Am I the body, mind or something more? These are the age old questions that every philosopher throughout the ages has tried to grasp and understand.
Srimad-Bhagavatam (7.2.22) explains that the spirit soul has no death and is eternal and inexhaustible. He is completely different from the material body, but because of being misled by misuse of his slight independence, he is obliged to accept subtle and gross bodies created by the material energy and thus be subjected to so-called material happiness and distress.

Also Mundaka Upanishad (3.1.9) explains that the living being is the soul, and that:

“The soul is atomic in size and can be perceived by perfect intelligence. This atomic soul is situated within the heart, and spreads its influence all over the body of the embodied living entities. When the soul is purified from the contamination of the five kinds of material air, its spiritual influence is exhibited.”

The Katha Upanishad relates that within the body, higher than the senses and the sense objects, exists the mind. More subtle than the mind is the intelligence, and higher and more subtle than the intellect is the self. That self is hidden in all beings and does not shine forth, but is seen by subtle seers through their sharp intellect.

All of us are looking for love. However, we are trying to search for so called love in this material world – a world which is full of greed, envy, lust, anger, false ego, illusion. This material world is full of sorrow and misery. It is a temporary world. One can land into problems at any step. Thus our attempts to find real happiness in this material world invariably ends up in frustration. Real happiness can be found when we reawaken the dormant love or Krishna consciousness. Human life is a chance for us to reestablish this relationship.

Krishna consciousness is achieved by always thinking of Him by chanting His holy name, serving him, serving his devotees and by spreading the glories of holy name.Thus, when we are engaged in Krishna consciousness, we experience the highest transcendental love – love of Krishna, the Supreme personality of Godhead or prema bhakti. Achieving prema bhakti is the goal of life. A life of eternity, knowledge and bliss!

Newton’s third law of motion states that for every action there is an equal and opposite reaction. On the universal scale, this is the law of karma. The law of karma basically states that every action has a reaction and whatever you do to others will later return to you. Furthermore, ignorance of the law is no excuse. We are still accountable for everything we do, regardless of whether we understand it or not. Therefore, the best thing is to learn how it works.

If everyone understood the law of karma, we would all be living a happier life in a brighter world. Why? Because we could know how to adjust our lives so we would not be suffering the constant reactions of what we have done due to the false aims of life.
According to Vedic literature, Karma is produced by performing fruitive activities for bodily or mental development. One may perform pious activities that will produce good reactions or good karma for future enjoyment. Or one may perform selfish or what some call sinful activities that produce bad karma and future suffering. This follows a person wherever he or she goes in this life or future lives. Such karma, as well as the type of consciousness a person develops, establishes reactions that one must experience.

The Svetashvatara Upanishad (5.12) explains that the living being, the jiva soul, acquires many gross physical and subtle bodies due to the actions he performs, as is motivated by the material qualities to which he obtains. These bodies that are acquired continue to be a source of illusion as long as he is ignorant of his real identity.

similarly, it is stated that as a man sows, so shall he reap. Therefore, as people live their present life, they cultivate a particular type of consciousness by their thoughts and activities, which may be good or bad. This creates a person’s karma.

Reincarnation is called samsara,The word samsara is Sanskrit and means being bound to the cycle of repeated birth and death through numerous lifetimes. How this works is that those who are materially conditioned transmigrate through different bodies according to one’s desires and past activities (or karma) and familiarities. Their desires, if materially motivated, requires a physical body to enable them to continue to work out their material longings in various conditions of life.

Bhagavad-gita (8.6) explains that whatever state of consciousness one attains when he or she quits this body, a similar state will be attained in the next life. This means that after the person has lived his or her life, the numerous variegated activities of the person forms an aggregated consciousness. All of our thoughts and actions throughout our life will collectively influence the state of being we are in at the time of death. This consciousness will determine what that person is thinking of at the end of one’s life. This last thought and consciousness will then direct where that person will most likely go in the next life because this state of being carries over from this life into the next.

The Svetashvatara Upanishad (5.12) explains that the living being (the jiva soul), acquires many gross physical and subtle bodies due to the actions he performs, as is motivated by thematerial qualities to which he obtains. These bodies that are acquired continue to be a source of illusion as long as he is ignorant of his real identity.

Similarly, it is stated that as a man sows, so shall he reap. Therefore, as people live their present life, they cultivate a particular type of consciousness by their thoughts and activities, which may be good or bad. This creates a person’s karma.

In the philosophy of Bhakti Yoga, the Absolute Truth is known as a person. His name is Krishna, a Sanskrit word which means “all attractive”.

Krishna is the all attractive object of your soul’s love. Every living being is seeking pleasure. The essence of pleasure is the pleasure of love. We need it. Without loving someone and being loved by someone, life is very empty and superficial. The origin of that love is the soul’s love for God and God’s love for the soul. We are attracted by someone who is beautiful, someone who is powerful, someone who is learned, someone who is famous, someone who is renounced, someone who has wealth. These are opulences that attract our heart. The name Krishna means, he possesses all opulences in full. He is the source all beauty, all strength, all knowledge, all wealth, all fame, and all renunciation. And Krishna’s love for the soul is unlimited and unconditional. This is Krishna. He is our eternal father, our eternal mother, our eternal friend, our eternal lover.

We could feel Krishna through the path of bhakti. Bhakti is the process God has given us through which we could feel him 24 hours a day. Krishna is within our hearts. Krishna is within the heart of every living being. Krishna is inside every atom and in between atoms through his various energies. But ultimately, the source of everything is that divine person, that all powerful, all loving and all attractive person who we are eternally longing to be reunited with. Bhakti Yoga means to be reunited with our source, with God, through acts of devotion—by remembering about him, by chanting his names and his glories, by praying to him, by worshiping the deity, by rendering service to him, to his devotees and to all living beings. These are ways by which we could always feel the presence of God.

The Vedic scriptures establish nonviolence, called ahimsa, as the ethical foundation of vegetarianism and for a peaceful society. According to the Vedas, God is the Supreme Father of all creatures, not just humans. Therefore, slaughter of innocent animals is considered equivalent to killing one’s brother or sister.

Krishna devotees follow a wholesome lacto-vegetarian diet excluding meat, fish and eggs. Although it may be argued that vegetarians are guilty of killing vegetables, foods such as fruits, nuts, milk, and grains do not require killing. But even when a plant’s life is taken, the pain involved is dramatically less than that of a highly-sensitive animal such as a cow or lamb.

According to karma, nature’s law of action and reaction, human beings must suffer for any killing that is against God’s laws. For this reason, as well as to show recognition and appreciation for the supreme proprietor and supplier of all food, devotees prepare vegetarian meals as devotional offerings to Krishna, God. Then food is called prasadam (spiritual food), which can be fully enjoyed without karmic reaction.

The process of awakening love is not just purifying but also fully satisfying. This purification process consists of three main principles – Chanting, dancing &  feasting.

Chanting of pure names of Lord can be done simply by regularly chanting Hare Krishna mahamantra – Hare Krishna Hare Krishna / Krishna Krishna Hare Hare / Hare Rama Hare Rama / Rama Rama Hare Hare. The chanting can be done as minimum fixed rounds on japa mala or it can be done together in congregation with musical instruments.

Bhakti is derived from the Sanskrit word bhaj, which means – loving service. Yoga in Sanskrit means – connection. Bhakti yoga means to connect to the supreme by means of loving pure devotional service.

We all have love or Bhakti within our self. However, it is in dormant state. There is a simple way to awaken this dormant loving service to the supreme personality of Godhead. This process is laid down by Lord Sri Krishna in Bhagavad Gita. Lord Sri Chaitanya Mahabrabhu, the incarnation of Lord Krishna in this present age has mercifully made this process very simple and enjoyable. Srila prabhupada, the founder of ISKCON has made this process famous all over the world.

By investigating the knowledge and viewpoints in the many topics found in Vedic culture we can certainly see that the practice and utilization of this Vedic knowledge can indeed assist us in many ways, even in this 21st century. In regard to all the trouble we presently see in this world, maybe it is time to look at things through a different and deeper view to find the answers and directions that are so needed. The knowledge and understandings of this great Vedic culture may indeed be what will help us see through the fog of confusion that seems to envelope so much of society.

India and its Vedic culture has contributed much to the world, such as its music, beautiful forms of art and architecture, martial arts, astronomy, holistic medicine in Ayurveda, and the mathematical system based on the number ten, along with its yoga systems and philosophy.

Vedic mathematics is another example of its contribution to world progress Without the advancements in math that had been established by Vedic culture as far back as 2500 BC and passed along to others, such as the Greeks and Romans, we would not have many of the developments and inventions that we enjoy today. The Greek alphabet, for example, was a great hindrance to calculating. 

The numeral script from India is said to have evolved from the Brahmi numerals. This spread to Arabia through traders and merchants, and from there up into Europe and elsewhere. It became known as the Arabic numerals, yet the Arabians had called them “Indian figures” (Al-Arqan-Al-Hindu) and the system of math was known as hindisat, or the Indian art.

A well-developed medical system was in existence well before the 1st century A.D. Ayurveda is the Vedic system of holistic medicine. The word “Ayurveda”, translated from Sanskrit, is composed of two words, ‘Ayus’ which means life and ‘Veda’ which denotes knowledge. So Ayurveda is the knowledge of healthy living and is not only the treatment of diseases. Ayurveda has twin objectives–maintaining the health of the healthy, and cure illnesses of the diseased.

Jyotish is the Vedic form of astrology, which is an ancient science and is also being accepted and gaining popularity in the West. Vedic Astrology is meant to help the individual better find his or her way through life.

Vãstu is the Vedic science of architectural and home arrangement. It made its way through the orient and became known as Feng Shui, which has become popular in the West.

Vedic paintings or symbols are unique in that they can deliver the same spiritual energy, vibration and insight that it represents. In other words, through the meditation and devotional mood of the artist, the art becomes a manifestation of the higher reality.

As with art, dance in India was not merely an expression of an artist’s emotional mindset or imagination, but was meant to be an interpretation or conveyance of higher spiritual principles or pastimes of the Divine. In fact, in the Vedic pantheon Shiva is known as Nataraja, the king of dancers. Shiva’s dance was also not without a more significant purpose. His dance was based on the rhythm of cosmic energy that pervades the universe, and the destruction of the illusory energy by which all souls are given the opportunity for release from the illusion to attain liberation, moksha.

In this way, traditional Indian dance is highly spiritual and often accompanies important religious rituals and holy days and festivals. Vedic dance goes back to prehistoric times. Bharata Muni wrote his Natya Shastra, science of drama and dance, over 2000 years ago. In it he explains that it was Lord Brahma, the secondary engineer of the universal creation, who brought dance (natya) and drama to the people of Earth millions of years ago, shortly after the Earth was created.

When the dance is performed according to the spiritual standards, which some view as similar to the practice of yoga, even the dancers can invoke a high degree of spirituality in their own consciousness and bring unity between their inner selves and God. 

So, as we can see, Vedic culture and its many areas of knowledge and devotional expression are still as relevant today as it was thousands of years ago. And humanity can benefit from it by introspection and in spiritual as well as material development as it did in the past.

The power and relevance of Vedic culture are found in the number of tools it has always provided in order for humanity to reach its fullest potentials, both as individuals who are searching for their own fulfillment and spiritual awakening, and as a society that can function in harmony with nature and cooperation amongst themselves.

When Srila Prabhupada began ISKCON, he established eight principles that are the basis of the Krishna consciousness movement.

1. By sincerely cultivating a genuine spiritual science, we can be free from anxiety and come to a state of pure, unending, blissful consciousness in this lifetime.

2. We are not our bodies but eternal spirit souls, parts and parcels of God (Krishna). As such, we are all brothers, and Krishna is ultimately our common father.

3. Krishna is the eternal, all-knowing, omnipresent, all-powerful, and all-attractive Personality of Godhead. He is the seed-giving father of all living beings, and He is the sustaining energy of the entire cosmic creation.

4. The Absolute Truth is contained in all the great scriptures of the world. However, the oldest known revealed scriptures in existence are the Vedic literatures, most notably the Bhagavad-gitä, which is the literal record of God’s actual words.

5. We should learn the Vedic knowledge from a genuine spiritual master–one who has no selfish motives and whose mind is firmly fixed on Krishna.

6. Before we eat, we should offer to the Lord the food that sustains us. Then Krishna becomes the offering and purifies us.

7. We should perform all our actions as offerings to Krishna and do nothing for our own sense gratification.

8. The recommended means for achieving the mature stage of love of God in this age of Kali, or quarrel, is to chant the holy names of the Lord. The easiest method for most people is to chant the Hare Krishna mantra.

Only five hundred years ago, Lord Krishna descended as Sri Caitanya Mahaprabhu to teach the most sublime and effective means for spiritual development and enlightenment for the present day. This is the chanting of the names of God, which has been recommended for thousands of years in the Vedic tradition, and used by many other spiritual paths throughout the world. The most important chant is the mantra of: Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare / Hare Rama, Hare Rama, Rama Rama, Hare Hare

From 1966 to 1977 His Divine Grace A.C. Bhaktivedanta Swami Prabhupada (Srila Prabhupada), together with his disciples and followers, spread Krishna-consciousness all over the world. In just twelve years, in spite of his advanced age, he circled the globe fourteen times on lecture tours that took him to six continents. In spite of such a rigorous schedule, Srila Prabhupada continued to write prolifically. His writings constitute a veritable library of Vedic philosophy, religion, literature and culture. There are predictions from Srila Bhaktivinoda and in Sri Caitanya Mangala that point to Srila Prabhupada, his worldwide preaching of the holy name (sankirtan) and the emergence of the universal church of sankirtan, which is going to replace sectarian churches, teachers or religions that make the people of the world enemies to each other.

Members of the Hare Krishna Movement follow ancient India’s Vedic literature, primarily Bhagavad-gita and Srimad-Bhagavatam. These teachings date back over 5000 years and are practiced by more than 900 million people today. 

Although the Hare Krishna Movement has only been established in the West since 1966, its roots extend thousands of years into the past, back into the Vedic tradition of India. The Vedas were originally a vocal tradition, but then were written in Sanskrit over 5000 years ago.

The compiler of the Vedic literature, Srila Vyasadeva, divided the Vedic knowledge into various departments of material and spiritual knowledge, entrusting his disciples with particular sections. In this way, the scriptures developed into the four Vedas, the Vedanta Sutras, 108 main Upanishads, the great Mahabharat which includes the Bhagavad-gita, and the 18 major Puranas, among other texts. Of the Puranas, the Bhagavat Purana or Srimad-Bhagavatam is described as the most ripened fruit of all Vedic literature. It is accepted by the Vedic tradition as the conclusion of Vedantic principles and understanding, and relates the pastimes and characteristics of the Supreme Lord.

The process of spiritual development described in the Vedic literature is one of a gradual process of God-realization and love of God. This wisdom has been arefully preserved and passed down through the centuries through the vehicle of the disciplic succession of self-realized teachers.

This ancient spiritual wisdom is now again being presented in the West through the Hare Krishna Movement. They invite people of all kinds to visit their temples, communities and websites, and participate in whatever way they like in this sublime and easy process of bhakti-yoga and Krishna Consciousness. There are also many books that can also help explain how you may begin this spiritual process.

The main practise in awakening our spiritual nature is known as yagya, the turning around of our consciousness from self-centred to God-centred. It involves offering our words, wealth, time and intelligence to God. Some of this is done as part of daily life, and some is done in powerful ritualised practises.

There are four main ingredients for yagya and they have been practised, say the Vedas, from the very dawn of creation. The universe has four seasons that revolve over many millions of years. Each one of the four yagya activities is most appropriate for a particular season. The Spring of Satya Yuga requires meditation on Vishnu within the heart; for Treta Yuga fire sacrifices are most important; in the Dwapara Yuga opulent temple worship is the recommended process; but in the Winter Age of Kali Yuga the chanting of the ‘Names of Hari’ is the most effective yagya process.

Indeed, the Brihan-Naradiya Purana says hari-nama eva kevalam: ‘the chanting of the holy name of Hari (Krishna) is the only way.’ When Sri Chaitanya appeared in India he promoted the chanting of the names of Krishna as both a personal practise and a collective, congregational and musical practise. The result of his

teachings, and of those who followed him, is the modern-day Hare Krishna movement.

The title is a Sanskrit phrase which means “Song of God.” If we can enjoy, grow, and learn from the songs of ordinary people, just imagine how much we can get out of the lyric sheet of the Original Artist and Musician, Krishna.       

Just like most songs start out with an intro, the Gita begins with a little background information. When the second part kicks in, Krishna starts singing. About what? Sincerity. Who is the real me? How can I do the right thing? What is the right thing to do?

This song is in Sanskrit (English didn’t even exist back then.). That could present a big problem. Fortunately the Gita’s lyrics have been translated.

I’ve always loved getting albums that come with lots of inserts and explanations on what the band is all about. The Gita is like that. When the song first came out, over 5000 years ago, the scene was a lot more introspective than what we’ve got today. What they easily understood then goes soaring right over our heads. So the extra info on the lyrics is especially important.

The Gita has been bootlegged up and down over the centuries. Most of the different versions have a pretty descent translation of the lyrics. But many don’t come with the inserts and juicy info.

Some explanation-inserts are better that others. Which ones are best? The ones that are most consistent with the song as a whole, and with Krishna’s other songs.

Since the Gita first came out, there have been a few good releases. But they’ve all been out of circulation for decades. The best pressing available today is, by far, the Bhagavad-Gita As It Is, by Srila Prabhupada. It comes with the English translations as well as Krishna’s original Sanskrit lyrics, a word for word breakdown, and a detailed explanation for most of the verses.

On the spiritual path those that are most inclined to lead a peaceful existence that respects the value of all life often adopts the vegetarian lifestyle. 

It is in accordance with the yogic principle of ahimsa, which is to observe nonviolence and abstain from injuring any being in any way. However, in the process of bhakti-yoga, devotion goes beyond simple vegetarianism, and food becomes a method of spiritual progress. In the Krishna temples, food is offered to the Deities in a special sacrament, after which it becomes prasadam. 

This means the mercy of the Lord. Thus, the food we eat after it is offered to the Lord becomes a means for our purification and spiritual development.

Devotional service or Krishna consciousness is often described as a process of singing, dancing and feasting. But the feasting is done with spiritual food, Krishna prasadam.

In the Bhagavad-gita Lord Krishna says, “All that you do, all that you eat, all that you offer and give away, as well as all austerities that you may perform, should be done as an offering unto Me.” So offering what we eat to the Lord is an integral part of bhakti-yoga and makes the food blessed with spiritual potencies. Then such food is called prasadam, or the mercy of the Lord.

The Lord also describes what He accepts as offerings: “If one offers Me with love and devotion a leaf, a flower, fruit or water, I will accept it.” Thus, we can see that the Lord does not need anything, but if one offers fruits, grains, and vegetarian foods, He will accept it. The Lord does not accept foods like meat, fish or eggs, but only those that are pure and naturally available without harming others. So we offer what Krishna likes, not those items which are distasteful to Him. We also do not use garlic, onions, or mushrooms when we prepare food for Krishna.

The Lord is fully satisfied in Himself. He is the creator of all so everything is already His. He supplies us with food through nature, but we give thanks to Him by offering it back in a mood of loving devotion. 

So if His devotee offers something with love, out of His causeless mercy Krishna accepts it. The Lord is never hungry for our food, but for the love and devotion we offer. And then He reciprocates with that love.

According to Ayurveda, India’s classic medical science, foods are grouped into three categories – sattvic, rajasic and tamasic – foods in the modes of goodness, passion and ignorance. Onions and garlic, and the other alliaceous plants are classified as rajasic and tamasic, which means that they increase passion and ignorance.

Those that subscribe to pure brahmana style cooking of India, including myself, and Vaishnavas – followers of Lord Vishnu, Rama and Krishna – like to only cook with foods from the sattvic category. These foods include fresh fruits, vegetables and herbs, dairy products, grains and legumes, and so on. Specifically, Vaisnavas do not like to cook with rajasic or tamasic foods because they are unfit to offer to the Deity.

Back in the 1980’s, in his research on human brain function, Dr Robert [Bob] C. Beck, DSc. found that garlic has a detrimental effect on the brain. He found that in fact garlic is toxic to humans because its sulphone hydroxyl ions penetrate the blood-brain barrier and are poisonous to brain cells.

It should be pointed out that Garlic and onion are avoided by spiritual adherents because they stimulate the central nervous system, and can disturb vows of celibacy. 

similar things are described in Ayurveda. ‘As well as producing offensive breath and body odor, these (alliaceous) plants induce aggravation, agitation, anxiety and aggression. Thus they are harmful physically, emotionally, mentally and spiritually.

Many verses in the Puranas and particularly the Brahma-samhita establish that the Supreme Being does have specific forms according to His pastimes. These texts also describe His variegated features, which include His spiritual shape, characteristics, beauty, strength, intelligence, activities, etc. Therefore, it is considered that the authorized Deities of the Supreme that are shaped according to these descriptions provide a view of the personal form of God.

Those who have no knowledge of God or His form will certainly consider the temple Deities as idols. But this is because they think that the Deities are simply the products of someone’s imagination. Of course, there are those who say that God has no form, spiritual or material, or that there is no Supreme Being. 

Actually God is described in the Vedic literature, which explains that God is sat-chit-ananda vigraha, or the form of complete spiritual essence, full of eternity, knowledge, and bliss, and is not material in any way. His body, soul, form, qualities, names, pastimes, etc., are all nondifferent and are of the same spiritual quality. 

This form of God is not an idol designed from someone’s imagination, but is the true form, even if He should descend into this material creation. And since the spiritual nature of God is absolute, He is nondifferent from His name. Thus, the name Krishna is an avatara or incarnation of Krishna in the form of sound. 

Similarly, His form in the temple is not merely a representation, but is also qualitatively the same as Krishna as the archa-vigraha, or the worshipable form.

Some people may question that if the Deity is made from material elements, such as stone, marble, metal, wood, or paint, how can it be the spiritual form of God? The answer is given that since God is the source of all material and spiritual energies, material elements are also a form of God. Therefore, God can manifest as the Deity in the temple, though made of stone or other elements, since He can transform what is spiritual into material energy, and material energy back into spiritual energy. Thus, the Deity can easily be accepted as the Supreme since He can appear in any element as He chooses. In this way, even though we may be unqualified to see God, who is beyond the perceptibility of our material senses, the living beings in this material creation are allowed to see and approach the Supreme through His archa-vigraha form as the worshipable Deity in the temple. This is considered His causeless mercy on the materially conditioned living beings.

In this manner, the Supreme Being gives Himself to His devotees so they can become absorbed in serving, remembering and meditating on Him. Thus, the Supreme comes to dwell in the temple, and the temple becomes the spiritual abode on earth. In time, the body, mind and senses of the devotee become spiritualized by serving the Deity, and the Supreme becomes fully manifest to him or her. Worshiping the Deity of the Supreme and using one’s senses in the process of bhakti-yoga, devotional service to the Supreme, provides a means for one’s true essential spiritual nature to unfold. The devotee becomes spiritually realized and the Deities reveal Their spiritual nature to the sincere souls according to their spiritual development. 

As anyone who is familiar with the Vedic tradition knows, many of its followers wear marking on the foreheads. This is called tilak. Some tilak markings are made with ash, some with clay or soil, some are red dots with kum kum, or dyed rice flour, or red dots with additional applications like a few grains of rice stuck to it. Some tilak appears as three lines of ash going horizontally across the forehead that indicates one is a Shaivite, or a small triangle on the nose with a “V” shape rising vertically up on the forehead from between the eyebrows, which indicates one is a Vaishnava. This is a sign of the foot of Lord Vishnu, recited while chanting the name of Lord Vishnu.

There are different reasons why this is done and what they mean, but here is a description of why Vaishnavas wear their tilok, especially with Gopi-candana (or Gopi Chand). Gopi Candana is the soil that comes from a place not far from Dwaraka. 

The history is that this is the place where the gopis entered the river to leave their bodies after Lord Krishna left this planet to return to His spiritual abode. Thus, they also followed in this way. The mud that used to be the banks  of that river is called Gopi-candana. Vaishnavas apply this mud while chanting the names of Vishnu in twelve places on the head, arms, chest and back. 

The process marks the body as a temple, purifies the body, and also acts as protection from evil influences, ghosts, etc. By seeing this tilok on ourselves or other devotees, it serves as a constant reminder of Lord Krishna. 

Tilak is also used in Deity worship, offered to the Deities and also used with lemon juice to polish brass deities.

1. Humility:

Krishna is the Supreme Personality of Godhead. He is the Supreme Creator and our Supreme father. We are His eternal devotees. Everything in this world is provided by Him. Thus we need to become humble and accept His Supremacy.

2. Respect:

Just as we respect our parents and elders, similarly we should offer our respect to the eldest of all persons: the Supreme Personality of Godhead. In the Vedic tradition the best way to pay respect is by offering obeisances.

3. Devotional Service:

Offering obeisances is an important part of devotional service by which the devotee confirms his attitude of submission.

Glories of offering obeisances stated in vedic scriptures

Skanda Purana mentions the glories of offering obeisances to the supreme Personality of Godhead:

One, who has worshipped Vishnu or offered Him obeisances once, even neglectful, will go to Shri Vaikuntha Dhama which is worshipped by the demigods and is rare even for them.

One who bathes Shri Madhava with a conchshell full of Ganga water while saying, “O Narayana! I offer obeisances unto you”, does not have to take birth again.  He attains Vaikunthaloka.

“I offer my respectful obeisances to the Supreme Absolute Truth, Krishna, who is the well-wisher of the cows and the brahmanas as well as the living entities in general. I offer my repeated obeisances to Govinda, who is the pleasure reservoir for all the senses.

Simply by offering obeisances to Lord Govinda, even once, one receives the merit of performing one hundred horse sacrifices. In fact, performers of sacrifices are undoubtedly born in this world again whereas those who offer obeisances to Lord Krishna never experience birth in the material world again.

This is a verse from the Srimad-Bhagavatam (10.14-8)

tat te ‘nukampāḿ su-samīkṣamāṇo

bhuñjāna evātma-kṛtam”vipākam

hṛd-vāg-vapurbhir vidadhan namas te

jīveta yo mukti-pade sa dāya-bhāk

 “My dear Lord, one who constantly waits for Your causeless mercy to be bestowed upon him and who goes on suffering the reactions of his past misdeeds, offering You respectful obeisances from the core of his heart, is surely eligible for liberation, for it has become his rightful claim.”

Lord Siva speaking to Skanda, “Any person, who has seen Salagram Sila, paid obeisances to Him, bathed and worshipped Him, has achieved the results of performing ten million sacrifices and giving ten million cows in charity. — Skanda Purana – Haribhakti vilas

The Tulasi tree is a most important plant, and is often seen at numerous Vedic temples, especially those dedicated to Vishnu and Krishna. At such temples you are likely to find one or more in the courtyard wherein pilgrims circumambulate it, water it, or even offer prayers to it. It is said that Tulasi will not grow well where there is no devotion to the Lord. In fact, how well Tulasi grows is said to be like a barometer that indicates how high the devotional attitude is of the devotee community around the temple.

Vaishnava devotees also use the wood to make neck beads and wear two or three strands of them around their necks signifying their devotion to the Lord. They also make their japa mala or chanting beads from wood of the Tulasi tree. Tulasi is considered to be a pure devotee of the Lord who has taken the form of a tree, and is very dear to Lord Vishnu. Lord Vishnu (Krishna) likes to wear garlands made of Tulasi leaves. Often sandalwood paste and Tulasi leaves are placed on the lotus feet of the Deity of Lord Vishnu/Krishna. Therefore she is given the utmost respect. This is also why many devotees and Hindus in general also grow Tulasi in their homes. In this way, the Tulasi plant plays an important part in the spiritual life of many devotees. So what is the significance, history and legends behind this little tree?

Although we can never fully describe the glories of Tulasi-devi, an eternal associate of Lord Krsna. The scriptures give us a hint of the value of worshiping her. The following list comes from the Padma Purana.

• Tulasi is the essence of all devotional activities.

• The leaves, flowers, roots, bark, branches, trunk, and shade of Tulasi-devi are all spiritual.

• One who with devotion applies the paste of Tulasi wood to the Deity of Krsna will always live close to Krsna.

• One who puts mud from the base of the Tulasi tree on his body and worships the Deity of Lord Krsna gets the results of one hundred days worship each day.

• One who offers a Tulasimanjari to Lord Krsna gets the benefit of offering all other varieties of flowers, and he goes to the abode of Krsna.

• One who sees or comes near a house or garden where the Tulasi plant is present gets rid of all his sinful reactions, including that of killing a brahmana.

• Lord Krsna happily lives in the house, town, or forest where Tulasi-devi is present.

• A house where Tulasi-devi is present never falls on bad times, and it becomes purer than all holy places.

• The fragrance of Tulasi-devi purifies all who smell it.

• Lord Krsna and all the demigods live in a house where mud from the base of the Tulasi tree is found.

• Without Tulasi leaves, Lord Krsna does not like to accept flowers, food, or sandalwood paste.

• One who worships Lord Krsna daily with Tulasi leaves attains the results of all kinds of austerity, charity, and sacrifice. In fact, he has no other duties to perform, and he has realized the essence of the scriptures.

• One who puts into his mouth or on his head Tulasi leaves that have been offered to Lord Krsna attains Lord Krsna’s abode.

• In Kali-yuga, one who worships, remembers, plants, keeps, or performs kirtana before Tulasi burns up all sinful reactions and quickly attains Lord Krsna’s abode.

• One who worships Lord Krsna with Tulasi leaves releases all his ancestors from the realm of birth and death.

• One who remembers the glories of Tulasi or tells others about them will never take birth again.

Devotees of Krishna wear Tulasi (ocimum sanctum wood) neck beads, often as three strands at the base of the neck. Tulasi beads worn around the neck indicate a devotee’s surrender to the Lord; such a person is dear to the Lord.

Tulasi beads are said to protect one from bad dreams, accidents, attack by weapons, and inauspicious destinations at death. For these reasons and because she is dear to Krishna, devotees always wear Tulasi.

Srila Prabhupada states,

In the Padma Purāna there is a statement describing how a Vaisnava should decorate his body with tilaka and beads: “Persons who put tulasī beads on the neck, who mark twelve places of their bodies as Visnu temples with Visnu’s symbolic representations [the four items held in the four hands of Lord Visnu—conch, mace, disc and lotus], and who have visnu-tilaka on their foreheads, are to be understood as the devotees of Lord Visnu in this world. Their presence makes the world purified, and anywhere they remain, they make that place as good as Vaikuntha.”

In response to a list of several question asked by disciple Vidyadasi, SrilaPrabhupada replies:

“Tulasi is one devotee who appears wherever there is devotion to Krsna. Tulasi’s body is spiritual.  Tulasi leaves should be offered to the Deity.”

Srila Prabhupada has also said,

“Just as a pet dog has got a collar, similarly we are pet dogs of God. So we have got this collar. And Yamaraja, the Lord of Death will understand that he-the devotee-is God’s dog; he should not be shot down.

Because Tulasikanthi is so important they are never taken off, but they can be replaced.  Anyone who wears Tulasineckbeads at the time of death is greatly benefited beyond imagination, therefore it is important to keep them on at all times.   Tulasi also identifies one as a follower of Lord Chaitanya. 

Srila Bhaktivinoda Thakura sings in his Svīkara: Acceptance of Activities Favorable to Pure Devotion –

Gaura-bhakta-priya-veśadadhānā 

Tilaka-tulasī-mālā-śobhamānā

I will put on the garb that is dear to the devotees of Lord Gaura-sundara, including the twelve Vaisnavatilaka markings on my body and beautiful beads of tulasī wood around my neck.

SrilaBhaktivinoda Thakur also writes in his Jaiva Dharma that of the 64 angas of devotional service the remaining fourty-four are observed to increase one’s bhakti.  Item number one is decoration of the body with the Vaisnava signs of tilaka and tulasī beads.

1. One may ask that if we are not the body then what is the need of instructions of decoration of the body?

1. 1. Yes we are not the body but unless are Paramahamsa pure devotees then we are still conditioned by the body.  We don’t want to become falsely transcendental and reject those good things that the greatly intelligent pure devotees has suggested for our spiritual welfare.   Yes, if we are not the body then we also do not need to eat, but because this body is Krishna’s property we take care of it and because this body is Krishna’s property we decorate it in vedic way. 

We cannot draw a circle without a centre point. The Lord is the centre, source and essence of our lives. We acknowledge this by performing Pradakshina recognizing him as the focal point in our lives  and go about doing our daily chores. This is the significance of Pradakshina.

Also, every point on the circumference of a circle is equidistant from the centre. This means that wherever we may be or whoever we may be, we are equally close to the lord. His grace flows towards us without partiality.

Skanda Purana chapter 9 Verse 68 – In the word Pra-da-ksi-na, the syllable Pra dispels sin, the syllable Da bestows what is desired , the syllable Ksi causes the destructions of Karma and the syllable Na is the bestower of salvation.

Why is Pradakshina done in a clockwise manner?

Hindus go round the sanctum sanctorum in the temple and sometimes the deities in the puja or yajnya at home in a clockwise direction. We always assume God is the centre of our existence. He also exists everywhere so when we do Pradakshina or circumambulation we accept that our actions and thoughts are always centered around God. The centre point is always fixed and remains the same at whatever distance we do the pradakshina so we are reminded of the eternal truth that God is the centre of Gravity and the main focus of our existence this is the main principle of Pradakshinam.

Further he makes Pradakshinas (devotional rounds) slowly with folded hands and visualizing the Diety in his mind all the time. All these action knowingly or unknowingly have salutary effect to ward off the ego from the mind of the Devotee. It is not worthy that the purpose of temple worship is never achieved unless one understands that visits to temples are meant to help the devotee to shed his ego. The purpose of visits to temples is one’s own cultural emancipation which functions on fundamental values known as Dharma.

It is normal to do Pradakshinam always in clockwise direction. This is because we assume that the Lord is always on our right side. This reminds us we must always lead a righteous life, in the right path called Dharma.

Shoes move on various surfaces both dirty and clean. This cleanliness is of prime necessity to preserve the sanctity of the temple, which is the holy home of God. Temple is a home of GOD, we must maintain the cleanliness.

Moreover when we go to a temple or approach the holy temple altar at home, our mental state and status should be quite different. 

If we take off the shoes or other footwear, together with all our mental darkness, ego and crookedness and then if we enter the temple and approach God, the receptive capacity of the mind would increase. It will be highly beneficial for us if we keep out the bundle of worldly thoughts together with our shoes or footwear outside and then practice meditation and devotion. 

If you forget our eternal miseries and surrender to God, the journey of life would be worthwhile.  For realizing God we need to keep our egos outside. Some people have a fetish for shoes. We also tend to judge people on what brand of footwear they wear. Hence when one enters the temple all these external judgements and likes or dislikes are left outside as each one is a child God.

Removing shoes outside a temple is a gesture of being both symbol and a conscious desire to leave behind the outer world by shedding, literally, the first obvious steps—shoes.

Shikha is a tuft of hair at the back of head specifically kept by Vaishnavas and Brahmanas.

It is an established rule that ANYONE WHO RECITES VEDIC MANTRAS SHOULD NOT HAVE HAIR ON FACE AND HEAD. So, those who need to perform vedic rituals are advised to remove hairs.

However, there are many reasons for having SHIKHA:

1. When Devotee leaves body Krishna pulls the soul from the top most Chakra which is on the head under the shikha.

2. It is said that according to the karma of a soul the living entity at the time of death leaves body from different places from mouth, nose, etc… But a devotee who leaves this body from that “chakra” (Shikha) attains high planets of Spiritual world.

3. Also hair is needed to protect that chakra. But women do not cut their hair, because their other lower chakras are not good protected but if they have long hair they protect them with hair.

4. The Vaishnavas following a descending spiritual path that is they depend on the mercy of the Supreme Lord at every step to pull them out of Maya. So when we are drowning in Maya and only our head is out of the water, Guru and Gauranga can still pull us out comfortably by holding our head by this tuft of head called the shikha. So the shikha shows the subordination and dependence of the devotee on the causeless mercy of Lord Gauranga-Krishna at all times.
5. The Mayavadis follow the ascending path since they are egotistically confident of achieving God and coming out of illusion by the dint of their insignificant efforts or sadhan. So they do not keep a shikha because they do not need the mercy of the Lord.

6) Shikha is also like a spiritual antenna on the top of the head meant to show to the Lord and that we are aspiring recipients of His causeless mercy.

7) One must have a shikha to perform any kind of yajna. Therefore in Indian tradition all the brahmanas, Vaisnava or otherwise, keep a shikha. Although there seem to be no shastric injunctions regarding the size of the sikha, GaudiyaVaisnavas traditionally keep the sikha about the size of a calf’s hoofprint, approximately 1.5 inches (5 – 6 cm.) in diameter.

8) SrilaPrabhupada mentioned this in a conversation with some of his disciples in Hawaii (6.5.1972):

“ GaudiyaVaisnavasikha is an inch and a half across — no bigger. Bigger sikha means another sampradaya…. And they have to be knotted”

9) SrilaPrabhupadaLilamrta says:

The sikha may be any length, but it should be kept tightly knotted and only untied when you are washing, The Hari-bhakti-vilasa observes that members of the upper classes even tie the sikha before taking the final ablutions of a bath. This particularly applies when bathing in a body of water such as a river or a lake, in which case to not tie the sikha prior to bathing is considered low class and disrespectful to the sacred rite of bathing.

You may tie it in a simple manner for bathing, retying it more carefully after the bath.* cleaning, or oiling it. Also, when going to sleep, attending funeral rites, or observing a period of mourning, you should keep the sikha untied. Since an untied sikha is a sign of a death in the family, it is inauspicious to go about one’s daily duties with an untied sikha. It is also said that if one keeps the sikha untied, the body maybecome weak.

While tying your sikha after bathing, chant the Hare Krsna mantra, or, if initiated with Gayatri mantras, silently chant the Brahma-gayatri (first line of Gayatri). The sikha should not be braided (traditionally only women braid their hair), nor should it be kept long and disheveled. Naturally, if the sikha is too short to be tied, it is all right to leave it open, but it should not be disheveled.

10) Significance of Shaving head – It is a symbol of renunciation. If you see materialists, they are extremely fond of hair. Decorating hair etc pulls us into bodily consciousness. This is not good for practicing spiritualists. So as an indication of renunciation from material consciousness devotees shave head.

11) Significance of shikha – Another view: It is a symbol of duality of souls and supreme Lord. Impersonalists believe that there is no duality between the supreme and the living entity and they are expected to shave their heads completely. Vaishnavites believe in the philosophy that there is clear and eternal distinction between supreme god Krishna and living entities. The shikha is symbol of Krishna which is large and the remaining very little hair is the symbol of insignificant and innumerable conditioned living entity

12)  SCIENTIFIC REASONS FOR HAVING SHIKHA:

(A) A person who keeps SHIKHA attracts cosmic energy which imparts enlightment.

(B) The small portion of hair that hangs from behind our head applies little pressure on our brains that helps one to improve concentration and mind control and improve memory.

When the conch (Shankha) is blown, the primal sound of Om emerges. Om is the sound that was emanated by God before creation of the universes.

The conch (sankha) is one of the attributes of Lord Vishnu. It is said that once a demon name Sankhasura harassed the Demigods  and stole the Vedas and hid himself in an ocean. Lord Visnu incarnated as a huge golden fish ie Matsya Avatar  and killed the demon. After this the Lord is supposed to have blown the conch- shaped bone of the ear of Sankhasura. From this, arose the sound Om and from this sound emerged the Vedas. The conch is therefore known as sankha after Sankhasura. The conch of Lord Vishnu or Lord Krishna is called the Pancajanya. It represents dharma or righteousness, which is one of the four objectives (purusarthas) of human life. The sound of the conch also symbolises the victory of the good over the evil.

Conches also have been blown during aratis and important festivals in temples to serve as a reminder to those villagers or citizens who had missed the worship. The sound of the conch helps people to make their minds concentrate on God while praying and drive away other stray thoughts. The conch is placed in temples and even in domestic shrines as a symbol of Nada Brahma or the sound of Om, the Vedas, dharma, victory and auspiciousness. It is also at times used to give tirtha water (holy water) to devotees in a temple.

Because of its close association with Lord Vishnu, the blowing of the conch is an essential part of Vaishnavite ritual practices.

It is believed the blowing shankha destroys enemies and also pleases goddess Lakshmi.

Not just for religion, blowing shankha has scientific and ayurvedic benefits also. As per them, blowing shankha during puja has benefits on our lungs. This is because for blowing a shankha pure air reaches the lungs and impure air comes out. This makes the lungs strong.

Blowing shankha also cures diseases of intestines.

Most of the old temples in India have a large bell at the entrance that one needs to ring before entering the temple. Making temple bells is a whole science. These bells are not made out of ordinary metal, but a whole variety of them, including cadmium, lead, copper, zinc, nickel, chromium and manganese.

The proportion at which each one of them mixed is the real science behind making a bell. Each of these bells is made to produce such a distinct sound that it can create a harmony between your left and right brains. The moment you ring that bell, it produces a sharp but lasting sound vibration which lasts for minimum of seven seconds in echo mode — long enough to touch your seven healing centers (or chakras) in your body.

The Bell, known in Sanskrit as the Ghanta/Ghanti is used in all poojas for invoking the Gods.The ringing of the bell produces what is regarded as an auspicious sound. It produces the sound of “OM” the Universal name of the Lord. Most Mantras (prayers) and vedic chants start with OM. All auspicious actions begin with OM. It fills the mind with peace, makes it focussed and replete with subtle sounds. The ringing of the bell drowns any irrelevant or inauspicious sound, and pervades the whole atmosphere.This reminds us of all pervasive nature of the supreme (Sarva-vyapi). Even while performing ‘Aarati’ the bell is rung. It is sometimes accompanied by blowing conch, beating drums, playing cymbals and other musical instruments.

The moment the bell rings your brain is emptied of all thoughts. Invariably, you will enter a state of trance where you are very receptive.

The bell works as an anti-dote to the chaos of your mind. Before you enter the temple it helps you to calm down & prepares you for the spiritual awareness you are going to experience.

Even while doing the ritualistic arati, we ring the bell. It is sometimes accompanied by the auspicious sounds of the conch and other musical instruments. An added significance of ringing the bell, conch and other instruments is that they help drown any inauspicious or irrelevant noises and comments that might disturb or distract the worshippers in their devotional ardor, concentration and inner peace.

In the ancient Vedic culture a person dressed according to his or her social and spiritual position. Following those traditions, women who live in Hare Krishna communities wear saris and men wear robes called dhotis. Married men wear white, and unmarried men wear saffron. Men living a monastic lifestyle shave their heads and leave a tuft of hair in the back, called a sikha. This is done as a sign of renunciation and surrender to Krishna, as well as for cleanliness and simplicity. The sikha is also a sign of accepting the premise that God is a person and not merely an impersonal force. The clay marking on the forehead signifies that the body is a temple of God. The clay comes from sacred rivers in India.

Of course, any Joe can’t just come waltzing into the room, demanding “Show me Krishna!” and expect the Supreme Personality of Godhead to show up on his doorstep. You can’t just waltz into the White House and demand to see the President. They’ll throw you out on your ear.

If you want to see an important person, there’s a process you’ll have to go through. If you want to see Krishna, the most important person – and if you want to directly experience spiritual reality – it’s definitely possible, but there is a process.

Preliminary Preparation

 Let’s say I’m trying to see some little one-celled do-dads in my Biology class. The first thing I need to do is make sure the microscope is clean. Without clean instruments, I’ll never get an accurate result.

If I’m trying to see the reality of spirituality, the first thing I need to do is make sure my instruments are clean. What are the  “instruments?” The instruments are the senses.

The self peers out at the world through the senses of the body, which have become clogged and fogged by our attachments and illusions. Thus, we have trouble seeing anything as it really is. To prepare our senses for perceiving Krishna, we need to sweep out the dust of our attachments and wipe off the mist of illusion. There are four ways to do it:

1. Meat-eating

There will be a whole article on this later, but right now let me just say this: Meat-eating is totally unnecessary violence, not only to the animals slaughtered, but to the tons of plants needlessly stuffed into the poor animals to fatten them up, to the human beings who eat the flesh at the risk of their own health, and to the ecosystem of the entire planet earth which is forced to support this insanely decadent “agriculture.”

When you get angry and violent, you can’t see straight. Meat is the end product of violence. Eating it clouds our mind and senses, impairing our ability to perceive reality.

Besides that, as long as one chooses to live by unnecessarily causing pain to other living creatures, one will not be admitted into spiritual reality – where life is full of selfless compassion. So if you want to cultivate spirituality, become a vegetarian, putting aside all meat, fish, and eggs.

Becoming vegetarian will change your consciousness. Try it for a few weeks and you’ll not only feel better, but you will think differently. And you will contribute to a less violent world.

2. Intoxication

Intoxication refers to the taking into the body of various chemicals that are not necessary for bodily maintenance and have stimulating or depressive effects on the mind and body. Under this heading the Vedic scriptures include everything from tea, coffee and tobacco, with their caffeine and nicotine, to liquor and other more powerful drugs. Countless people in this age depend on some such intoxicants for stimulation or relief from anxiety, but any objective observer will conclude that such enjoyment or relief is only transitory and therefore has no real substance.

Instead, there are many detrimental results coming from such intoxicating habits. They cause dependency on material, worldly supports that are never certainly available, and this dependency can increase with the strength of the intoxicant, up to the point of addiction. These habits generally cause loss of bodily or mental health, resulting eventually in disease, premature aging, and inability to fix the mind intelligently and steadily on any subject or problem. In this way, such habits impede spiritual advancement by binding a person with material attachments and at the same time agitating the mind so that it cannot be fixed in meditation on the self and God. Beyond this, with the use of stronger and stronger intoxicants, cleanliness is gradually destroyed—witness the usual living conditions of addicts, alcoholics and drug-dependent hippies—and the mind is led into degradation and a miserable future. Of course, the stronger the intoxicant, the more pronounced the effects, but we can easily observe in these days how the use of milder intoxicants gradually leads toward dependence on stronger ones.

3. Illicit Sex

“Illicit sex” means unnatural sex. “Natural sex”  is sex intended and allowed to develop into its natural fruit, a baby. It is also natural that the baby should be raised by loving, married parents in a stable home, being carefully given the opportunity to fulfill the highest potential of human life, self-realization.

In other words, illicit sex means sex outside of marriage or unrestricted sex in marriage. Animals also eat, sleep, mate and defend, so if our consciousness is too much focused on any or all of these activities, we aren’t doing much better than the animals. And human life is meant for something much greater than fulfilling the urges of the body.

Can sexual control change your consciousness and life? India has a long tradition of the practice of celibacy for men before marriage (and some men for their entire lifetime) called brahmacharya, because they understand the mental, physical and spiritual benefits it offers. (Eastern medicine understands that life force – called prana, ojas, or chi, is weakened every time a man discharges semen.) Even boxers and wrestlers understand this principle as  they practice celibacy weeks before a match. In addition, many ancient cultures understood the immense benefits of controlling sexual lust.

Many great men of the world, such as Gandhi, Pythagoras, and others, practiced celibacy. It is an ancient practice that has gone so out of fashion in our modern culture it is unfortunately often looked at with repulsion.

Experience the many wonderful benefits of sexual control – including a calm mind and body –  by abstaining from sex for a period of time.

4. Gambling

You can’t get something for nothing. Gambling nourishes the cheating mentality, giving birth to greed, selfishness, and envy – all of which are diametrically opposed to the spiritual qualities that help us achieve an undistorted experience of reality.

Gambling is another tool of the used to keep the population docile. Another false hope for happiness which occupies our time and divers us from real personal and social advancement.

Positive Spirituality

As the four preliminaries are being practiced, our instruments are getting tuned up and polished, fit to begin directly perceiving God and the spiritual world.

I divided this article into two main sections, “preliminary preparation” and “positive spirituality.” But it’s not like one has to be perfectly complete before you can proceed to the other.

The two are not sequential. Rather, they both give strength to the other.

Now, we can say that there are two knowables: things and persons, or objects and subjects.

If you want to know an object, you can stick it under your microscope, heat it up, stretch it out, hurl it through space, whatever. It’s an object, and you can control it. You can experiment with it as you like.

If you want to get to know a person, you don’t bring him into the laboratory and stick litmus paper on him. You do nice things for him. You develop friendship and gain his trust. Gradually he will tell you all his most intimate secrets. Only then can you really know a person.

God is a subject, not an object; a person, not a “thing.” We can’t stick God on a slide and clamp Him under our microscope. As long as we treat Him like an object to be conquered by our intelligence, we will never understand or experience Him.

Spiritual reality is personal, and Krishna is a person. To know this person, do nice things for Him – simple devotional service. 

Develop a friendly relationship. Gradually, He will reveal His intimate secrets to you – even to the point of coming directly before you in an intimate relationship.

The key element in experiencing spiritual reality, more important than an impressive vocabulary and a high IQ, is this: service.

Service to Krishna is very simple and easy. You can quickly become dear to Krishna just by rendering a little simple service to Him. Respecting our free will, Krishna allows us the choice to leave Him and do our own thing in the material world. But that unfortunate decision brings only headache and grief. Krishna wants happiness for everyone. He looks forward to our return to the spiritual sky.

The most potent and simple service of all is just singing or chanting Krishna’s names:

Hare Krishna, Hare Krishna,Krishna Krishna, Hare Hare, Hare Rama, Hare Rama,Rama Rama, Hare Hare.

The word yoga originated from the Sanskrit word “yuj” which means “to link with” or “to unite”. What is to be linked or united? The atma and the Paramatma-the soul and the Supreme soul or Supersoul. This definition is well known and generally accepted but there is one major misconception about it: many inexperienced yogis and jnanis think that “unite with” is to be equated with “to merge with”. Uniting, however, does not mean that the soul loses its individuality, but it means that the soul acts in accordance with the Supersoul. Each soul is the servant of the Supersoul-Krishna (God).

 There are different yoga systems which can help us to reach this goal. The reason for the difference between the systems is that they are meant for particular ages and persons. Nevertheless they all have one goal in common: to become free from material bondage and to spiritualize the consciousness. 

 People who are unfamiliar with the Vedic tradition of yoga see it as an exercise program or a way to relieve stress. Yoga does help in this way, but its main purpose is to help one regain their spiritual consciousness and ‘link’ again with God.

The Gita ultimately prescribes bhakti-yoga (the path of dedication and love) as the culmination of other yoga practices. Bhakti-yoga focuses on developing our dedication, service and love for the Divinity, Lord Krishna. 

This process teaches one how to attain the Supreme through loving devotional service. In this way the goal of ALL the other yoga processes is easily achieved. Although it is the most direct and straight forward process to achieve the Supreme, it is the only one where the practitioner can be married. Having a Krsna conscious child is bhakti-yoga. All other processes strictly demand complete celibacy, are comparatively mechanical and offer only artificial sense control. One example is of Visvamitra Muni- he was mediatiting and became agitated by the ankle bells of the heavenly society girl, Menaka. He was no longer able to control his senses and fell down with her.

 By chanting the Holy Names of the Lord, one is engaging in bhakti yoga and is able to achieve all perfection. Hari das Thakur, one of Lord Caitanya’s intimate associates chanted 300,000 names of the Lord a day. He was approached by a prostitute who was Maya incarnate but he did not succumb to her advances and advised her to chant. The power of the Holy Name was so strong and potent, that she gave up prostitution, accepted Haridas Thakur as her spiritual master, and chanted 300,000 names of the Lord a day for the rest of her life.

The path of bhakti-yoga is developed through a variety of activities. These include mantra meditation, or the chanting of the names of God. The chanting is done either individually on beads (japa) or in community by chanting mantras accompanied by music (kirtan). The study of sacred texts such as the Bhagavad-gita and Srimad Bhagavatam, associating with like-minded spiritual aspirants, eating sanctified vegetarian food (prasadam), and living in a way that upholds the principles of truthfulness, mercy, austerity, and cleanliness, are all core practices for a life of follower of bhakti. Therefore, bhakti-yoga is in the true sense real yoga.

The very first step is to just come to the temple and gradually understand and take part in the Philosophical sessions, process of chanting and temple programs under the association of Devotees which will make you automatically become a member of the Movement !

Bhakti-yoga is devotional service to the Supreme Personality of Godhead or Krishna-consciousness. There are many different ways how to be engaged in bhakti-yoga. The learned Vaisnava acaryas divide them into nine categories: 1. to hear (or read), 2. to chant (or speak), 3. to remember 4. to serve, 5. to worship, 6. to pray (or meditate), 7. to follow, 8. brotherliness, 9. to surrender. Bhakti-yoga means to follow the instructions of Krishna and the genuine spiritual master. There are endless forms and variations of devotional service or bhakti-yoga which again are divided into pure devotional service (without any material motivation) and mixed devotional service (with material motivation).

This is the most advanced form and the final goal of bhakti-yoga. It means to engage in bhakti-yoga without any material motivations like peace, residence in heaven, salvation, the Promised Land, prosperity, health & etc. Pure devotional service is absolute liberation and the one and only motivation is pure, spiritual devotion for the Supreme Personality of Godhead. A pure devotee engaged in pure devotional service is beyond heaven, earth or hell. A heaven without devotional service he considers to be hell and a hell with devotional service he considers to be heaven. We have to be very careful never to imitate such a very advanced soul. Our first and foremost goal is to follow the instructions of the spiritual master. Pure devotional service is a gift from Krishna and He will bestow it if one sincerely follows the genuine spiritual master.

This is if someone engages in bhakti-yoga to gain something like heaven, salvation, peace, health etc. Most religious people are engaged in this form of bhakti-yoga. Mixed devotional service gradually leads to pure devotional service. Only the Vaisnavas know about the deeper meanings of devotion (love) for God. Someone intelligent enough should strive for pure devotional service by following the instructions of the genuine Vaisnava spiritual master, constantly chanting the Holy Name. For those on the superior path of pure devotional service it is advised not to mix with those who engage in mixed devotional service because the later are still polluted by various sinful behavior.

Raganuga bhakti (spontaneous devotional service) is the advanced stage of bhakti-yoga which the devotee arrives at following the genuine spiritual master and reaching the stage of liberation after he has conquered his material attachments (anartha-nivritti). He realizes his individual svarupa (the eternal transcendental identity of the soul) and engages this transcendental identity (himself) in raganuga bhakti. This realization is not simply imagination or speculation, it is real and it is revealed in due time if someone sincerely engages in bhakti-yoga under the direction of a genuine spiritual master like Srila Prabhupada. Raganuga bhakti is not meant for the material body (the sahajiyas think the like and consequently dress as gopis or gopas, only scaring the people and deceiving the fools). Raganuga bhakti is for the eternal spiritual self. The spiritual self is most sacred and an advanced devotee would never talk about it in public, what to speak of dressing the abominable material body like an eternal resident of Vrindavana.

 “A devotee who is actually advanced in Krsna consciousness, who is constantly engaged in devotional service, should not manifest himself, even though he has attained perfection. The idea is that he should always continue to act as a neophyte devotee as long as his material body is there. Activities in devotional service under regulative principles must be followed even by the pure devotee. But when he realizes his actual position in relationship with the Lord, he can, along with the discharging of regulative service, think within himself of the Lord, under the guidance of a particular associate of the Lord, and develop his transcendental sentiments in following that associate.” (Nectar of Devotion 16)

Initiation (diksa) is the transmission of transcendental knowledge (divya-jnana). The meaning of diksa is to surrender and follow the instructions of the genuine spiritual master who is an authorized representative of the Supreme Personality of Godhead. “Divya-jnana hrde prokasito. What is that divya-jnana? Divya-jnana is that we are all servants of Krsna, and our only business is to serve Krsna. Divya-jnana. This is divya-jnana. It is not difficult at all. Simply we have… We have become servants of so many things — servant of society, servant of community, servant of country, servant of wife, servant of children, servant of dog and so many. “Now let me become a servant of Krsna.” This is divya-jnana. Diksa. Diksa means “from this divya-jnana.” (Srila Prabhupada, 760711CC.NY) 

Official initiation is a sort of certificate. If a genuine spiritual master offers official initiation one should get it. Anyway this official initiation is not necessary to engage in bhakti-yoga or chant the holy name. “Formal initiation means to accept, officially, to abide by the orders of Krsna and His representative. That is formal initiation. Officially accept, “Yes, sir, I shall accept. I shall do whatever you say.” This is initiation, official acceptance of the job. That’s all. Now, you formally accept, and if you do not do the duties, then where is the question of other function? There is no question. Initiation means this is the beginning of accepting the orders of Krsna and His representative to carry out. This is the beginning. That is initiation.” (Srila Prabhupada)

Absolutely. “Unless one is initiated by a bona fide spiritual master, all his devotional activities are useless. A person who is not properly initiated can descend again into the animal species. […] It is the duty of every human being to surrender to a bona fide spiritual master. Giving him everything-body, mind and intelligence -one must take a Vaisnava initiation from him.” (Hari-bhakti-vilasa 2.6 + 2.10 quotes in Bhaktivedanta purport to Caitanya-caritamrita 15.108) Of course this does not mean the mere initiation ceremonial. Initiation is to surrender to Krishna and His representative, the spiritual master, and engage in bhakti-yoga, chanting the holy name etc., according to the directions of the spiritual master.

A Vaisnava is equal or above a brahmana (priest) even if he is engaged as a sudra (worker), vaisya (trader, farmer) or ksatriya (ruler). If the Vaisnava is engaged as a priest, the spiritual master can give him brahmana initiation, since it is by qualities and not by birth that one really is a brahmana or not. Srila Bhaktisiddhanta Thakura introduced the system of giving the sacred thread to Vaisnavas. 

“So devotee is above all these consideration. (brahmana, ksatriya, vaisya, sudra) But because there is management, they should appear as brahmana, as sudra, as ksatriya, like that. Sa gunan samatityaitan brahma-bhuyaya kalpate mam ca vyabhicarini bhakti-yogena yah sevate. A devotee, because he is working as a sudra, he is not a sudra; neither he is a brahmana. He is already in the spiritual platform. But for management we have to do that (giving brahmana initiation). One can do the sudra’s work nicely — let him be engaged in that way. Why he should imitate?” (Srila Prabhupada)

Srila Prabhupada writes in his purport to Srimad Bhagavatam 4.31.10: “In our Krsna consciousness society, unless one is twice initiated — first by chanting Hare Krsna and second by the Gayatri mantra — he is not allowed to enter the kitchen or Deity room to execute duties.” Although a Vaisnava is above all this material considerations there are this distinctions for the sake of the management of the society.

No. Unless you want to perform deity service as a priest in a temple.

The principles are similar to second initiation. “When one is found to be regularly following these principles (the four regulative principles), he is given the first initiation (hari-nama), and he regularly chants at least sixteen rounds a day. Then, after six months or a year, he is initiated for the second time and given the sacred thread with the regular sacrifice and rituals. After some time, when he advances still further and is willing to give up this material world, he is given the sannyasa order. At that time he receives the title svami or gosvami.” (Bhaktivedanta purport to Caitanya-caritamrita, Adi-lila 17.265)

To adopt the sannyasa stage of life is prohibited for Kali-yuga, the current age. (Brahma-vaivarta Purana, Krsna-janma-khanda 185.180 – quoted in Caitanya-caritamrita Adi 17.164) A very advanced paramahamsa Vaisnava is eligible to take sannyasa to fulfill his mission but there is no necessity. He may also adopt the paramahamsa dress or no special dress at all. Even directly under Srila Prabhupada’s guidance most sannyasis of ISKCON proved to be not qualified. It is said that it is better to die than to fall from the sannyasa stage of life; this means it is better not to accept sannyasa.

“Parampara” means disciplic succession. The transcendental knowledge (divya jnana) is like a river flowing from one acarya to the next. It’s source is Krishna who directs it to a qualified disciple who realizes, preserves and directs it to his qualified disciple who again realizes, preserves and directs it to his successor and so on until it arrives here. There are four disciplic successions, namely the Brahma parampara, Siva parampara, Laksmi parampara and the Kumara parampara. Divya jnana, transcendental knowledge, is not limited to material considerations and therefore the parampara is not a bodily succession. Transcendental knowledge may as well flow from one member of the parampara to the other without any bodily contact or official initiation. Predecessor and disciple may dwell on different planets or even different universes. We should not think that the parampara is simply a row of material bodies or that transcendental knowledge is ordinary knowledge. The river parampara sometimes flows according to the official initiation or bodily succession of master and disciple and then sometimes prefers to flow underground. Parampara and transcendental knowledge are both eternal but it sometimes happens that the connection is lost and then Krishna comes to revive or renew the system again.

Following A.C. Bhaktivedanta Swami Prabhupada we are in the Brahma-Madhva-Gauidya-sampradaya (Group). And this is our revered parampara (disciplic succession)

 1) Krsna, 2) Brahma, 3) Narada; 4) Vyasa, 5) Madhva, 6) Padmanabha, 7) Nrhari, 8) Madhava, 9) Aksobhya, 10) Jaya Tirtha, 11) Jnanasindhu, 12) Dayanidhi, 13) Vidyanidhi, 14) Rajendra, 15) Jayadharma, 16) Purusottama, 17) Brahmanya Tirtha, 18) Vyasa Tirtha, 19) Laksmipati, 20) Madhavendra Puri, 21) Isvara Puri, (Nityananda, Advaita), 22) Lord Caitanya, 23) Rupa, (Svarupa, Sanatana), 24) Raghunatha, Jiva, 25) Krsnadasa, 26) Narottama, 27) Visvanatha, 28) (Baladeva) Jagannatha, 29) Bhaktivinoda, 30) Gaurakisora, 31) Bhaktisiddhanta Sarasvati, 32) His Divine Grace A. C. Bhaktivedanta Swami Prabhupada.