Obeisances to Srila Bhaktivedanta Swami Prabhupada
(Said upon entering the temple room, and sung during many arati ceremonies.)
nama om vishnu-padaya
krishna-preshthaya bhu-tale
shrimate bhaktivedanta-
svamin iti namine
namas te sarasvate deve
gaura-vani-pracharine
nirvishesha-shunyavadi-
pashcatya-desha-tarine
Meaning:
I offer my respectful obeisances unto His Divine Grace A. C. Bhaktivedanta Swami Prabhupada, who is very dear to Lord Krishna, having taken shelter at His lotus feet.
Our respectful obeisances are unto you, O spiritual master, servant of Sarasvati Gosvami. You are kindly preaching the message of Lord Chaitanyadeva and delivering the Western countries, which are filled with impersonalism and voidism.
Sri Sri Gurvashtaka
(Glories of the Spiritual Master, sung for early morning mangala arati, by Srila Vishvanatha Chakravarti Thakura)
samsara-davanala-lidha-loka
tranaya karunya-ghanaghanatvam
praptasya kalyana-gunarnavasya
vande guroh sri-charanaravindam ॥ 1 ॥
Meaning:
The spiritual master is receiving benediction from the ocean of mercy. Just as a cloud pours water on a forest fire to extinguish it, so the spiritual master delivers the materially afflicted world by extinguishing the blazing fire of material existence. I offer my respectful obeisances unto the lotus feet of such a spiritual master, who is an ocean of auspicious qualities.
mahaprabhoh kirtana-nritya-gita-
vaditra-madyan-manaso rasena
romancha-kampashru-taranga-bhajo
vande guroh sri-charanaravindam ॥ 2 ॥
Meaning:
Chanting the holy name, dancing in ecstasy, singing, and playing musical instruments, the spiritual master is always gladdened by the sankirtana movement of Lord Chaitanya Mahaprabhu. Because he is relishing the mellows of pure devotion within his mind, sometimes his hair stands on end, he feels quivering in his body, and tears flow from his eyes like waves. I offer my respectful obeisances unto the lotus feet of such a spiritual master.
sri-vigraharadhana-nitya-nana-
shringara-tan-mandira-marjanadau
yuktasya bhaktamsh cha niyunjato ‘pi
vande guroh sri-charanaravindam ॥ 3 ॥
Meaning:
The spiritual master is always engaged in the temple worship of Radha and Krishna. He also engages his disciples in such worship. They dress the Deities in beautiful clothes and ornaments, clean Their temple, and perform other similar worship of the Lord. I offer my respectful obeisances unto the lotus feet of such a spiritual master.
chatur-vidha-sri-bhagavat-prasada-
svadv-anna-triptan hari-bhakta-sanghan
kritvaiva triptim bhajatah sadaiva
vande guroh sri-charanaravindam ॥ 4 ॥
Meaning:
The spiritual master is always offering Krishna four kinds of delicious food [analyzed as that which is licked, chewed, drunk, and sucked]. When the spiritual master sees that the devotees are satisfied by eating bhagavat-prasada, he is satisfied. I offer my respectful obeisances unto the lotus feet of such a spiritual master.
sri-radhika-madhavayor apara-
madhurya-lila-guna-rupa-namnam
prati-kshanasvadana-lolupasya
vande guroh sri-charanaravindam ॥ 5 ॥
Meaning:
The spiritual master is always eager to hear and chant about the unlimited conjugal pastimes of Radhika and Madhava, and Their qualities, names, and forms. The spiritual master aspires to relish these at every moment. I offer my respectful obeisances unto the lotus feet of such a spiritual master.
nikunja-yuno rati-keli-siddhyai
ya yalibhir yuktir apekshaniya
tatrati-dakshyad ati-vallabhasya
vande guroh sri-charanaravindam ॥ 6 ॥
Meaning:
The spiritual master is very dear, because he is expert in assisting the gopis, who at different times make different tasteful arrangements for the perfection of Radha and Krishna’s conjugal loving affairs within the groves of Vrindavana. I offer my respectful obeisances unto the lotus feet of such a spiritual master.
sakshad-dharitvena samasta-shastrair
uktas tatha bhavyata eva sadbhih
kintu prabhor yah priya eva tasya
vande guroh sri-charanaravindam ॥ 7 ॥
Meaning:
The spiritual master is to be honored as much as the Supreme Lord, because he is the most confidential servitor of the Lord. This is acknowledged in all revealed scriptures and followed by all authorities. Therefore I offer my humble obeisances unto the lotus feet of such a spiritual master, who is a bona fide representative of Hari [Krishna].
yasya prasadad bhagavat-prasado
yasyaprasadan na gatih kuto ‘pi
dhyayan stuvams tasya yashas tri-sandhyam
vande guroh sri-charanaravindam ॥ 8 ॥
Meaning:
By the mercy of the spiritual master one receives the benediction of Krishna. Without the grace of the spiritual master, one cannot make any advancement. Therefore, I should always remember and praise the spiritual master. At least three times a day I should offer my respectful obeisances unto the lotus feet of my a spiritual master.
srimad-guror ashtakam etad uccair
brahme muhurte pathati prayatnat
yas tena vrindavana-natha-sakshat-
sevaiva labhya janusha ‘nta eva ॥ 9 ॥
Meaning:
That person who very attentively recites this ashtakam to Sri Gurudeva during the brahma muhurta is sure to achieve direct service to the lotus feet of Sri Krishna, the very life and soul of Vrindavana (Vrindavana-natha), upon attaining his vastu-siddhi, or pure spiritual form.
Additional Prayers Sung During Mangala Arati
The Pancha-Tattva Maha Mantra
(Jaya) sri-krishna-caitanya
prabhu nityananda
sri-advaita gadadhara
shrivasadi-gaura-bhakta-vrinda
I offer my obeisances unto the Supreme Lord, Krishna Chaitanya Mahaprabhu, along with His associates, Lord Nityananda, Advaita Acharya, Gadadhara, Shrivasa and all the devotees of the Lord. (This mantra is very important and is known as the Pancha-tattva Maha-mantra. In order to derive the full benefit of chanting the Hare Krishna maha-mantra, we must first take shelter of Chaitanya Mahaprabhu, learn the Pancha-tattva mantra, and then chant the Hare Krishna maha-mantra. That will be very effective. So this mantra is sung in most kirtanas before singing Hare Krishna, as well as before chanting japa.)
The Hare Krishna Maha-mantra
Hare Krishna Hare Krishna
Krishna Krishna Hare Hare
Hare Rama Hare Rama
Rama Rama Hare Hare
Meaning:
“Oh Lord Krishna, Oh energy of the Lord, please engage me in Your devotional service.” (This is a simple call to the Lord and His energies. It should be chanted exactly like a small child crying for it’s mother. The transcendental sound vibration of this mantra is the essence of all the Vedas and is non-different from Lord Krishna personally. In the temples, this mantra is sung during some portion of almost all kirtanas.)
Prema-Dhvani or Pranam Prayers
(Someone says these prayers after the arati, while everyone joins in with the “Jaya” at the end of each line. This is a very basic rendition, while additional lines and obeisances to other personalities and holy places can be said as well.)
1) Jaya-nitya-lila-pravishta om Vishnu-pada paramahamsa parivrajakacharya ashtottara-shata Srimad His Divine Grace Srila A. C. Bhaktivedanta Swami Maharaja Prabhupada ki jaya.
2) Jaya om Vishnu-pada paramahamsa parivrajakacharya ashtottara-shata Srimad Bhaktisiddhanta Sarasvati Goswami Maharaja Prabhupada ki jaya.
3) Ananta-kotivaishnava-vrinda ki jaya.
4) Namacharya Haridasa Thakura ki jaya
5) Iskcon founder acharya Srila Prabhupada ki jaya.
6) Premse kaho sri-Krishna-Caitanya, Prabhu Nityananda, jaya Advaita, Gadadhara, Shrivasadi-gaura-bhakta-vrinda ki jaya.
7) sri-sri-Radha-Krishna Gopa-Gopinatha, Shyama Kund, Radha Kund, Girigovardhana ki jaya.
8) Vrindavana-dhama ki jaya.
9) Mathura-dhama ki jaya.
10) Navadvipa-dhama ki jaya.
11) Jagannatha-puri dhama ki jaya.
12) Ganga-mayi ki jaya
13) Yamuna-mayi ki jaya.
14) Tulasi-devi ki jaya.
15) Bhakti-devi ki jaya.
16) Sankirtana-yajna ki jaya.
17) Brihad-mridanga ki jaya.
18) Samaveta-bhakta-vrinda ki jaya.
19) Gaura-premananda Hari Hari bol,
20) All glories to the assembled devotees. (Hare Krishna) All glories to the assembled devotees. (Hare Krishna) All glories to Sri Guru and Gauranga.
Nrisimha Pranam
(Obeisances to Lord Nrisimha, sung at the end of arati)
namas te narasimhaya
prahladahlada-dayine
hiranyakashipor vakshah-
shila-tanka-nakhalaye
ito nrisimhah parato nrisimho
yato yato yami tato nrisimhah
bahir nrisimho hridaye nrisimho
nrisimham adim sharanam prapadye
tave kara-kamala-vare nakham
adbhuta-shringam
dalita-hiranyakashipu-tanu-bhrigam
keshava-dhrita-narahari-rupa jaya jagadisha hare
Meaning:
I offer my obeisances to Lord Narasimha, who gives joy to Prahlada Maharaja and whose nails are like chisels on the stonelike chest of the demon Hiranyakashipu.
Lord Nrisimha is here and also there. Wherever I go Lord Nrisimha is there. He is in the heart and is outside as well. I surrender to Lord Nrisimha, the origin of all things and the supreme refuge.
O Keshava! O Lord of the universe! O Lord Hari, who have assumed the form of half-man, half-lion! All glories to You! Just as one can easily crush a wasp between one’s fingernails, so in the same way the body of the wasp-like demon, Hiranyakashipu, has been ripped apart by the wonderful pointed nails on Your beautiful lotus hands. (This verse is from Dasavatara-stotra, the Gita-govinda, written by Jayadeva Gosvami.)
Tulasi-arati Kirtana
vrindayai tulasi-devyai
priyayai keshavasya cha
vishnu-bhakti-prade devi
satyavatyai namo namaha
Meaning:
(The first mantra is offering of obeisances to Shrimati Tulasi Devi. Srila Prabhupada explains that the Tulasi tree is a pure devotee of Krishna in the body of a plant. Worship of the Tulasi plant is very important in devotional service.) “I offer my repeated obeisances unto Vrinda, Shrimati Tulasi Devi, who is very dear to Lord Keshava. O goddess, you bestow devotional service to Lord Krishna and possess the highest truth.”
namo namah tulasi krishna-preyasi namo namaha
radha-krishna-seva pabo ei abhilashi
ye tomara sharana loy, tara vancha purna hoy
kripa kori’ koro tare brindavana-basi
mor ei abhilash bilas kunje dio vas
nayane heribo sada jugala-rupa-rashi
ei nivedana dharo sakhir anugata koro
seva-adhikara diye koro nija dasi
dina krishna-dase koy ei jena mora hoy
sri-radha-govinda-preme sada jena bhasi
Meaning:
O Tulasi, beloved of Krishna, I bow before you again and again. My desire is to obtain the service of Radha-Krishna.
Whoever takes shelter of you has his wishes fulfilled. Bestowing your mercy on him, you make him a resident of Vrindavana.
My desire is that you will also grant me a residence in the pleasure groves of Vrindavana-dhama. Thus, within my vision I will always behold the beautiful pastimes of Radha and Krishna.
I beg you to make me a follower of the cowherd damsels of Vraja. Please give me the privilege of devotional service and make me your own maidservant.
This very fallen and lowly servant of Krishna prays, “May I always swim in the love of Radha and Govinda.”
Devotees circumambulate the Tulasi plant while singing the following prayer:
yani kani cha papani
brahma-hatyadikani cha
tani tani pranashyanti
pradakshina pade pade
“By the circumambulation of Shrimati Tulasi Devi all the sins that one may have committed are destroyed at every step, even the sin of killing a brahman.”
The Ten Offenses in Chanting the Holy Names
(The general order of prayers in many temples is that after the Tulasi puja, the ten offenses in Chanting Hare Krishna japa are recited, usually together with whoever is at the morning program.)
1) To blaspheme the devotees who have dedicated their lives to the propagation of the holy names of the Lord.
2) To consider the names of the demigods like lord Shiva or lord Brahma to be equal to, or independent of, the name of Lord Vishnu.
3) To disobey the orders of the spiritual master.
4) To blaspheme the Vedic literature or literature in pursuance of the Vedic version.
5) To consider the glories of chanting Hare Krishna as imagination.
6) To give mundane interpretation of the holy name of the Lord.
7) To commit sinful activities on the strength of chanting the holy names of the Lord.
8) To consider the chanting of Hare Krishna as one of the auspicious, ritualistic activities which are offered in the Vedas as fruitive activities (karma-kanda).
9) To instruct a faithless person about the glories of the holy name.
10) To not have complete faith in the chanting of the holy names and to maintain material attachments even after understanding so many instructions on this matter. It is also offensive to be inattentive while chanting.
Anyone who claims to be a Vaishnava must carefully guard against these ten offenses in order to quickly achieve the desired success, Krishna Prema!
Now let us offer are respectful obeisances unto all the Vaishnavas, devotees of the Lord. They are just like desire trees who can fulfill the desires of everyone and they are full of compassion for the fallen conditioned souls.
Vaishnava Pranam
(Obeisances to fellow devotees often said after the early aratis and before doing japa)
vancha-kalpatarubhyash cha
kripa-sindubhya eva cha
patitanam pavanabhyo
vaishnavebhyo namo namaha
Meaning:
I offer my respectful obeisances unto all the Vaishnavas, devotees of the Lord. They are just like desire trees who can fulfill the desires of everyone and they are full of compassion for the fallen conditioned souls.
Sri Sri Shikshashtaka
by Lord Caitanya Mahaprabhu
Lord Caitanya Mahaprabhu did not do much writing, but was widely renowned as a scholar in His youth. Nonetheless, He did leave these eight verses known as Sikshashtaka. These explain the essence of His mission and the philosophy of devotional service to Lord Krishna. See the article on Lord Caitanya to learn more about Him.
(1)
cheto-darpana-marjanam bhava-maha-davagni-nirvapanam
shreyah-kairava-chandrika-vitaranam vidya-vadhu-jivanam
anandambhudhi-vardhanam prati-padam purnamritasvadanam
sarvatma-snapanam param vijayate sri-krishna-sankirtanam
Meaning:
Glory to the Krishna sankirtana (congregational chanting of the Lord’s holy names), which cleanses the heart of all the dust accumulated for years and extinguishes the fire of conditional life, of repeated birth and death. That sankirtana movement is the prime benediction for humanity at large because it spreads the rays of the benediction moon. It is the life of all transcendental knowledge. It increases the ocean of transcendental bliss, and it enables us to fully taste the nectar for which we are always anxious.
(2)
namnam akari bahudha nija-sarva-shaktis
tatrarpita niyamitah smarane na kalaha
etadrishi tava kripa bhagavan mamapi
durdaivam idrisham ihajani nanuragahah
Meaning:
O my Lord, Your holy name alone can render all benediction to living beings, and thus You have hundreds and millions of names, like Krishna and Govinda. In these transcendental names, you have invested all Your transcendental energies. There are not even hard and fast rules for chanting these names. O my Lord, out of kindness You enable us to easily approach you by Your holy names, but I am so unfortunate that I have no attraction for them.
(3)
trinad api sunicena
taror api sahishnuna
amanina manadena
kirtaniyah sada harihi
Meaning:
One should chant the holy name of the Lord in a humble state of mind, thinking oneself lower than the straw in the street; one should be more tolerant than a tree, devoid of all sense of false prestige, and should be ready to offer all respect to others. In such a state of mind one can chant the holy name of the Lord constantly.
(4)
na dhanam na janam na sundarim
kavitam va jagad-isha kamaye
mama janmani janmanishvare
bhavatad bhaktir ahaituki tvayi
Meaning:
O almighty Lord, I have no desire to accumulate wealth, nor do I desire beautiful women, nor do I want any number of followers. I only want your causeless devotional service, birth after birth.
(5)
ayi nanda-tanuja kinkaram
patitam mam vishame bhavambudhau
kripaya tava pada-pankaja-
sthita-dhuli-sadrisham vichintaya
Meaning:
O son of Maharaja Nanda [Krishna], I am Your eternal servitor, yet somehow or other I have fallen into the ocean of birth and death. Please pick me up from this ocean of death and place me as one of the atoms at Your lotus feet.
(6)
nayanam galad-ashru-dharaya
vadanam gadgada-ruddhaya gira
pulakair nichitam vapuh kada
tava nama-grahane bhavishyati
Meaning:
O my Lord, when will my eyes be decorated with tears of love flowing constantly when I chant Your holy name? When will my voice choke up, and when will the hairs of my body stand on end at the recitation of Your name?
(7)
yugayitam nimeshena
chakshusha pravrishayitam
shunyayitam jagat sarvam
govinda-virahena me
Meaning:
O Govinda! Feeling Your separation, I am considering a moment to be like twelve years or more. Tears are flowing from my eyes like torrents of rain, and I am feeling all vacant in the world in Your absence.
(8)
ashlishya va pada-ratam pinashtu mam
adarshanan marma-hatam karotu va
yatha tatha va vidadhatu lampato
mat-prana-nathas tu sa eva naparaha
Meaning:
I know no one but Krishna as my Lord, and He shall remain so even if He handles me roughly by His embrace or makes me brokenhearted by not being present before me. He is completely free to do anything and everything, for He is always my worshipful Lord, unconditionally.
Jaya Radha-Madhava
(Sung before morning class, written by Shrila Bhaktinoda Thakura)
jaya radha-madhava kunja-bihari
gopi-jana-vallabha giri-vara-dhari
yashoda-nandana braja-jana-ranjana
jamuna-tira-vana-chari
Meaning:
Krishna is the lover of Radha. He displays many amorous pastimes in the groves of Vrindavana, He is the lover of the cowherd maidens of Vraja, the holder of the great hill named Govardhana, the beloved son of Mother Yashoda, the delighter of the inhabitants of Vraja, and He wanders in the forests along the banks of the River Yamuna.
(Srila Prabhupada was very fond of this song and sang it just before his lectures. In Allahabad and Gorakhpur, Srila Prabhupada fell into a trance after singing the first two lines, and after some time he came back into external consciousness and said: “Now just chant Hare Krishna.” Srila Prabhupada said that this song is “a picture of Vrindavana. Everything is there–Shrimati Radharani, Vrindavana, Govardhana, Yashoda, and all the cowherd boys.”)
Mantras Chanted Before Class
Om namah bhagavate vasudevaya
I offer my obeisances to the Supreme Personality of Godhead, Vasudeva.
narayanam namaskritya
naram chaiva narottamam
devim sarasvatim vyasam
tato jayam udirayet
Meaning:
Before reciting this Srimad-Bhagavatam, which is the very means of conquest, one should offer respectful obeisances unto the Personality of Godhead, Narayana, unto Nara-narayana Rishi, the supermost human being, unto Mother Sarasvati, the goddess of learning, and unto Srila Vyasadeva, the author. (Srimad-Bhagavatam 1.2.4)
Shrinvatam sva-kathah krsnah
punya-shravana-kirtanah
hridy antah stho hy abhadrani
vidhunoti suhrit satam
Meaning:
Sri Krishna, the Personality of Godhead, who is the Paramatma in everyone’s heart and the benefactor of the truthful devotee, cleanses desire for material enjoyment from the heart of the devotee who has developed the urge to hear His messages, which are in themselves virtuous when properly heard and chanted. (Srimad-Bhagavatam 1.2.17)
nashta-prayeshu abhadreshu
nityam bhagavata-sevaya
bhagavaty uttama-shloke
bhaktir bhavati naishthiki
Meaning:
By regular attendance in classes on the Bhagavatam and by rendering service to the pure devotee, all that is troublesome to the heart is almost completely destroyed, and loving service unto the Personality of Godhead, who is praised with transcendental songs, is established as an irrevocable fact.
Mantras Chanted Before Class Commentary
Sri Guru Pranama
Om ajnana-timirandhasya jnananjana-shalakaya
chakshur unmilitam yena tasmai sri-guruve namaha
Meaning:
I was born in the darkest of ignorance, and my spiritual master opened my eyes with the torch of knowledge. I offer my respectful obeisances unto him.
Sri Rupa Pranama:
sri-chaitanya-mano ‘bhishtam sthapitam yena bhu-tale
svayam rupah kada mahyam dadati sva-padantikam
Meaning:
When will Srila Rupa Gosvami Prabhupada, who has established within this material world the mission to fulfill the desire of Lord Chaitanya, give me shelter under his lotus feet?
Mangalacarana
vande ‘ham sri-guroh sri-yuta-pada-kamalam sri-gurun vaishnavams cha
sri-rupam sagrajatam saha-gana-raghunathanvitam tam sa-jivam
sadvaitam savadhutam parijana-sahitam krishna-chaitanya-devam
sri-radha-krishna-padan saha-gana-lalita-sri-vishakhanvitamsh cha
Meaning:
I offer my respectful obeisances unto the lotus feet of my spiritual master and unto the feet of all Vaishnavas. I offer my respectful obeisances unto the lotus feet of Shrila Rupa Gosvami along with his elder brother Sanatana Gosvami, as well as Raghunatha Dasa and Raghunatha Bhatta, Gopala Bhatta, and Shrila Jiva Gosvami. I offer my respectful obeisances to Lord Krishna Chaitanya and Lord Nityananda, along with Advaita Acharya, Gadadhara, Shrivasa, and other associates. I offer my respectful obeisances to Shrimati Radharani, and Krishna along with Their associates, Lalita and Vishakha.
Sri Krishna Pranama
he krishna karuna-sindho dina bandho jagat pate
gopesha gopika-kanta radha-kanta namo ‘stu te
Meaning:
O my dear Krishna, You are the friend of the distressed and the source of creation. You are the master of the gopis and the lover of Radharani. I offer my respectful obeisances unto You.
Sri Radha Pranama
tapta-kanchana-gaurangi radhe vrindavaneshvari
vrishabhanu-sute devi pranamami hari-priye
Meaning:
I offer my respects to Radharani whose bodily complexion is like molten gold and who is the Queen of Vrindavana. You are the daughter of King Vrishabhanu, and You are very dear to Lord Krishna.
Sri Vaishnava Pranama
vancha-kalpatarubhyash cha kripa-sindhubhya eva cha
patitanam pavanebhyo vaishnavebhyo namo namaha
Meaning:
I offer my respectful obeisances unto all the Vaishnava devotees of the Lord who can fulfill the desires of everyone, just like desire trees, and who are full of compassion for the fallen souls.
Pancha-tattva Maha-mantra
krishna chaitanya prabhu nityananda
advaita gadadhara shrivasadi-gaura-bhakta-vrinda
Meaning:
I offer my obeisances to Krishna Chaitanya, Prabhu Nityananda, Sri Advaita, Gadadhara, Shrivasa and all others in the line of devotion.
Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare
Hare Rama, Hare Rama, Rama Rama, Hare Hare
Additional Pranama Mantras
(These, along with the previous ones listed above, are often used during pushpa abhisheka ceremonies)
Sri Bhaktisiddhanta Sarasvati Pranati
namo om vishnu-padaya krishna-preshthaya bhutale
shrimate bhaktisiddhanta-sarasvati namine
Meaning:
I offer my respectful obeisances unto His Divine Grace Bhaktisiddhanta Sarasvati, who is very dear to Lord Krishna, having taken shelter of His lotus feet.
sri-varshabhanavi-devi-dayitaya kripabdhaye
krishna-sambandha-vijnana-dayine prabhave namaha
Meaning:I offer my respectful obeisances to Sri Varshabhanavi-devi-dayita dasa [another name of Srila Bhaktisiddhanta Sarasvati], who is favored by Srimati Radharani and who is the ocean of transcendental mercy and the deliverer of the science of Krishna.
madhuryojjvala-premadhya-sri-rupanuga-bhaktida-
sri-gaura-karuna-shakti-vigrahaya namo ‘stu te
Meaning:
I offer my respectful obeisances unto you, the personified energy of Sri Chaitanya’s mercy, who delivers devotional service which is enriched with conjugal love of Radha and Krishna, coming exactly in the line of revelation of Srila Rupa Goswami.
namas te gaura-vani-sri-murtaye dina-tarine
rupanuga-viruddhapasiddhanta-dhvanta-harine
Meaning:
I offer my respectful obeisances unto you, who are the personified teachings of Lord Chaitanya. You are the deliverer of the fallen souls. You do not tolerate any statement which is against the teachings of devotional service enunciated by Srila Rupa Goswami.
Srila Gaurakishora Pranati
namo gaura-kishoraya sakshad-vairagya-murtaye
vipralambha-rasambhode padambujaya te namaha
Meaning:
I offer my respectful obeisances unto Gaurakishora dasa Babaji Maharaja [the spiritual master of Bhaktisiddhanta Sarasvati], who is renunciation personified. He is always merged in a feeling of separation and intense love of Krishna.
Srila Bhaktivinoda Pranati
namo bhaktivinodaya sac-cid-ananda-namine
gaura-shakti-svarupaya rupanuga-varaya te
Meaning:
I offer my respectful obeisances unto Saccidananda Bhaktivinoda, who is transcendental energy of Caitanya Mahaprabhu. He is a strict follower of the Gosvamis, headed by Srila Rupa.
Srila Jagannatha Pranati
gauravirbhava-bhumes tvam nirdeshta saj-jana-priyaha
vaishnava-sarvabhaumah sri-jagannathaya te namaha
Meaning:
I offer my respectful obeisances to Jagannatha dasa Babaji, who is respected by the entire Vaishnava community and who discovered the place where Lord Caitanya appeared.
Sri Gauranga Pranama
namo maha-vadanyaya krishna-prema-pradaya te
krishnaya krishna-caitanya-namne gaura-tvise namaha
Meaning:
O most munificent incarnation! You are Krishna Himself appearing as Sri Krishna Caitanya Mahaprabhu. You have assumed the golden color of Srimati Radharani, and You are widely distributing pure love of Krishna. We offer our respectful obeisances unto You.
Sri Pancha-tattva Pranama
pancha-tattvatmakam krishnam bhakta-rupa-svarupakam
bhaktavataram bhaktakhyam namami bhakta-shaktikam
Meaning:
I offer my obeisances unto the Supreme Lord, Krishna, who is nondifferent from His features as a devotee, devotional incarnation, devotional manifestation, pure devotee, and devotional energy.
Sambandhadhideva Pranama
jayatam suratau pangor mama manda-mater gati
mat-sarvasva-padambhojau radha-madana-mohanau
Meaning:
Glory to the all-merciful Radha and Madana-mohana! I am lame and ill advised, yet they are my directors, and Their lotus feet are everything to me.
Abhidheyadhideva Pranama
divyad-vrindaranya-kalpa-drumadhaha
shrimad-ratnagara-simhasana-sthau
shrimad-radha-shrila-govinda-devau
preshthalibhih sevyamanau smarami
Meaning:
In a temple of jewels in Vrindavana, underneath a desire tree, Sri Sri Radha-Govinda, served by their most confidential associates, sit upon an effulgent throne. I offer my humble obeisances unto Them.
Prayojanadhideva Pranama
shriman rasa-rasarambhi vamshi-vata-tata-sthitaha
karshan venu-svanair gopir gopinathaha shriye ‘stu naha
Meaning:
Sri Srila Gopinatha, who originated the transcendental mellow of the rasa dance, stands on the shore in Vamshivata and attracts the attention of the cowherd damsels with the sound of His celebrated flute. May they all confer upon us their benediction.
From the Brahma-samhita
(Sung during the greeting of the Deities)
venum kvanantam aravinda-dalayataksham
barhavatamsam asitambuda-sundarangam
kandarpa-koti-kamaniya-vishesha-shobham
govindam adi-purusham tam aham bhajami
angani yasya sakalendriya-vittimanti
pasyanti panti kalayanti chiram jaganti
ananda-chin-maya-saduj-jvala-virgrahasya
govindam adi-purusham tam aham bhajami
Sri Guru-vandana
(Sung during Guru-puja, worship of the spiritual master, by Shrila Narottama dasa Thakura)
(1)
sri-guru-charana-padma, kevala-bhakati-sadma
bando mui savadhana mate
jahara prasade bhai, e bhava toriya jai,
krishna-prapti hoy jaha ha’te
Meaning:
The lotus feet of our spiritual master are the only way by which we can attain pure devotional service. I bow to his lotus feet with great awe and reverence. By his grace one can cross the ocean of material suffering and obtain the mercy of Krishna.
(2)
guru-mukha-padma-vakya, chittete koriya aikya
ar na koriho mane asha
sri-guru-charane rati, ei se uttama-gati
je prasade pure sarva asha
Meaning:
My only wish is to have my consciousness purified by the words emanating from his lotus mouth. Attachment to his lotus feet is the perfection that fulfills all desires.
(3)
chakhu-dan dilo jei, janme janme prabhu sei
divya-jnan hride prokashito
prema-bhakti jaha hoite, avidya vinasha jate
vede gay jahara charito
Meaning:
He opens my darkened eyes and fills my heart with transcendental knowledge. He is my Lord birth after birth. From him ecstatic prema emanates; by him ignorance is destroyed. The Vedic scriptures sing of his character.
(4)
sri-guru karuna-sindhu, adhama janara bandhu
lokanath lokera jivana
ha ha prabhu koro doya, deho more pada-chaya
ebe jasha ghushuk tribhavana
tuya pade loinu sarana
jaya jaya prabhupada! jaya jaya gurudeva!
Meaning:
Our spiritual master is the ocean of mercy, the friend of the poor, and the lord and master of the devotees. O master! Be merciful unto me. Give me the shade of your lotus feet. Your fame is spread all over the three worlds. We take shelter of your lotus feet. You are the friend of the most fallen.
I take shelter at your lotus feet
All glories to Srila Prabhupada! All glories to Gurudeva!
Sri Nama-Kirtana
(Another nice song sung anytime, but often after greeting the Deities, by Shrila Bhaktivinoda Thakura)
(1)
yashomati-nandana, braja-baro-nagara
gokula-ranjana kana
gopi-parana-dhana, madana-manohara
kaliya-damana-vidhana
Meaning:
Lord Krishna is the beloved son of mother Yashoda; the transcendental lover in the land of Vraja; the delight of Gokula; Kana [a nickname of Krishna]; the wealth of the lives of the gopis. He steals the mind of even Cupid and punishes the Kaliya serpent.
(2)
amala harinam amiya-vilasa
vipina-purandara, navina nagara-bora
bamshi-badana suvasa
Meaning:
These pure, holy names of Lord Hari are full of sweet, nectarean pastimes. Krishna is the Lord of the twelve forests of Vraja. He is ever-youthful and is the best of lovers. He is always playing on a flute, and He is an excellent dresser.
(3)
braja-jana-palana, asura-kula-nashana
nanda-godhana-rakhowala
govinda madhava, navanita-taskara
sundara nanda-gopala
Meaning:
Krishna is the protector of the inhabitants of Vraja; the destroyer of various demoniac dynasties; the keeper and tender of Nanda Maharaja’s cows; the giver of pleasure to the cows, land, and spiritual senses; the husband of the goddess of fortune; the butter thief; and the beautiful cowherd boy of Nanda Maharaja.
(4)
jamuna-tata-chara, gopi-basana-hara
rasa-rasika kripamoya
sri-radha-vallabha, brindabana-natabara
bhakativinod-ashraya
Meaning:
Krishna wanders along the banks of the River Yamuna. He stole the garments of the young damsels of Vraja who were bathing there. He delights in the mellows of the rasa dance; He is very merciful; the lover and beloved of Shrimati Radharani; the great dancer of Vrindavana; and the shelter and only refuge of Thakura Bhaktivinoda.
Govinda Jaya Jaya
(Another nice song that is often used)
govinda jaya jaya gopala jaya jaya
radha-ramana hari govinda jaya jaya
Meaning:
All glories to Lord Govinda (the giver of pleasure to the senses and cows) and Lord Gopala (the transcendental Cowherd Boy). All glories to Radha-Ramana (another name of Krishna), Hari (Lord Krishna who takes away the material attachments of the devotees) and Govinda.
Prasada-sevaya
(Sung before honoring the Lord’s prasada–from Gitavali)
Sharira abidya-jal, jodendriya tahe kal,
jiva phele vishaya-sagore
ta’ra madhye jihwa ati, lobhamoy sudurmati,
ta’ke jeta kathina samsare
krishna baro doyamoy, koribare jihwa jay,
swa-prasad-anna dilo bhai
sei annamrita pao, radha-krishna-guna gao,
preme dako chaitanya-nitai
Meaning:This material body is a network of ignorance, and the senses are one’s deadly enemies, for they throw the soul into this ocean of material sense enjoyment. Among those senses the tongue is the most voracious and uncontrollable; it is very difficult to conquer the tongue in this world.
Meaning:Lord Krishna is very merciful and has given us the remnants of His own food just to control the tongue. Now please accept that nectarean Krishna-prasada and sing the glories of Their Lordships Sri Sri Radha and Krishna, and in love call out “Chaitanya Nitai!”
Glorification of the Lord’s Prasada (from the Mahabharata)
maha-prasade govinde
nama-brahmani-vaishnava
svalpa-punya-vatam rajan
vishvaso naiva jayate
Meaning: “O King, for those who have amassed very few pious activities, their faith in maha-prasada, in Sri Govinda, in the Holy Name and in the Vaishnava is never born [again].”
ADDITIONAL KIRTANS
From Shad-goswamy-ashtaka
(Verse 2 is sung before reading The Nectar of Devotion)
Verse 1
krishnotkirtana-gana-nartana-parau premamritambho-nidhi
dhiradhira-jana-priyau priya-karau nirmatsarau pujitau
sri-caitanya-kripa-bharau bhuvi bhuvo bharavahantarakau
vande rupa-sanatanau raghu-yugau sri-jiva-gopalakau
Meaning:
I offer my respectful obeisances unto the six Gosvamis, namely Sri Rupa Gosvami, Sri Sanatana Gosvami, Sri Raghunatha Bhatta Gosvami, Sri Raghunatha dasa Gosvami, Sri Jiva Gosvami, and Sri Gopala Bhatta Gosvami, who are always engaged in chanting the holy name of Krishna and dancing. They are just like the ocean of love of God, and they are popular both with the gentle and with the ruffians, because they are not envious of anyone. Whatever they do, they are all-pleasing to everyone, and they are fully blessed by Lord Caitanya. Thus they are engaged in missionary activities meant to deliver all the conditioned souls in the material universe.
Verse 2
nana-sastra-vicaranaika-nipunau sad-dharma-samsthapakau
lokanam hita-karinau tri-bhuvane manyau saranyakarau
radha-krsna-padaravinda-bhajananandena mattalikau
vande rupa-sanatanau raghu-yugau sri-jiva-gopalakau
Meaning:
I offer my respectful obeisances unto the six Gosvamis, namely Sri Rupa Gosvami, Sri Sanatana Gosvami, Sri Raghunatha Bhatta Gosvami, Sri Raghunatha dasa Gosvami, Sri Jiva Gosvami, and Sri Gopala Bhatta Gosvami, who are very expert in scrutinizingly studying all the revealed scriptures with the aim of establishing eternal religious principles for the benefit of all human beings. Thus they are honored all over the three worlds and they are worth taking shelter of because they are absorbed in the mood of the gopis and are engaged in the transcendental loving service of Radha and Krishna.
Verse 3
sri-gauranga-gunanuvarnana-vidhau sraddha-samrddhy-anvitau
papottapa-nikrntanau tanu-bhrtam govinda-ganamrtaih
anandambudhi-vardhanaika-nipunau kaivalya-nistarakau
vande rupa-sanatanau raghu-yugau sri-jiva-gopalakau
Meaning:
I offer my respectful obeisances unto the six Gosvamis, namely Sri Rupa Gosvami, Sri Sanatana Gosvami, Sri Raghunatha Bhatta Gosvami, Sri Raghunatha dasa Gosvami, Sri Jiva Gosvami, and Sri Gopala Bhatta Gosvami, who are very much enriched in understanding of Lord Chaitanya and who are thus expert in narrating His transcendental qualities. They can purify all conditioned souls from the reactions of their sinful activities by pouring upon them transcendental songs about Govinda. As such, they are very expert in increasing the limits of the ocean of transcendental bliss, and they are the saviors of the living entities from the devouring mouth of liberation.
Verse 4
tyaktva turnam asesa-mandala-pati-srenim sada tuccha-vat
bhutva dina-ganesakau karunaya kaupina-kanthasritau
gopi-bhava-rasamrtabdhi-lahari-kallola-magnau muhur
vande rupa-sanatanau raghu-yugau sri-jiva-gopalakau
Meaning:
I offer my respectful obeisances unto the six Gosvamis, namely Sri Rupa Gosvami, Sri Sanatana Gosvami, Sri Raghunatha Bhatta Gosvami, Sri Raghunatha dasa Gosvami, Sri Jiva Gosvami, and Sri Gopala Bhatta Gosvami, who kicked off all association of aristocracy as insignificant. In order to deliver the poor conditioned souls, they accepted loincloths, treating themselves as mendicants, but they are always merged in the ecstatic ocean of the gopis’ love for Krishna and bathe always and repeatedly in the waves of that ocean.
Verse 5
kujat-kokila-hamsa-sarasa-ganakirne mayurakule
nana-ratna-nibaddha-mula-vitapa-sri-yukta-vrndavane
radha-krsnam ahar-nisam prabhajatau jivarthadau yau muda
vande rupa-sanatanau raghu-yugau sri-jiva-gopalakau
Meaning:
I offer my respectful obeisances unto the six Gosvamis, namely Sri Rupa Gosvami, Sri Sanatana Gosvami, Sri Raghunatha Bhatta Gosvami, Sri Raghunatha dasa Gosvami, Sri Jiva Gosvami, and Sri Gopala Bhatta Gosvami, who were always engaged in worshiping Radha-Krishna in the transcendental land of Vrindavana where there are beautiful trees full of fruits and flowers which have under their roots all valuable jewels. The Gosvamis are perfectly competent to bestow upon the living entities the greatest boon of the goal of life.
Verse 6
sankhya-purvaka-nama-gana-natibhih kalavasani-krtau
nidrahara-viharakadi-vijitau catyanta-dinau ca yau
radha-krsna-guna-smrter madhurimanandena sammohitau
vande rupa-sanatanau raghu-yugau sri-jiva-gopalakau
Meaning:
I offer my respectful obeisances unto the six Gosvamis, namely Sri Rupa Gosvami, Sri Sanatana Gosvami, Sri Raghunatha Bhatta Gosvami, Sri Raghunatha dasa Gosvami, Sri Jiva Gosvami, and Sri Gopala Bhatta Gosvami, who were engaged in chanting the holy names of the Lord and bowing down in a scheduled measurement. In this way they utilized their valuable lives and in executing these devotional activities they conquered over eating and sleeping and were always meek and humble enchanted by remembering the transcendental qualities of the Lord.
Verse 7
radha-kunda-tate kalinda-tanaya-tire ca vamsivate
premonmada-vasad asesa-dasaya grastau pramattau sada
gayantau ca kada harer guna-varam bhavabhibhutau muda
vande rupa-sanatanau raghu-yugau sri-jiva-gopalakau
Meaning:
I offer my respectful obeisances unto the six Gosvamis, namely Sri Rupa Gosvami, Sri Sanatana Gosvami, Sri Raghunatha Bhatta Gosvami, Sri Raghunatha dasa Gosvami, Sri Jiva Gosvami, and Sri Gopala Bhatta Gosvami, who were sometimes on the bank of the Radha-kunda lake or the shores of the Yamuna and sometimes at Vamsivata. There they appeared just like madmen in the full ecstasy of love for Krishna, exhibiting different transcendental symptoms in their bodies, and they were merged in the ecstasy of Krishna consciousness.
Verse 8
he radhe vraja-devike ca lalite he nanda-suno kutah
sri-govardhana-kalpa-padapa-tale kalindi-vane kutah
ghosantav iti sarvato vraja-pure khedair maha-vihvalau
vande rupa-sanatanau raghu-yugau sri-jiva-gopalakau
Meaning:
I offer my respectful obeisances unto the six Gosvamis, namely Sri Rupa Gosvami, Sri Sanatana Gosvami, Sri Raghunatha Bhatta Gosvami, Sri Raghunatha dasa Gosvami, Sri Jiva Gosvami, and Sri Gopala Bhatta Gosvami, who were chanting very loudly everywhere in Vrindavana, shouting, “Queen of Vrindavana, Radharani! O Lalita! O son of Nanda Maharaja! Where are you all now? Are you just on the hill of Govardhana, or are you under the trees on the bank of the Yamuna? Where are you?” These were their moods in executing Krishna consciousness.
Recited Before Reading Krishna Book
krishna krishna krishna krishna krishna krishna krishna he
krishna krishna krishna krishna krishna krishna krishna he
krishna krishna krishna krishna krishna krishna raksha mam
krishna krishna krishna krishna krishna krishna pahi mam
rama raghava rama raghava rama raghava raksha mam
krishna keshava krishna keshava krishna keshava pahi mam
Meaning:
O Lord Krishna, please protect me and maintain me. O Lord Rama, descendant of King Raghu, please protect me. O Krishna, O Keshava, killer of the Keshi demon, please maintain me.
Nama-Sankirtana
1
hari harayenamah krishna yadavaya namaha
yadavaya madhavaya keshavaya namaha
2
gopala govinda rama sri-madhusudana
giridhari gopinatha madana-mohana
3
sri-chaitanya-nityananda sri-adwaita-sita
hari guru vaishnava bhagavata gita
4
sri-rupa-sanatana bhatta-raghunatha
sri-jiva gopala-bhatta dasa-raghunatha
5
ei chay gosair kori charana vandan
jaha hoite bighna-nash abhishta-puran
6
ei chay gosai jar-mui tar das
ta-sabara pada-renu mora pancha-gras
7
tadera charana-sebi-bhakta-sane bas
janame janame hoy e abhilash
8
ei chay gosai jabe braje koila bas
radha-krishna-nitya-lila korila prakash
9
anande bolo hari bhaja brindaban
sri-guru-vaishnava-pade mayaiya man
10
sri-guru-vaishnava-pada-padma kori ash
narottama dasa kohe nama-sankirtana
Meaning:
1. O Lord Hari, O Lord Krishna, I offer my obeisances to You, who are known as Hari, Yadava, Madhava, and Keshava.
2. O Gopala, Govinda, Rama, Madhusudana, Giridhari, Gopinatha, and Madana-mohana.
3. All glories to Chaitanya and Nityananda. All glories to Adwaita Acharya and His consort, Sita Thakurani. All glories to Lord Hari, to the spiritual master, the Vaishnavas, Srimad-Bhagavatam, and Srimad Bhagavad-gita.
4. All glories to Rupa Goswami, Sanatana Goswami, Raghunatha Bhatta Goswami, Jiva Goswami, Gopala Bhatta Goswami, and Raghunatha Dasa Goswami.
5. I offer my obeisances to the feet of these Six Goswamis. Bowing to them destroys all obstacles to devotion and fulfills all spiritual desires.
6. I am the servant of that person who is a servant of these Six Goswamis. the dust of their lotus feet is my five kinds of foods.
7. This is my desire: that birth after birth I may live with those devotees who serve the lotus feet of these Six Goswamis.
8. When these Six Goswamis lived in Vraja, they revealed the lost holy places and explained the eternal pastimes of Radha and Krishna.
9. Just shout the names of Lord Hari in great ecstasy and worship the transcendental realm of Vrindavana while absorbing your mind in meditation upon the divine feet of the spiritual master and the Vaishnavas.
10. Desiring to serve the lotus feet of Guru and the Vaishnavas, Narottama Dasa sings this sankirtana of the holy names of Lord Hari.
Gaura-Arati
(The evening arati song, by Shrila Bhaktivinoda Thakura)
(kiba) jaya jaya gorachander aratiko shobha
jahnavi-tata-vane jaga-mana-lobha
(Refrain:) jaga-mana-lobha
gauranger arotik shobha
jaga-mana-lobha
dakhine nitaicand, bame gadadhara
nikate adwaita, shrinivasa chatra-dhara
bosiyache gorachand ratna-simhasane
arati koren brahma-adi devi-gane
narahari-adi kori’ chamara dhulaya
sanjaya-mukunda-basu-ghosh-adi gaya
shanka baje ghanta baje karatala
madhura mridanga baje parama rasala
(Refrain:) madhur madhur madhur baje
shanka baje ghanta baje
madhur madhur madhur baje
(kiba) bahu-koti chandra jini’ vadana ujjvala
gala-deshe bana-mala kore jhalamala
shiva-shuka-narada preme gada-gada
bhaktivinoda dekhe gorara sampada
(Repeat first verse of song)
Meaning:
All glories, all glories to the beautiful arati ceremony of Lord Chaitanya. This Gaura-arati is taking place in a grove on the banks of the Jahnavi [Ganges] and is attracting the minds of all living entities in the universe.
On Lord Chaitanya’s right side is Lord Nityananda, and on His left side is Gadadhara. Nearby stand Advaita, and Shrivasa Thakura is holding an umbrella over Lord Chaitanya’s head.
Lord Chaitanya has sat down on a jeweled throne, and the demigods, headed by Lord Brahma, perform the arati ceremony.
Narahari Sarakara and other associates of Lord Chaitanya fan Him with chamaras, and devotees headed by Sanjaya Pandita, Mukunda Datta, and Vasu Ghosha sing sweet kirtana.
Conchshells, bells, and karatalas resound, and the mridangas play very sweetly. This kirtana music is supremely sweet and relishable to hear.
The brilliance of Lord Chaitanya’s face conquers millions upon millions of moons, and the garland of forest flowers around His neck shines.
Lord Shiva, Sukadeva Gosvami, and Narada Muni are all there, and their voices are choked with the ecstasy of transcendental love. Thus Thakura Bhaktivinoda envisions the glory of Lord Chaitanya.
Damodarashtaka
(Sung every morning during the month of Kartika (October-November)
(found in the Padma Purana of Krsna Dvaipayana Vyasa, spoken by Satyavrata Muni in a conversation with Narada Muni and Saunaka Rsi.)
“In the month of Kartika one should worship Lord Damodara and daily recite the prayer known as Damodarastaka, which has been spoken by the sage Satyavrata and which attracts Lord Damodara.” (Sri Hari-bhakti-vilasa 2.16.198)
(1)
namamisvaram sac-cid-ananda-rupam
lasat-kundalam gokule bhrajamanam
yasoda-bhiyolukhalad dhavamanam
paramrstam atyantato drutya gopya
Meaning:To the Supreme Lord, whose form is the embodiment of eternal existence, knowledge, and bliss, whose shark-shaped earrings are swinging to and fro, who is beautifully shining in the divine realm of Gokula, who [due to the offense of breaking the pot of yogurt that His mother was churning into butter and then stealing the butter that was kept hanging from a swing] is quickly running from the wooden grinding mortar in fear of mother Yasoda, but who has been caught from behind by her who ran after Him with greater speed – to that Supreme Lord, Sri Damodara, I offer my humble obeisances.
(2)
rudantam muhur netra-yugmam mrjantam
karambhoja-yugmena satanka-netram
muhuh svasa-kampa-trirekhanka-kantha-
sthita-graivam damodaram bhakti-baddham
Meaning:[Seeing the whipping stick in His mother’s hand,] He is crying and rubbing His eyes again and again with His two lotus hands. His eyes are filled with fear, and the necklace of pearls around His neck, which is marked with three lines like a conchshell, is shaking because of His quick breathing due to crying. To this Supreme Lord, Sri Damodara, whose belly is bound not with ropes but with His mother’s pure love, I offer my humble obeisances.
(3)
itidrk sva-lilabhir ananda-kunde
sva-ghosam nimajjantam akhyapayantam
tadiyesita-jnesu bhaktair jitatvam
punah prematas tam satavrtti vande
Meaning: By such childhood pastimes as this He is drowning the inhabitants of Gokula in pools of ecstasy, and is revealing to those devotees who are absorbed in knowledge of His supreme majesty and opulence that He is only conquered by devotees whose pure love is imbued with intimacy and is free from all conceptions of awe and reverence. With great love I again offer my obeisances to Lord Damodara hundreds and hundreds of times.
(4)
varam deva moksam na moksavadhim va
na canyam vrne ‘ham varesad apiha
idam te vapur natha gopala-balam
sada me manasy avirastam kim anyaih
Meaning:0 Lord, although You are able to give all kinds of benedictions, I do not pray to You for the boon of impersonal liberation, nor the highest liberation of eternal life in Vaikuntha, nor any other boon [which may be obtained by executing the nine processes of bhakti]. O Lord, I simply wish that this form of Yours as Bala Gopala in Vrndavana may ever be manifest in my heart, for what is the use to me of any other boon besides this?
(5)
idam te mukhambhojam atyanta-nilair
vrtam kuntalaih snigdha-raktais ca gopya
muhus cumbitam bimba-raktadharam me
manasy avirastam alam laksa-labhaih
Meaning: 0 Lord, Your lotus face, which is encircled by locks of soft black hair tinged with red, is kissed again and again by Mother Yasoda, and Your lips are reddish like the bimba fruit. May this beautiful vision of Your lotus face be ever manifest in my heart. Thousands and thousands of other benedictions are of no use to me.
(6)
namo deva damodarananta visno
prasida prabho duhkha-jalabdhi-magnam
krpa-drsti-vrstyati-dinam batanu
grhanesa mam ajnam edhy aksi-drsyah
Meaning: 0 Supreme Godhead, I offer my obeisances unto You. O Damodara! O Ananta! O Visnu! O master! O my Lord, be pleased upon me. By showering Your glance of mercy upon me, deliver this poor ignorant fool who is immersed in an ocean of worldly sorrows, and become visible to my eyes.
(7)
kuveratmajau baddha-murtyaiva yadvat
tvaya mocitau bhakti-bhajau krtau ca
tatha prema-bhaktim svakam me prayaccha
na mokse graho me ’sti damodareha
Meaning: 0 Lord Damodara, just as the two sons of Kuvera – Manigriva and Nalakuvara – were delivered from the curse of Narada and made into great devotees by You in Your form as a baby tied with rope to a wooden grinding mortar, in the same way, please give to me Your own prema-bhakti. I only long for this and have no desire for any kind of liberation.
(8)
namas te ’stu damne sphurad-dipti-dhamne
tvadiyodarayatha visvasya dhamne
namo radhikayai tvadiya-priyayai
namo ‘nanta-lilaya devaya tubhyam
Meaning: 0 Lord Damodara, I first of all offer my obeisances to the brilliantly effulgent rope which binds Your belly. I then offer my obeisances to Your belly, which is the abode of the entire universe. I humbly bow down to Your most beloved Srimati Radharani, and I offer all obeisances to You, the Supreme Lord, who displays unlimited pastimes.
Saparshada-bhagavad-viraha-janita-vilapa
(Lamentation Due to Separation from the Lord and His Associates)
(Sung on the disappearance days of saints)
1
ye anila prema-dhana karuna prachura
heno prabhu kotha gela acharya-thakura
2
kaha mora svarupa rupa kaha sanatana
kaha dasa raghunatha patita-pavana
3
kaha mora bhatta-yuga kaha kaviraja
eka-kale kotha gela gora nata-raja
4
pashane kutibo matha anale pashibo
gauranga gunera nidhi kotha gele pabo
5
se-saba sangira sange ye koilo vilasa
se-sanga na paiya kande narottama dasa
Meaning:
1. He who brought the treasure of divine love and who was filled with compassion and mercy–where has such a personality as Shrinivasa Acharya gone?
2. Where are my Svarupa Damodara and Rupa Goswami? Where is Sanatana? Where is Raghunatha dasa, the savior of the fallen?
3. Where are my Raghunatha Bhatta and Gopala Bhatta, and where is Krishnadasa Kaviraja? Where did Lord Gauranaga, the great dancer, suddenly go?
4. I will smash my head against the rock and enter into the fire. Where will I find Lord Gauranga, the reservoir of all wonderful qualities?
5. Being unable to obtain the association of Lord Gauranga accompanied by all of these devotees in whose association He performed His pastimes, Narottama Das simply weeps.
Putting on Tilaka
In the Uttara-khanada of the Padma Purana, Lord Shiva says to Parvati that in the middle of the “V” of the Vaishnava tilaka mark there is a space and in that space reside Lakshmi and Narayana. Therefore, the body that is decorated with tilaka should be considered a temple of Lord Vishnu. The Padma Purana also states:
vama-parshve sthito brahma
dakshine cha sadashivaha
madhye vishnum vijaniyat
Tasman madhyam na lepayet
“On the left side of the tilaka Lord Brahma is situated, and on the right side is Sadashiva, but one should know that in the middle dwells Lord Vishnu. Therefore one should not smear the middle section.”
One should pour a little water into the palm of his left hand and rub gopi-chandana (mud from Dwaraka) into it. When making Tilaka the following mantra from the Uttara Khanda of the Padma Purana:
lalate keshavam dhyayen
narayanam athodare
vaksha-sthale madhavam tu
govindam kantha-kupake
vishnum cha dakshine kukshau
bahau cha madhusudanam
trivikramam kandare tu
vamanam vama-parshvake
shridharam vama-bahau tu
hrishikesham cha kandhare
pristhe tu padma-nabham cha
katyam damodaram nyaset
tat prakshalana-toyam tu
vasudeveti murdhani
Meaning: 0 Lord Damodara, just as the two sons of Kuvera – Manigriva and Nalakuvara – were delivered from the curse of Narada and made into great devotees by You in Your form as a baby tied with rope to a wooden grinding mortar, in the same way, please give to me Your own prema-bhakti. I only long for this and have no desire for any kind of liberation.
In accordance with the above mentioned mantra one should apply the gopi-chandana with the ball of the middle finger tip to make the tilaka marks on the twelve parts of the body. According to the Brahmanda Purana, one should not use the fingernail to make the space in the middle of the tilaka. One should place a thin damp cloth over the finger and make the space with that. Thus, when the tilaka is applied, the following mantras should be chanted:
The forehead–om keshavaya namaha
The belly–om narayanaya namaha
The chest–om madhavaya namaha
The throat–om govindaya namaha
The right side of the waist–om vishnave namaha
The right upper arm–om madhusudanaya namaha
The right shoulder–om trivikramaya namaha
The left side of the waist–om vamanaya namaha
The left upper arm–om shridharaya namaha
The left shoulder–om hrishikeshaya namaha
The upper back–om padmanabhaya namaha
The lower back–om damodaraya namaha
Meaning:
Finally, after washing one’s had, whatever water is left should be wiped on the top of the head in the region of the shikha (tuft of hair) with the mantra: om vasudevaya namaha.
In the Padma Purana it is stated:
nasadi-kesha-paryantam
urdhva-pundram sushobhanam
madhye chidra-samayuktam
tad vidyad dhari-mandiram
Meaning:
“That marking (of tilaka), which begins from the root of the nose and extends up to the hairline, which has a space in it and is very beautiful, is known asurdhva-pundra (tilaka). One should know it to be a temple of Lord Hari [Vishnu].” The Padma Purana also mentions that the tilaka marking should only extend three quarters of the way down the nose from the root of the nose, which is located between the eyebrows. The space in the middle of the tilaka should begin from between the eyebrows and extend up to the hairline. The marking on the nose and forehead should be connected. That is a perfect tilaka marking.