and aìga-nyäsa)
• As you show the nyäsa-mudrä, chant the gopäla-mantra once.
kara-nyäsa
Nyasa-mudras

Nyasa-mudras are used either on oneself or for the Lord being installed in vicesa-arghya, or on the Deity being installed (as will be explained in a forthcoming manual on Deity installation). Each mudra indicates the part of your body being protected by nyasa.

13. Show the nyasa-mudra before performing nyasa. Place the tip of your right middle finger on the center of your left palm, and then bend the middle finger so that the first two joints are perpendicular to the palm. Then enclose the space between your palms with the remaining fingers. Hold the mudra at your chest while silently chanting the mantra used in the nyasa (the Gopala mantra).

• Chant klém aìguñöhäbhyäà namaù and move your forefingers along the length of your thumbs, from the bases to the tips.
• Chant kåñëäya tarjanébhyäm svähä and move your thumbs along the length of your forefingers, from the bases to the tips.
• Chant govindäya madhyamäbhyäà vañaö and move your thumbs along the length of your middle fingers, from the bases to the tips.
• Chant gopéjana anamikäbhyäà huà and move your thumbs along the length of your ring fingers, from the bases to the tips.
• Chant vallabhäya kaniñöhikäbhyäà vauñaö and move your thumbs along the length of your little fingers, from the bases to the tips.
• Chant svähä asträya kara-tala-kara-påñöhäbhyäà phaö and touch your right palm to the back of your left hand, then your left palm to the back of your right hand.
aìga-nyäsa
• Chant kléà hådayäya namaù and touch your heart with your right palm.
• Chant kåñëäya çirase svähä and touch the top of your head with the fingertips of your right hand.
• Chant govindäya çikhäyai vañaö and touch your çikhä with your right fist, thumb pointing down toward your neck.
• Chant gopéjana kavacäya hum and touch your left upper arm with the fingertips of your right hand and your right upper arm with the fingertips of your left hand.
• Chant vallabhäya neträbhyäà vauñaö and touch your eyelids with the middle finger and forefinger of your right hand.
• Chant svähä asträya phaö and snap your fingers three times with your right hand as you move it clockwise around your head.
• Show the cakra-mudrä, making a clapping sound as you bring your hands together.
• Showing the praëäma-mudrä, you may chant:
sarvopädhi-vinirmuktaà tat-paratvena nirmalam
håñékena håñékeça-sevanaà bhaktir ucyate
Bhakti, or devotional service, means engaging all our senses in the service of the Lord, the Supreme Personality of Godhead, the master of all the senses. When the spirit soul renders service unto the Supreme, there are two side effects: he is freed from all material designations, and his senses become purified simply by being employed in the service of the Lord.
[Närada Païcarätra, quoted in Cc. Madhya 19.170]
Establishing Viçeña-arghya (viçeña-arghya-sthäpana)
What follows is an expanded procedure for establishing viçeña-arghya. If only one conch is available and it is reserved for bathing the Lord, then the viçeña-arghya vessel may be of gold, silver, copper, or clay. Alternatively, you may use the same conch, and after offering the arghya upacära, use it for bathing. Or if you have two or three different conches, you can use one for the viçeña-arghya, one for bathing, and one for the viloma-arghya. This prayoga describes the installation of viçeña-arghya in a conch.
Defining the Place for the Conch
• With water from the samänya-arghya pätra or with candana, draw a small equilateral triangle with one of its angles pointing away from you. Similarly, draw a circle around the triangle and then a square around the circle.
Purifying and Establishing the Conch Stand and Conch
• Chant om asträya phaö and sprinkle the conch stand with samänya-arghya water.
• Chant om ädhära-çaktaye namaù and place the stand on the maëòala.
• Chant om asträya phaö and sprinkle the conch with samänya-arghya water. Place the conch on the stand.
• Chant oà hådayäya namaù and place flower petals and candana into the conch.
• Chant oà çirase svähä and pour water from the waterpot into the conch.
• Over the conch, show the cakra-mudrä, then the gäliné-mudrä, then the dhenu-mudrä.
• Invoke the Gaìgä and other holy rivers by showing the aìkuña-mudrä and chanting:
gaìge ca yamune caiva godävari sarasvati
narmade sindho käveri jale 'smin sannidhià kuru
May water from the holy rivers Gaìgä, Yamunä, Godävaré, Sarasvaté, Narmadä, Sindhu, and Käveré kindly be present.
• Now invoke into the water the müla-mantra of the Deity being worshiped, silently chanting it eight times while holding the béjäkñara-mudrä over the conch. Then show the matsya-mudrä.
Worshiping the Fire, Sun, and Moon Maëòalas (With Their Ten, Twelve and Sixteen Divisions) Situated Within the Stand, Conch, and Water.
• Chant ete gandha-puñpe oà mäà vahni-maëòaläya daça-kalätmane namaù and offer a flower petal dipped in candana to the stand; then afix the petal to the stand.
• Chant ete gandha-puñpe om am arka-maëòaläya dvädaça-kalätmane namaù and offer a flower petal dipped in candana to the conch; then affix the petal to the conch.
• Chant ete gandha-puñpe om uà soma-maëòaläya ñoòaça-kalätmane namaù and offer a flower petal dipped in candana to the water; then affix the petal to the conch near the water.*
Invoking the Lord into the Viçeña-arghya
• Chant the name of the Deity being worshiped (e.g., çré-kåñëa) and ihägaccha ihägaccha (calling the Lord into the viçeña-arghya) while showing the avähané-mudrä.
• Chant iha tiñöha iha tiñöha (giving the Lord a place to sit, and welcoming Him) while showing the sthäpané-mudrä.
• Chant iha sannidhehi iha sannidhehi (offering oneself to the Lord and begging to be close to Him) while showing the sannidhäpané-mudrä.
• Chant iha sannirudhyasva iha sannirudhyasva (asking the Lord to remain for the period of worship) while showing the sannirodhané-mudrä.
• Chant iha saìmukho bhava iha saìmukho bhava (asking the Lord to face you) while showing the saìmukhékaraëa-mudrä.
Placing the Syllables of the Müla-mantra on the Limbs of the Deity Within the Water (aìga-nyäsa)
• Chant iha sakalé-kuru; then, while showing the nyäsa-mudrä, chant the gopäla-mantra once.
• Chant klià hådayäya namaù while holding your right hand, palm down, over the water and meditating on touching the heart of the Deity now situated in the water.
• Chant kåñëäya çirase svähä while touching the top of the Deity's head with the fingertips of your right hand.
• Chant govindäya çikhäyai vañäö while touching the Deity's çikhä with your right fist.
• Chant gopéjana kavacäya hum while touching the Deity's arms with the fingertips of your right and left hands.
• Chant vallabhäya neträbhyäà vauñaö while touching the Deity's eyes with your right forefinger and middle finger.
• Chant svähä asträya phaö while snapping the fingers of your right hand three times and simultaneously moving the hand around the Deity's head. Then show the cakra-mudrä while chanting [name of the Deity] ihämåté-kuru.
• Show the dhenu-mudrä, in this way requesting the Lord to kindly manifest His blissful nature.
• Chant iha paramé-kuru while showing the mahä-mudrä, in this way asking the Lord for blessings.
Worshiping the Lord in the Viçeña-arghya
• Worship the Lord in the viçeña-arghya with five or two upacäras; for the actual upacäras you may substitute flower petals or samänya-arghya water. While doing so, chant:
eña puspäïjaléù and the Deity müla-mantra
eña gandhaù and the Deity müla-mantra
etäni puñpäni and the Deity müla-mantra
eña dhüpaù and the Deity müla-mantra
eña dépaù and the Deity müla-mantra
idaà naivedyam and the Deity müla-mantra
idam äcamanéyam and the Deity müla-mantra
• Pour some viçeña-arghya water from the conch into the païca-pätra, thus transforming the remaining samänya-arghya into viçeña-arghya. Then pour some viçeña-arghya water from the païca-pätra into your right hand and, while chanting the müla-mantra of the main Deity you are worshiping, sprinkle the water over yourself and the paraphernalia.
Worship of the Lord's Place with His Associates (péöha-püjä)
• With candana, using your right fore- or middle finger, draw a lotus-shaped maëòala on the péöha, the place where the Lord will stand for bathing. Then (again with candana) write in the center of the maëòala the béja syllable of the müla-mantra of the Deity being worshiped (use Devanägaré script if possible).
• Now ring the bell and offer flower petals with candana as follows:
• Offer petals to the left of the maëòala and chant:
ete gandha-puñpe (and the guru-müla-mantra)
ete gandha-puñpe oà gurubhyo namaù (for previous äcäryas)
ete gandha-puñpe oà sarva-vaiñëavebhyo namaù
• Offer petals inside the maëòala and chant:
ete gandha-puñpe om ädhära-çaktaye namaù
ete gandha-puñpe om anantäya namaù
ete gandha-puñpe oà goloka-dhämne namaù
Worship of the Çälagräma-çilä with Articles (bähya-püjä)
While offering upacäras in çälagräma-çilä worship, chant the Puruña-sükta verses. You may also show the appropriate upacära-mudrä for each of the sixteen major upacäras before offering the item.

• Chant eña puñpäïjaléù and the Deity müla-mantra, and offer flower petals to the Lord's lotus feet.
1. Äsana
• Chant ime päduke and the Deity müla-mantra, and offer shoes to the Lord.
• Chant:
sahasra-çérñä puruñaù sahasräkñaù sahasra-pät
sa bhümià viçvato våtväty atiñöhad däsäìgulam
The Supreme Lord's universal form has a thousand heads, a thousand eyes, and a thousand feet, for He contains all living entities. Having pervaded the universe completely to give it existence, and being independent, He extended Himself beyond the universe by ten fingers.
• Chant idam äsanam and the Deity müla-mantra while showing the äsana-mudrä; then bring the Deity (on His siàhäsana) behind the snäna-pätra (away from you).
2. Svägata
• Chant:
puruña evedaà sarvaà yad bhütaà yac ca bhavyam
utämåtatvasyeçäno yad annenätirohati
The universes-past, present, and future-are but manifestations of the Supreme Lord's puruña expansion. Though He is the Lord of immortality, he has manifest Himself as the puruña in the universe so that the jévas may enjoy material fruits.
• Chant svägataà su-svägatam and the Deity müla-mantra, and show the svasti-mudrä, welcoming the Lord and making Him comfortable.
3. Padya
• Chant:
etävän asya mahimä ato jyäyaàç ca puruñaù
pädo 'sya viçvä bhütäni tri-pädasyämåtaà dévé
The past, present, and future universes are manifestations of the Lord's powers, but the Lord Himself is much greater. All the living beings of the universe are but one quarter portion, and the eternal nature in the spiritual sky exists in three quarters portion.
• Chant etat padyam and the Deity müla-mantra, and show the padya-mudrä; then offer padya water to wash the Lord's lotus feet, discarding it in the snäna-pätra.
• Chant idam aìga-vastram and the Deity müla-mantra, and offer a towel to dry the Lord's feet.
• Chant eña gandhaù and the Deity müla-mantra, and offer candana to the Lord's lotus feet with a flower petal.
• Chant eña puñpäïjaléù and the Deity müla-mantra, and offer flower petals to the Lord's lotus feet.
4. Arghya
• Chant:
tri-päd ürdhva udait püruñaù pädo 'syehäbhavät punaù
tato viçvaì vyakrämat säçanänaçane abhi
The three quarters portion of the Lord transcended the material portion. The Lord in the one quarter portion manifested the universe again, as He had done repeatedly before. The Lord of the one quarter portion began the work of creation, by going all around, taking the form of all animate and inanimate objects.
• Chant idam arghyam and the Deity müla-mantra, and show the arghya-mudrä; then offer arghya to the Lord in His hands so He can sprinkle it over His head. Discard the arghya into the snäna-pätra or visarjanéya-pätra.
5. Äcamana
• Chant:
tasmäd viräd ajäyata viräjo adhi püruñaù
sa jäto atyaricyata paçcad bhümim atho puraù
From the Lord, the universe was born, and in that universe was born the véräö-puruña, the Supersoul of the universe. Then the véräö-puruña grew and produced the earth and the bodies of the jévas.
• Chant idam äcamanéyam and the Deity müla-mantra, and show the äcamanéya-mudrä; then offer äcamana for the Lord to sip, discarding it in the visarjanéya-pätra.
6. Madhuparka
• Chant:
yat puruñeëa haviñä devä yajïam atanvata
vasanto 'syäséd äjyaà gréñma idhmaù çarad dhäviù
The devatäs, the first beings manifested, performed a mental sacrifice to complete the creation. For this sacrifice they used the viräö-puruña [the raw ingredients of the material world] as the offering. Spring was the ghee, summer the fuel-wood, and autumn the offering.
• Chant eña madhuparkaù and the Deity müla-mantra, and show the madhuparka-mudrä; then offer a cup of madhuparka to the Lord's right hand.
7. Punar-äcamana
• Chant:
saptäsyäsan paridhayaù triù sapta samidhaù kåtäù
devä yad yajïaà tanvänä abadhnan puruñaà paçum
In this sacrifice the blades of kuça grass strewn around the fire [for protection from räkñasas] were seven [the seven Vedic poetic meters], and the fuel sticks were twenty-one [twelve months, five seasons, three worlds, and the sun]. The devatäs who performed the mental sacrifice tied the véräö-puruña to offer Him as the sacrificial animal.
• Chant idaà punar-äcamanéyam and the Deity müla-mantra, and offer acamana for the Lord to sip, discarding it in the visarjanéya-pätra.
8. Snäna
Cleaning the Deity Before His Bath (mürti-çuddhi)
• If conchshell eyes, silver tilaka, sacred thread, crown, or other ornaments are affixed to the çälagräma-çilä, remove them now.
• Clean the Lord with a soft cloth or sponge dampened with warm water, in this way removing candana, tulasé leaves, and flower petals. Be careful not to touch the Lord's body directly with your left hand; if you must touch the Lord with that hand, make sure it is covered with a handkerchief or towel.
• Place a tulasé leaf and flower petals dipped in candana on a stand in the snäna-pätra, where the Deity will sit for bathing.*
• Chant ime päduke and the Deity müla-mantra, and offer shoes to the Lord; then with a gesture of the hand escort Him to the stand in the snäna-pätra.
• Chant idam aìga-vastram and the Deity müla-mantra, and offer a flower petal and candana as a gämchä. Discard the flower petal into the visarjanéya-pätra.
Cleaning the Lord's Teeth (danta-dhävana)
Offer the following items if not already offered before maìgala-äraté. (If they are not available, you may offer them by substituting viçeña-arghya water from the païca-pätra.)
• Chant eña danta-käñöhaù and the Deity müla-mantra, and offer a twig for brushing the Lord's teeth.
• Chant etaj jihvollekhané and the Deity müla-mantra, and offer a tongue scraper.
• Chant idaà gaëòüñam and the Deity müla-mantra, and offer water for rinsing the mouth.
• Chant idaà hasta-mükha-prakñälanam and the Deity müla-mantra, and offer water for washing the Lord's hands and face.
• Chant etat pädyam and the Deity müla-mantra, and offer water for washing the Lord's lotus feet.
• Chant idam aìga-vastram and the Deity müla-mantra, and offer a cloth for drying the Lord's face, hands, and feet.
• Chant idam äcamanéyam and the Deity müla-mantra, and offer water for sipping.
• Chant eña darpaù and the Deity müla-mantra, and show the Lord a mirror.
• Chant idaà tämbülam and the Deity müla-mantra, and offer betel to the Lord.
• Chant idaà sugandha-tailam and the Deity müla-mantra, and massage the Lord with fragrant oil while holding Him in a cloth in your left hand.
Bathing and Drying the Lord
• Chant:
taà yajïaà barhiñi praukñän puruñaà jätam agrataù
tena devä ayajanta sädhyä åñayaç ca ye
The devatäs, sädhyas, and åñis placed the vérät-puruña, the first being of the universe, on kuça grass and sprinkled Him with water for purification. In this way they conducted the mental sacrifice using the véräö-puruña.
• Chant idaà snänéyam and the Deity müla-mantra, and show the snäna-mudrä; then bathe the Lord by pouring water from the conch while chanting the Brahmä-saàhitä's Govindam prayers and other appropriate prayers. Fill the conch at least three times.
• You may then bathe the Lord with païcämåta. As you pour (one after another, in this order;) the milk, yogurt, ghee, honey, and sugar water chant the following mantras:
idaà kñéra-snänéyam and the Deity müla-mantra;
idaà dadhi-snänéyam and the Deity müla-mantra;
idaà ghåta-snänéyam and the Deity müla-mantra;
idaà madhu-snänéyam and the Deity müla-mantra;
idaà séta-snänéyam and the Deity müla-mantra.
• After bathing the Lord in païcämåta, bathe Him again in warm water, thus removing remnants of the païcämåta from the çälagräma-çilä.
• Chant idam aìga-vastram and the Deity müla-mantra, and dry the Lord with a soft cloth (taking care not to touch Him directly with the left hand).
• Smear the Lord with fragrant oil or ghee to give His body a shine.
• You may now affix conchshell eyes or metal eyes to the Lord's body (preferably using beeswax).
• Chant idaà tilakam and the Deity müla-mantra, and decorate the Lord with tilaka. (Optional: paint tilaka after offering vastra. You may also paint eyes with gopé-candana or candana if there are no conchshell eyes or metal eyes).
• Place the Lord on His throne.
• Chant idam äcamanéyam and the Deity müla-mantra, and offer water for sipping.
9. Vastra
• Chant:
tasmäd yajïät sarva-hütaù sambhåtaà påñad-äjyam
paçun täàç cakre väyavyän araëyän grämyaç ca ye
From that sacrifice where everything in the universe was sacrificed, yogurt and ghee-and indeed, all nourishing foods-were produced. It created the animals of the air, forest, and village.
• Chant idaà vastram, idam uttaréyam and the Deity müla-mantra, and show the vastra-mudrä; then offer fresh clothing to the Lord. (You may place a lower cloth under çälagräma-çilä and a chädar around behind Him.)
• Chant idam äcamanéyam and the Deity müla-mantra, and offer water for sipping.
• Chant idam upavétam and the Deity müla-mantra while showing the upavéta-mudrä; then offer a sacred thread to the Lord.
• Chant idam äcamanéyam and the Deity müla-mantra, and offer water for sipping.
10. Äbharaëa
• Chant:
tasmäd yajïät sarva-hüta åcaù sämäni jajïére
chandaàsi jajïére tasmäd yajus tasmäd ajäyata
From that ultimate sacrifice, or sarva-huta, were born the åk [hymns], säma [music], and yajus [prose] portions of the Vedas, along with the seven Vedic meters.
• Chant imäni äbharaëäni and the Deity müla-mantra while showing the äbharaëa-mudrä; then offer the Lord a crown and other ornaments.
11. Gandha
• Chant:
tasmäd açvä ajäyanta ye ke cobhayädataù
gävo ha jajïére tasmät tasmäj jätä ajävayaù
Horses were born from the sacrifice, along with animals with two sets of teeth, such as donkeys and mules. Cows were also born from the sacrifice, along with goats and sheep.
• Chant eña gandhaù and the Deity müla-mantra while showing the gandha-mudrä; then offer candana and scents according to season.
12. Puñpa
• Chant:
yat puruñaà vyädadhuù katidhä vyakalpayan
mukhaà kim asya kau bähü käv ürü päda ucyete
In the mental sacrifice, when they divided up the véräö-puruña, how many parts did they divide? What is stated about His face, arms, thighs, and feet?
• Chant etäni puñpäëi and the Deity müla-mantra while showing the puñpa-mudrä; then offer fragrant flowers to the Lord's lotus feet.
• Chant etäni tulasé-paträëi and the Deity müla-mantra, and offer tulasé leaves and maïjarés to the Lord's lotus feet. (Affix them near the base or toward the back, not on the cheeks or head, if the çilä has a face. If no face is there, affix them anywhere on the çilä.)
• Chant ime mälye and the Deity müla-mantra, and offer flower garlands and a tulasé garland to the Lord. (Chant idaà malyam for one garland.) Alternatively, you may offer garlands just after offering ornaments or just before praëäma, the sixteenth upacära.
13. Dhüpa
• Chant:
brähmaëo 'sya mukham äséd bähü räjanyaù kåtaù
üru tad asya yad vaiçyaù padbhyäà çüdro ajäyata
The brähmaëas arose from the face [of the véräö-puruña], the kñatriyas from His two arms, the vaiçyas from His thighs, and the çüdras from His feet.
• Chant eña dhüpaù and the Deity müla-mantra while showing the dhüpa-mudrä; then offer incense to the Lord.
14. Dépa
• Chant:
candramä manaso jätaç cakñoù süryo ajäyata
mukhäd indraç cägniç ca präëäd väyur ajäyata
His mind gave rise to the moon; His two eyes, the sun; His breath, Väyu; and His mouth, Indra and Agni.
• Chant eña dépaù and the Deity müla-mantra while showing the dépa-mudrä; then offer the Lord a ghee lamp.
candramä manaso jätaç cakñoù süryo ajäyata
mukhäd indraç cägniç ca präëäd väyur ajäyata
His mind gave rise to the moon; His two eyes, the sun; His breath, Väyu; and His mouth, Indra and Agni.
• Chant eña dépaù and the Deity müla-mantra while showing the dépa-mudrä; then offer the Lord a ghee lamp.

Våndävana-praëäma
änanda-vånda-parituëòélam indiräyä
änanda-vånda-parinandita-nanda-pütraà
govinda-sundara-vadhü-parinanditaà tad
våndävanaà madhura-mürtam aham namämi
I worship Çré Våndävana, the abode of Çrématé Rädhäräëé, which gives ever-increasing, overflowing bliss to the Son of Nanda Mahäräja. There the beautiful damsels of Vraja increase the bliss of Lord Govinda even more, making Våndävana the embodiment of all sweetness.
Verses for Requesting Forgiveness for One's Offenses (aparädha-çodhana-mantras)
mantra-hénaà kriyä-hénaà bhakti-hénaà janärdana
yat püjitaà mayä deva paripürëaà tad astu me
O my Lord, O Janärdana, whatever little püjä or worship that has been performed by me, although it is without devotion, without proper mantras, and without the proper performance, please let that become complete.
yad-dattaà bhakti-mätrena patraà puñpaà phalaà jalam
äveditaà nivedyan tu tad gåhäëänukampayä
Whatever has been offered with devotion-the leaf, the flower, the water, the fruit, the food offering-please accept it out of Your causeless mercy.
vidhi-hénaà mantra-hénaà yat kiïcid upapäditam
kriyä-mantra-vihénaà vä tat sarvaà kñantum arhasi
Whatever has happened without the proper chanting of the mantra, or without following the proper procedure, kindly forgive all that.
ajïänäd athavä jïänäd açubhaà yan mayä kåtam
kñantum arhasi tat sarvaà däsyenaiva gåhäna mäm

sthitiù sevä gatir yäträ småtiç cintä stutir vacaù
bhüyät sarvätmanä viñëo madéyaà tvayi ceñöitam
Whatever inauspicious things I have done out of ignorance or unknowingly, please forgive that, and accept me as Your insignificant servant. Let my normal condition be service, let my movement be holy pilgrimage, let my thought be remembrance of You, let my words be glorification of You. O Visnu, let my activities, with my whole mind, body and soul, be engaged in You.
aparädha-sahasräëi kriyante 'har-niñaà mayä
däso 'ham iti mäà matvä kñamasva madhusüdana
Thousands of offenses are performed by me day and night. But thinking of me as Your servant, kindly forgive those, O Madhusüdana.
pratijïä tava govinda na me bhaktaù praëaçyati
iti saàsmåtya saàsmåtya präëän saìdhärayämy aham
O Govinda, Your promise is that Your devotee will never perish. By remembering this over and over again, I am able to retain my life-airs.

Shri Vrindavana-dhama pranama

jayati jayati vrindaranyam etan murareh
priyatamam ati-sadhusvanta-vaikuntha-vasat
ramayati sa sada gah palayan yatra gopih
svarita-madhura-venur vardhayan prema rase
(Shri Brihad-bhagavatamrita 1.5, Sanatana Gosvami)

All glories, all glories to Shri Vrindavana-dhama, where Shri Murari enjoys residing more than He does in the hearts of sadhus or even in Vaikuntha, where He forever tends cows, and where, by playing sweet melodies on the flute, He increases the gopis’ amorous love for Him.

Shri Govardhana pranama

govardhano jayati shaila-kuladhirajo
yo gopikabhir udito hari-dasa-varyah
krishnena shakra-makha-bhanga-kritarcito yah
saptaham asya kara-padma-tale ’py avatsit (1)
(Shri Brihad-Bhagavatamrita 1.7, Sanatana Gosvami)

Glory to Govardhana Hill, the king of all mountains including Sumeru, who was given the title hari-dasa-varyah, the best servant of Hari, by the gopis, who was worshiped by Shri Krishna after He stopped the Vrajavasis’ sacrifice to Indra, and who was held in Krishna’s lotus hand for seven days.

saptaham evacyuta-hasta-pankaje
bhringayamanam phala-mula-kandaraih
samsevyamanam harim atma-vrindakair
govardhanadrim shirasa namami (2)
(Shri Brihad-bhagavatamrita, Sanatana Gosvami)

I bow my head and offer pranama unto Giriraja Govardhana, who rested upon the lotus hand of Acyuta for seven days, who is embellished with the humming of black bees, and who expertly serves Hari and His dearest devotees by providing caves and kunjas which supply an abundance of varieties of fruits, flowers, and roots for their enjoyment.

http://nitaaiveda.com/Compiled_and_Imp_Scriptures/Vaishnava_Song_Book/Mangalacharana_Invocation.htm
http://krishnascience.com/Vaisnava%20Library/Deity%20worship/Explanation%20of%20mudras.htm
http://www.bhakti-yoga-oase.de/News/Tulasi-Salagram-Vivaha/Salagram_Sila/Tulasidevi/Giriraj/giriraj.html
http://www.salagram.net/Giriraj-worship.html
http://www.agt-gems.com/Stones.html
http://www.salagram.net/sstp-GGMurwillumbah.html
http://www.salagram.net/sstp-2.html
Gunja malas or Kunrimani mala
last updated 28th December 2006

For some sections of this page you will need the Balaram font installed on your system - download it for free HERE


Gunja - Abrus precatorius, jequirity (or wild-liquorice). A vine with clusters of pink flowers and seed pods containing scarlet
berries.The berries are said to represent service to Srîmatî Rådhårånî, so Krishna often wears a garland of
guñjå berries. Garlands of guñjå are considered especially sacred by Lord Caitanya and His followers.
http://www.deityworship.com/glossary/glossary.htm#top
http://www.salagram.net/sstp-Gunja-malas.html
http://www.suhotraswami.net/texts/puja2002.php
*************************************************************************************************
END WORSHIP OF SALAGRAM SILA
REQUIRES THE BALARAMA FONT TO DISPLAY CORRECTLY
*************************************************************************************************