108 Q &A

Founder Acraya
Om Vishnupada Sri Srimad
Bhaktivedanta Narayana
Goswami Maharaja

From: Center for BHAKTI Studies

And Sri Ranganatha Gaudiya Matha

Question 12: How and why to offer bhoga to Lord Sri Krishna?
Answer compiled by Bhaktivedanta Vishnu Daivata Maharaj from many
sources including Srila Gurudev's book.
For more info email Maharaj at [email protected]

The glories of Maha-prasadam

Blya-bhoga (offering bhoga)
The procedure for offering blya-bhoga (the offering of bhoga after magala-rat),
madhyhna-bhoga (midday, rja-bhoga), tala bhoga (in the afternoon) and rtri-kalina-bhoga
(before ayana or evening rat) is the same.
r r Rdh-Ka, r Gaurga and r Gurudeva should be offered bhoga on separate
plates. If it is not possible to offer separate plates to each Deity, then one can offer bhoga to all
of them on a single plate. In cases where the Deities have separate altars, it is obligatory to
offer them separate plates of bhoga.
We should offer the bhoga with a feeling that r Gurudeva himself is offering the bhoga to
r r Rdh-Ka or rman Mahprabhu.
The pjar should bring the following items:
Pdya water in ptra with a spoon.
camana water in ptra with a spoon.
Tulas leaves in a bowl, (as many as there are preparations to be offered).
A conchshell filled with water.
A quantity of flower petals.
Offering the bhoga
Bring in the bhoga to be offered, setting it up in front of the altar.
1. Offer pupjali, a few flower petals at the lotus feet of each Deity while chanting:
ea pupjali
rm kl rdh-kbhy nama
(or the mla-mantra of the Deity one is worshipping)
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2. Offer the sanas by putting a few flower petals on each one while chanting:
idam sana
rm kl rdh-kbhy nama,
(or the mla-mantra of the Deity one is worshipping)
3. Offer pdya while chanting:
etat pdya
rm kl rdh-kbhy nama,
(or the mla-mantra of the Deity one is worshipping)
4. Offer camana while chanting:
ida camanya
rm kl rdh-kbhy nama,
(or the mla-mantra of the Deity one is worshipping)
5. Place a tulas leaf on each preparation while chanting:
etat nivedyam sa tulas panya jalam
rm kl rdh-kbhy nama
(or the mla-mantra of the Deity one is worshipping)
6. Sprinkle a few drops of water from the conchshell onto each preparation, (this purifies the
bhoga from any contamination that may have entered during or before the preparation) while
chanting:
ida minna-pnydika
rm kl rdh-kbhy nama
(or the mla-mantra of the Deity one is worshipping)
7. Touching the bhoga plate, chant the mla-mantra eight times, gaura-gyatr ten times and
kma-gyatr ten times.
8. Come out of the Deity room, close the door and wait for some time, (10-15 minutes).
9. Again enter the Deity room.
10. Offer camana to the Deity while chanting:
ida camanya
rm kl rdh-kbhy nama
(or the mla-mantra of the Deity one is worshipping)
11. Offer tmbla while chanting:
ida tmbla
rm kl rdh-kbhy nama
(or the mla-mantra of the Deity one is worshipping)
12. Then offer this prasda to r Gurudeva and all the sakhs in the following sequence:
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ida mah-prasdao sarva-sakhbhyo nama

ida mah-prasdao pauramsyau nama
ida mah-prasdao tulasyai nama
ida mah-prasdao vrajavasibhyo nama
ida mah-prasdao sarva-vaiavebhyo nama
ida mah-prasdao sarva-vaiavbhyo nama
ida mah-prasdaai r gurave nama
Duties after bhoga offering and arati
1. Cleaning the Temple
After the blya-bhoga offering, while chanting the glories of the Lord in a mood of servitude,
clean the Deity room and temple etc., either with water or with pure cowdung mixed with
clay. Then clean the paraphernalia used in worshipping the Lord.
2. Picking flowers and tulas leaves
Guidelines:
L One should pay obeisances unto r Bhagavn, seek His permission and pick flowers and
tulas leaves and majars according to the proper rules.
L It is prohibited to collect tulas leaves without having bathed. It is best to pick tulas and
flowers after taking morning bath. One can also pick flowers before bathing and collect
tulas leaves after bathing. When in case of emergency one is unable to take bath, one
should put on fresh clothes, perform mantra-snna and with pure consciousness pick
flowers and tulas leaves.
L One should never collect tulas leaves in a contaminated state; that is, when ones body or
mind is contaminated.
L For the arcana of r Bhagavn, white and fragrant flowers are the best.
L Dry, stale, split or torn flowers, flowers which have fallen on the earth, flowers infested
with insects, flowers on which hair has fallen, flowers which are in the budding stage,
unfragrant flowers, flowers having a pungent smell, unsanctified flowers, flowers already
smelt or offered and flowers grown in impure places like cemeteries are unfit for the
worship of r Bhagavn.
L In the absence of flowers, one can offer flowers in meditation and offer tulas leaves or
water.
L Flowers should not be washed with ordinary water. Flowers should be sanctified for the
arcana of r Bhagavn by sprinkling candana or Ganges water on them while chanting
the following mantra:
pupe pupe mah-pupe
supupe pupa-sambhave
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pupa-cayvakre ca
hu pha svh
O flowers, O great and auspicious flowers who have appeared from budding creepers,
may you be purified.
Tulas-dev sev
1. After one bathes and performs hnika (morning sandhya or gyatr-mantras), one should
offer obeisances and bathe tulas while chanting her prama-mantra and snna-mantra.
Tulas prama-mantra
vndyai tulas devyai
priyyai keavasya ca
ka-bhakti-prade devi!
satyavatyai namo nama
I offer prama time and again unto Tulas-dev, also known as Vnd and Satyavat,
who is very dear to r Ka and who bestows ka-bhakti.
Tulas snna-mantra
o govinda vallabh dev
bhakta-caitanya-kri
snpaymi jagad-dhtr
ka-bhakti-pradyinm
O goddess, I am bathing you who are very dear to Govinda, who gives life to the
devotees, who are the mother of the entire world and who bestows ka-bhakti.
2.While chanting the cayana-mantra, one should pick tulas leaves or majars very carefully
to avoid giving any pain to Tulas-dev.
Tulas cayana-mantra
o tulasy amta-janmsi
sad tva keava-priy
keavrthe cinomi tv
varad bhava obhane
O Tulas, you manifested from nectar and you are very dear to r Keava. Now I am
collecting your leaves for the service of Keava. O bestower of benedictions, be pleased
with me.
3. After picking leaves, recite the prayers begging for forgiveness.
Apardha-kam-prrthan-mantra
cayanodbhava dukha ca
yad hdi tava vartate
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tat kamasva jagan-mta

vnd-devi namo stu te
O mother of the universe, please forgive me if I have caused you any pain by picking
your leaves. O Vnd-devi, I offer my humble obeisances unto you.
Chapter Eight
Madhyhna-bhoga and rat
(Forenoon bhoga offering and rat)
Madhyhna or forenoon bhoga offering and rat should be completed by noon.
Before offering bhoga, the crown, flute and other paraphernalia of the Deity should be
removed. A tulas leaf should be placed on each and every bhoga preparation.
We should offer the bhoga with a feeling that r Gurudeva himself is offering the bhoga to
rman Mahprabhu and/or r r Rdh-Ka.
Procedure:
The pjar should bring the following items:
L Pdya water in ptra with a spoon.
L camana water in ptra with a spoon.
L Tulas leaves in a bowl, (as many as there are preparations to be offered).
L A conchshell filled with water.
L A quantity of flower petals.
Bring in the bhoga to be offered, setting it up in front of the altar.
1. Offer pupjali, a few flower petals at the lotus feet of each Deity while chanting:
ea pupjali
rm kl rdh-kbhy nama
(or the mla-mantra of the Deity one is worshipping)
2. Offer the sanas by putting a few flower petals on each one while chanting:
idam sana
rm kl rdh-kbhy nama
(or the mla-mantra of the Deity one is worshipping)
3. Offer pdya while chanting:
etat pdya
rm kl rdh-kbhy nama
(or the mla-mantra of the Deity one is worshipping)
4. Offer camana while chanting:
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ida camanya
rm kl rdh-kbhy nama,
(or the mla-mantra of the Deity one is worshipping)
5. Place a tulas leaf on each preparation while chanting:
etat naivedyam sa tulas panya jalam
rm kl rdh-kbhy nama
(or the mla-mantra of the Deity one is worshipping)
6. Sprinkle a few drops of water from the conchshell onto each preparation, (which
purifies the bhoga from any contamination that may have entered during or before
preparation) while chanting:
da anna-vyajana-pnydika sarva
rm kl rdh-kbhy nama
(or the mla-mantra of the Deity one is worshipping)
7. Place sacred thread around ones thumb, put right hand over plate, cover right hand
with the left hand and, counting on the fingers, chant the mla-mantra for each Deity eight
times, gaura-gyatr ten times and kma-gyatr ten times.
After offering all preparations, leave the Deity room and wait until r r Rdh Ka have
accepted the meal. Meanwhile, perform krtana with the following bhoga-rat song:
Bhoga-rat krtana
(1)

bhaja bhakata-vatsala r-gaurahari

r gaurahari sohi goha-bihr,
nanda-yaomati-citta-hr

(2)

bela hala dmodara, isa ekhana

bhoga-mandire basi karaha bhojana

(3)

nandera nidee baise giri-vara-dhr

baladeva-saha sakh baise sri sri

(4)

ukt-kdi bhji nlit kuma

li ln dugdha-tumb dadhi moc-khaa

(5)

mudga-ba ma-ba roik ghtnna

akul piaka kra puli-pyasnna

(6)

karpra amta-keli rambh kra-sra

amta rasla-amla dvdaa prakra

(7)

luci cini sarpur lu rasval

bhojana karena ka haye kuthal
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(8)

rdhikra pakka anna vividha vyajana

parama nande ka karena bhojana

(9)

chale-bale lu khya r-madhumagala

bagala bjya ra deya hari-bolo

(10)

rdhikdi gae heri nayanera koe

tpta haye khya ka yaod-bhavane

(1) Just worship r Gaurahari, who is always very affectionate to His devotees. r
Caitanya Mahprabhu is Ka Himself, the same personality who has stolen the
hearts of Nanda Mahrja and Mother Yaod.
(2) Mother Yaod calls to Ka, My dear Ka, it is now very late. Please come and
sit down in the bhoga-mandira and take Your lunch.
(3) On the order of Nanda Mahrja, Ka, the lifter of Govardhana Hill, and His
elder brother r Baladeva and all the cowherd boys sit down in rows to take their
lunch.
(4) They are then served with a feast of ukt, various kinds of green leafy vegetables,
then nice savouries, a salad made of the green leaves of the jute plant, pumpkin,
baskets of fruit, small square cakes made of lentils and cooked-down milk, squash
cooked with milk, thick yoghurt and vegetable preparations made from the flower of
the banana tree.
(5) Then they have fried squares of mung dahl paddy and urad dahl paddies, capts,
and rice with ghee. Next they have sweetmeats made with milk, sugar and sesame, rice
flour cakes, thick, cooked-down milk, cakes floating in milk and sweet rice.
(6) There is also sweet rice tasting just like nectar due to its being mixed with
camphor. Also bananas, delicious cheese and twelve kinds of sour preparations made
with tamarinds, limes, lemons, oranges and pomegranates.
(7) There are purs made with white flour and sugar, purs made with cream, and
lus and dahl paddies boiled in sugared rice. Being very eager, Ka eats all of the
prasda.
(8) In great ecstasy and joy Ka eats all of the various curries, sweets and pastries
cooked by rmat Rdhik.
(9) Kas funny brhmaa friend, Madhumagala, is very fond of laus and he gets
them to eat by hook or by crook.
(10) Beholding Rdhik and Her gop friends out of the corners of His eyes, Ka eats
at the house of Mother Yaod, and is very satisfied.
8. Clapping three times, enter into the Deity room and offer camany and tmbla. There
is no fault in seeing the bhoga offering while performing pj.
9.Offer camana while chanting:
ida camanya
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rm kl rdh-kbhy nama
(or the mla-mantra of the Deity one is worshipping)
10. Offer tmbla while chanting:
ida tmbla
rm kl rdh-kbhy nama
(or the mla-mantra of the Deity one is worshipping)
After leaving the Deity room, continue the krtana:
(11)

bhojannte piye ka suvsita vri

sabe mukha praklaya haye sri sri

(12)

hasta-mukha prakliy jata sakh-gae

nande virma kare baladeva-sane

(13)

jmbula rasla ne tmbla-masl

th kheye kacandra sukhe nidr gel

(14)

vilka ikhi-puccha-cmara hulya

aprva sayyya ka sukhe nidr jya

(15)

yaomat-j peye dhanih-nita

r-ka-prasda rdh bhuje haye prta

(16)

lalitdi sakh-gaa avaea pya

mane mane sukhe rdh-ka-gua gya

(17)

hari-ll ek-matra jhra pramoda

bhograti gya sei bhaktivinoda

(11) After lunch, Ka drinks sweet drinks scented with rose water. Then all His
friends, standing in lines, wash their mouths.
(12) After the cowherd boys wash their hands and mouths, in great bliss they take rest
with Balarma.
(13) Kas devotees supply Him with betel nuts and bring Him pna with fancy spice
and catechu. Eating the pna, Ka happily goes to sleep.
(14) While Ka happily takes His rest on an excellent bedstead, His servant
Vilka fans Him with a fan of peacock feathers.
(15) Receiving an order from Mother Yaod, the gop Dhanih brings the remnants
of food left on Kas plate and, being extremely delighted, rmat Rdhik eats
them.
17

(16) Lalit-sakh and all the other gops also receive His prasda, and within their
hearts, in great joy, sing the glories of r r Rdh-Ka.
(17) hkura Bhaktivinoda, whose only joy is the wonderful pastimes of Lord Hari,
sings this bhoga-rat.
11. Afterwards, clapping three times, again enter into the Deity room. Offer r r Rdh
Kas prasda and nirmlya, (garlands and flower remnants) to r Gurudeva and all the
sakhs in the following sequence:
ida mah-prasda
o sarva-sakhbhyo nama
ida mah-prasda
o pauramsyau nama
ida mah-prasda
o tulasyai nama
ida mah-prasda
o vrajavasibhyo nama
ida mah-prasda
o sarva-vaiavebhyo nama
ida mah-prasda
o sarva-vaiavbhyo nama
ida mah-prasda
ai r gurave nama
12. Perform Upga-pj,(refer to the procedure mentioned in the section on Upga-pj.)
13. After the bhoga offering, place the crown, va (flute) and other ornaments on the Deity.
14. Perform the bhoga-rat, which is the same as the procedure for magala-rat as
mentioned previously.
Chapter Ten
The rat Songs

r mah-prasda-mhtmya
(Glories of r Mah-prasda)
To be sung before honouring mah-prasda:
mah-prasde govinde
nma-brahmai vaiave
svalpa-puya-vat rjan
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vivso naiva jyate

(Mahbhrata)
O king, those who have performed meagre pious activities never develop faith in
mah-prasda, r Govinda, the holy name and the Vaiavas.
Prasda-sevay
(from Bhaktivinoda hkuras Gtval)
(a)
1)

bhi-re!
arra avidy-jla, jaendriya the kla,
jve phele viaya-sgare
tra madhye jihv ati, lobhamaya sudurmati,
tke jet kahina sasre

2)

ka baa daymaya, karibre jihv jaya,

sva-prasda-anna dila bhi
sei annmta po, rdh-ka-gua-go,
preme ko caitanya-niti

O brothers! This material body is a place of ignorance, and the senses are a network of
paths leading to death. The senses cast the soul into this ocean of material senseenjoyment, and of all the senses, the tongue is most voracious and uncontrollable; it is
very difficult to conquer the tongue in this world. O brothers! Lord Ka is very kind
to us and has given us such nice prasda just to control the tongue. Now let us take
this prasda to our full satisfaction and glorify r r Rdh-Ka, and in love call for
the help of Caitanya Mahprabhu and Nitynanda Prabhu.
(b)
(1)

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

(2)

hena ka-svdane, ka-prema ise mane,

sei preme kora svdana
jaa-buddhi pari-hari, prasda bhojana kari,
hari hari bolo sarva-jana

O brothers! One day at r Advaitas house in ntipura, Caitanya Mahprabhu and

Nitynanda Prabhu were seated at prasda. When Mahprabhu tasted the green
vegetables, He said, My devotees, this ka is so delicious! r Ka has definitely
tasted it. At the taste of such ka as this, love of Ka arises in the heart. In such love
of God you should take this prasda. Giving up all materialistic conceptions and
taking Bhagavns prasda, all of you just chant Hari! Hari!
(c)
(1)

bhi-re!
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acr agane kabhu, mdhavendra-pur prabhu,

prasdnna karena bhojana
khite khite tra, ila prema sudurvra
bale, una sannysra gaa
(2)

moc-ghaa phula-bai, li-ln-caccai,

ac-mt karila randhana
tra uddha bhakti heri, bhojana karila hari,
sudh-sama e anna-vyajana

(3)

yoge yog pya jh, bhoge ja habe th

hari boli kho sabe bhi
kera prasda-anna, tri-jagat kare dhanya,
tripurri nce jh pi

O brothers! Whenever Mdhavendra Pur took prasda in the courtyard of Mother

ac, uncontrollable ecstatic symptoms of ka-prema overwhelmed him while he ate.
O assembled sannyss, just listen to this. Mother ac cooked and prepared semi-solid
preparations made with banana flowers, a special lentil preparation, baskets of fruits,
small square cakes made of lentils and cooked-down milk, and many other varieties of
prasda.
Seeing her pure devotion, r Ka personally ate all these
different vegetable preparations, which were just like nectar. All the results the mystic
obtains in the execution of yoga will be obtained today in taking Bhagavns prasda.
O brothers! Everyone simply eat the prasda of r Hari and chant His holy name. The
entire universe glorifies and praises ka-prasda. Obtaining that prasda, Mahdeva
iva dances in great joy.
Offerings for the Deity
The above mentioned bhaktyaga-arcana is also of two kinds: (1) the worship of rlagrma-il, r-govardhana-il or any other Deity form of Bhagavn performed by
ghasthas in their homes, and (2) the worship of formally installed Deities of Bhagavn, either
ancient or modern, in temples for the purpose of preaching the glories of bhagavat-sev. The
first kind is simple worship depending on the availability of paraphernalia according to ones
means, whereas the second kind is rja-sev or a royal standard of worship. In the royal
standard, the worship must be performed daily without fail. Any irregularity makes the entire
worship faulty and offensive. The worship of the Deity should be performed solely for the
pleasure of Bhagavn. Neophyte devotees perform arcana as an obligatory duty. In rja-sev,
one must learn to tolerate the various hardships to be faced while executing the rules and
regulations of arcana.
With resolute determination one must not allow the hardships
born of following the rules and regulations according to time, place and circumstance to
deviate him from the faithful execution of his service. While performing rja-sev, both
sannyss as well as ghasthas can vary the quantity of bhoga offerings to the Deity depending
on the requirements of family, Vaiavas, guests and visitors. Even on fast days one must offer
grains to the Deity, but must not accept those offered grains oneself. They can be taken the
next day or given to someone who is not fasting. One should perform worship favourably
according to the different seasons and should also offer the Deity of Bhagavn seasonal fruits,
grains, sweets and so on. It is obligatory to remain extremely careful not to commit any sevapardha.
Bhoga is first offered to Lord Krishna and then that mah-prasda is offered to Lord Shiva
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From Kal, rla Gurudeva and the parikram party returned to Pur Dhma, the abode of
r Jaganntha, Baladeva, Subhadr and Sudarana. Along the way, they had darana of Kaaka,
Bhuvanevara and other sacred places.
Bhuvanevara, also known as Ekmra Knana, is one of the principal places of pilgrimage in
India, and is situated within the maala of r Ketra. In ancient times, Prvatj heard all
about the glories of r Jaganntha Ketra, and performed rigid tapasy in Ekmra Knana to
obtain darana of Bhagavn. Because of her devotion, Bhagavn r Hari appeared before her
in the form of Vsudeva Ka. Seeing Prvats austere worship, one teardrop (bindu) fell
from His eyes, and this formed a huge lake (sarovara), which became known as Bindu
Sarovara. It is said that the word Hindu, signifying the ryan inhabitants of the area between
the Himlayas in the north and Bindu Sarovara in the south, comes from the first syllable hi
in Himlaya and the last syllable ndu of bindu.
In Bhuvanevara is a huge iva liga, which is famous as Bhuvanevara, and from whom the
city takes its name. Nearby is the temple of r Ananta Vsudeva. Formerly, the bhoga offered
in this Vsudeva mandira was offered as mah-prasda to Bhuvanevara Mahdeva, and
Vaiavas accepted the prasda from r Bhuvanevara, although they do not accept the
prasda from r Mahdeva anywhere else. Unfortunately, this custom of first offering bhoga
to Viu has been stopped, and now Vaiavas no longer accept r Mahdevas mahprasda;
they only accept it from the temple of Ananta Vsudeva.
On November 19th, the parikram of Puruottama Ketra was completed and everyone
returned to their respective places.
Argument in the discussion regarding touched and untouched (bhoga) in r Jaganntha
Mandira
November 3rd, 1963: An article was published in the Bengali daily newspaper Yugnantara
regarding the throwing away of thousands of rupees worth of bhoga in Pur. Today,
November 1st, a person who was not engaged in Deity service touched the bhoga by sight
before it was offered to r Jagannthaj in the evening. This resulted in an uprising amongst
the cooks, and the police had to intervene. In accordance with the procedures of the temple,
the outcome was that thousands of rupees worth of bhoga was disposed of into the ground.
(V.N.I. 1.11.1963)
Paramrdhyatama rla Gurudeva commented on this incident as follows. We are attracting
the attention of the public by this incident, which r Jagannthadeva Himself has arranged.
Some people try to disregard the offence of touch in bhagavat-sev and want to dismiss as
insignificant the distinction between touched and untouched. Such people are hypocrites
and are opposed to the path of dharma. We should accept this teaching of r Jagannthadeva
and always remain on the path of distinguishing between touched and untouched according
to stric rules. We should also instruct others to stay on this path. This deceitful teaching is
atheistic, and we should never let it enter into the worship of Bhagavn, whether it comes
from western atheists or native atheists. Even today the conception regarding lawful and
unlawful food in r Jaganntha Mandira exists in different systems all over India. We
consider that those who do not acknowledge the offence of touch (spara-doa) are
untouchables.
It is not an offence to touch this mah-prasda after the bhoga has been offered to r
Jagannthadeva, for the food prepared by the cooks then becomes mah-prasda. But no one
has the right to touch the bhoga before offering, apart from r Jagannthadevas servants who
are qualified to prepare and offer it. No naivedya (offering) that has been touched by an
17

unqualified person can ever be offered to r Jagannthaj. This is the correct opinion.
Human beings should only accept r Bhagavns remnants, and it is improper to give anyone
anything that r Jagannthaj has not accepted. r Jagannthaj is using this incident to teach
us that Bhagavn does not want to accept any unofferable substances. There is another
instruction within this one. Meat, fish, eggs, tobacco, tea, bs, cigarettes, chewing tobacco,
alcohol, coffee, onion, garlic and so on cannot be included in the offering to Bhagavn.
Therefore all these substances are to be rejected. Those who make use of these unlawful
substances in hkura sev belong to non-bonafide sampradyas and are separate from Hindu
santana-dharma. The stras call such people mlecchas, (untouchables or those born in the
lowest caste).
r Jagannthadevas sevakas and virtuous men of Hindu dharma were very pleased with rla
Gurudevas argument. (From Biography of Srila BP Kesava Gosvami Maharaja)
Gurudeva is omniscient
OBJECTION 5) rla Prabhupda said, The crya is not God, omniscient. He is servant of
God. rla Nryaa Mahrja presents rla Prabhupda as omniscient.
REFUTATION 5) If rla Prabhupda is not omniscient, if he cannot hear us at any time or
any place, what would be the use of praying to him ? What would be the use of reciting the
mantras for offering bhoga in front of his picture, if he is not present in his picture? Even
demigods such as the gods of air, fire, water, and others, who are insignificant in comparison
to rla Prabhupda, all witness the events of this world. This is described in rmad
Bhgavatam. r Ka has personally confirmed that sarva deva mayo guru the guru is the
embodiment of the sum-total of all the demigods. Guruu nara-matir /yasya v nrak sa -one who considers the spiritual master to have the consciousness of a mortal being is a
resident of hell.
One may ask why, in some statements, rla Prabhupda has presented an idea seemingly
contrary to the statements in his books?
Making an offering to Jaganntha
Caitanya Mahprabhu and the Ratha-ytr chariot stopped midway between the Jaganntha
Temple and Guic. There were hundreds of thousands of devotees there, offering many
coconuts from wherever they stood, and He accepted the essence of their offerings with His
eyes. They also offered many sweet and tasty preparations, including jackfruits, mangoes, and
other fruits, some from as much as a mile or two away, and He ate those by His glance as well.
jagannthera choa-baa yata bhakta-gaa
nija nija uttama-bhoga kare samarpaa
r Caitanya-caritmta (Madhya-ll 13.197)
All kinds of devotees of Lord Jaganntha from neophytes to the most advanced
offered their best cooked food to the Lord.
ge pche, dui prve pupodyna-vane
yei yh pya, lgya nhika niyame
r Caitanya-caritmta (Madhya-ll 13.200)
17

The devotees offered their food everywhere in front of the car and behind it, on both
sides and within the flower garden. They made their offering to the Lord wherever
possible, for there were no hard and fast rules.
bhogera samaya lokera mah bhia haila
ntya chi mahprabhu upavane gela
r Caitanya-caritmta (Madhya-ll 13.201)
A large crowd of people gathered while the food was being offered, and at that time r
Caitanya Mahprabhu stopped His dancing and went to a nearby garden.
How Guru accepts offerings
Srila Prabhupada is not an ordinary person; he is "as good as God", so why should he have to
depend on Supersoul, as ordinary conditioned living beings do? It is clear from Srila
Prabhupada's own statements that this is not the process by which he accepted offerings.
Dravida Prabhu says that Supersoul informed Srila Prabhupada about offerings, but according
to Srila Prabhupada, when bhoga is offered, he personally offers it to Krsna:
"But offering the prasadam to present everything before the spiritual Master whose picture is
also in the altar, means that the spiritual Master will take care of offering the foodstuff to the
Lord." [Letter to Harer Nama: 68-05-28]
It was not (and is not) that Supersoul told him about our offerings; he accepts directly.
Q: In some of our temples, such as Vrndavana, the murti of Your Divine Grace has been
installed and they are offering prasadam. So is it the same, that the prasadam is accepted by
the guru?
Prabhupada: Yes. Saksad-dharitvena samasta-sastraih. Guru is nondifferent from Krsna. That
is accepted by all the sastra. Saksad-dharitvena samasta sastraih ("It is said") that bhavyata eva
sadbhih, "and those who are advanced devotees, they accept it like that." [Nairobi October
27th 1975]
Srila Prabhupada made it clear that his murti was as potent as any other Deity:
"The murti of the spiritual Master should be treated as good as the Deity. Saksad-dharitvena
samasta-sastrair, uktas tatha bhavyata eva sadbhih/kintu prabhor yah priya eva tasya, The
guru should be treated as good as God. This is stated in all the sastras. The difference is that
God is master-God and guru is servant-God. So the installation ceremony for such a murti
should be similar to that done for other Deities." [Letter to Karandhara: 76-01-29]
Srila Prabhupada's picture is also non-different from himself.
"There is no difference between me and my picture. . . . The name and picture are as good as
the person in spiritual world." [Letter to Jadurani: 72-09-04]
"Next you ask if I am present in my picture and form? Yes. In form as well as in teachings."
[Letter to Tusta Krishna: 72-12-14]
Dravida Prabhu's scenario depicts Srila Prabhupada as taking help from Supersoul, but Srila
Prabhupada has stated that the spiritual master is himself a manifestation of Supersoul:
17

"Thus the spiritual master is not different from the Supersoul sitting within the heart." [S.B.
4.28.52, purport]
"So this Paramatma is also incarnation of God. And the same Paramatma, when He comes
before you, being very much merciful upon you, to teach you from outside -- that is guru."
[S.B. Lecture, 1972: 721001SB.LA]
"The spiritual master is external manifestation of the Supersoul." [Letter to Rupanuga: 72-0222]
It is stated in many places that the spiritual master is a direct manifestation of Krsna, and it is
also stated that he is a plenary manifestation. In Srila Prabhupada's purport to Adi-lila, 1.34,
he writes, "Tat-prakasan [previously translated as 'plenary portions'] indicates the direct
manifestation of the Supreme Personality of Godhead, Nityananda Prabhu, and the initiating
spiritual master." In Adi-lila 1.44, Sri Krsnadasa Kaviraja Gosvami writes:
"Although I know that my spiritual master is a servitor of Sri Caitanya, I know Him also as a
plenary manifestation of the Lord." {C.c. A.l. 1.44]
Proper procedure for making bhoga offering
Sripad Brajanatha dasa: Next question: Some devotees think that your way of performing the
morning program is different from what Srila Prabhupada taught them, and so they cannot
accept it. They think it is a deviation.
Srila Narayana Maharaja: I want to clarify this for you. If you are doing arati of Krsna and
Radha, what is the use of singing to Nrsmhadeva? You should chant the kirtana by Srila
Bhaktivinoda Thakura, by Dina Krsnadasa, and others. Srila Narottama has written, Jaya jaya
radha-krsna jugala-milana, and we should chant that. Suppose your gurudeva wants you to
give him some mahaprasadam preparation, and instead you pour cold water on his hand.
What is this? It is nonsense.
Prabhupada gave some concession for the beginners. Now, if you are performing arcana and
arati of Radha and Krsna, then you should sing the song of that very Radha-Krsna arati. If you
are performing the arati of Caitanya Mahaprabhu, Jaya jaya gauracandra, at that time why
should you chant to Nrsmhadeva? If you are offering bhoga, then why chant namo mahavadanyaya or namo brahmanya devaya? What is the need of those slokas? You should simply
pray, "I am offering this bhoga to You. Please accept it. There are so many mantras and so
many procedures. At first, for beginners, and for those who had not received second
initiation, he said, "Oh, chant namo maha-vadanyaya, and He will accept your offering. But
now, in developing further, you must utter the proper mantras and slokas. When performing
arati of Caitanya Mahaprabhu, do not sing samsara davanala lidha loka to gurudeva. You
should chant that before arati, and while arati is being performed, you should chant, Jaya jaya
gauracandra or Jaya jaya Radha-Krsna jugala-milana. This arati should be sung.
When you are making a bhoga offering, then you should pray srim klim radha- krsnabhyam
or etat nivedyam klim gauraya svaha. This is the method adopted by Caitanya Mahaprabhu,
and before that, by Narada, Vyasa, Sukadeva Gosvami, Isvara Puri, and Madhavendra Puri.
This was also accepted by Svarupa Damodara, Raya Ramananda, Rupa Gosvami, and
especially by Sanatana Gosvami in Hari Bhakti Vilas. He has given all these rules and
regulations.
Your Prabhupada was so kind, and therefore he made some concessions. He did not want to
disturb anyone. He considered, "Somehow they should chant, Hare Krsna, Hare Krsna."
17

After that, however, he said, "You should not commit any offense while chanting." After that
he told them, "You should chant with a sense of relationship with Krsna." After that there
were so many other things he wanted to tell you. He has written it all in his books, but so
many were not intelligent to accept all his teachings. They neglected his words. They never
honored the mood of their gurudeva, and thus they very quickly fell down. If those who
appear to be in good standing are committing offenses, it is understood that they are also
falling. They must be fallen. Those who are sincere grhastha-bhaktas or renunciates will be
okay. We should therefore try to know the real deep meaning of what Srila Swami Maharaja
has written. If they had followed his orders, I think they would never have fallen down. We
must go deeply into his teachings.
Tridandiswami Sri Srimad Bhaktivedanta Narayana Maharaja
WHO CAN OFFER BHOGA TO KRSNA?
Germany: Dec. 16, 2001 (eve)
[The following lecture was put on Internet several months ago. However, many devotees
joined the harikatha mailing list after this lecture was sent out, and many others just didn't
read it when they received it. In a recent class given at Lake Washington on this subject, all
the devotees present requested further information. Therefore, due to popular demand, we are
sending it again.]
[Srila Narayana Maharaja is sometimes asked why the procedures and standards for offering
bhoga to the Deities, as taught by him, appear different from those established by Srila
Prabhupada Bhaktivedanta Swami Maharaja. In the following class, given on Dec. 16, 2001,
Srila Maharaja replies:]
[Srila Narayana Maharaja:] If you want to ask anything, you can ask. For example, I heard a
question regarding a person who is not initiated, or a person who has only received first
initiation (harinama). The question was asked, "Has such a person the right to make offerings
to Krsna? What should he do?"
Suppose a person is not initiated at all, but he has faith and honor for Krsna and he knows
that Krsna is Supreme Personality of Godhead. Or, he believes in Nrsimadeva or Rama or any
Visnu-tattva as the Supreme Personality of Godhead. He wants to serve, he is engaged in some
puja, and he has learned something from his family, his father, mother, or anyone else. He can
offer preparations to Krsna. We have heard from sastra:
nanopacara-krta-pujanam arta-bandhoh
premnaiva bhakta-hrdayam sukha-vidrutam syat
yavat ksud asti jathare jaratha pipasa
tavat sukhaya bhavato nanu bhaksya-peye
"As long as there is hunger and thirst within the stomach, varieties of food and drink make
one feel very happy. Similarly, when the Lord is worshiped with pure love, the various
activities performed in the course of that worship awaken transcendental bliss in the heart of
the devotee." (Caitanya-caritamrta, Madhya-lila 8.69)
If you are fully initiated but you do not have love and affection for Krsna, then even if you
offer something by mantra and 16 kinds of paraphernalia, Krsna will not accept your offering.
On the other hand, if you have prema, Krsna will have so much hunger for taking whatever
you offer. Krsna thinks, "When My devotee offers anything to me, I will take it. I will accept
17

it, because he has prema. If that pure devotee is bringing something to Krsna and he has not
yet offered it, Krsna will run after him to take it.
Even if one has not received second initiation, if he offers anything with bhakti, Krsna is
bound to accept his offering. It may be that one has devotional impressions from past births,
and in this birth he has surrendered to a sad-guru. The abovementioned verse is for him only.
It is not meant for kanistha-adhikaris, those who are without such past impressions and who
are just beginning to receive impressions in this birth by somehow associating with devotees.
If one has some transcendental sraddha, he can make an offering. The kanistha-adhikari
Vaisnava does not have very much faith. He is not of that high caliber.
Srila Swami Maharaja introduced something for his new disciples. Even if they had not
received second initiation, he told them, "You can offer bhoga to Krsna by the mantra:
namo maha-vadanyaya krsna-prema-pradaya te / krsnaya krsna-caitanya-namne gaura-tvise
namah and namne bramanya jagat"
A question may arise here: "Did Srila Swami Maharaja take initiation from his Gurudeva or
not? Did he know all the rules and regulations for offering bhoga? Did he give those mantras
[which are not for offering bhoga, but rather for offering obeisances] out of his ignorance, or
did he purposely and knowingly give them? What is the reality?" The reality is that Srila
Swami Maharaja considered, "Somehow I should gradually introduce all the rules and
regulations. For these neophytes, the only rule and regulation is that they should not take
meat, eggs, and alcohol. They should not smoke or engage in other abominable activities.
They should think that they are devotees." For that purpose your Prabhupada gave initiation
into the Hare Krsna mantra, and he told his young disciples, "Now you are devotees. You can
now offer bhoga by this mantra: 'Namo brahmanya devaya'"
This is not an offering mantra. He knew this, but he purposely did not give the offering
mantra because at that time his disciples were not qualified to receive it. Proper following was
very difficult for them. Now, however, so much water has passed under the bridge. Now they
are very qualified, even more so than Indians. They can do it now. Now they should make
offerings according to the proper procedures, and your Prabhupada has therefore sent me. He
told me, "Go and introduce all these principles."
At present, the devotees are offering agarbatti (incense) for much longer than necessary when
they perform arati. At that time Krsna is very hungry, thinking, "When will he finish?!" Then,
after the incense, they offer a lamp, again for too long. Again Krsna thinks, "I'm so hungry. If
he does not stop this arati soon, I will die of hunger. I will definitely die today." Therefore,
Krsna runs away as they perform arati. Don't follow this drawn-out procedure. Try to follow
what has been written in the scriptures that teach the proper procedures. You can offer
agrabatti to Krsna three times, and then to His associates. The lamp may be offered fourteen
times, but not more than that. Otherwise, Krsna will be very upset and run away. He
especially fears if someone improperly offers the camara. He thinks, "Oh, he came to make an
offering, but now he is exercising." Don't discover new things. Follow what is written in the
authorized sastras.
Srila Swami Maharaja somehow engaged them. It was very, very difficult for him, as it would
have been for any pure guru at that time, to introduce the actual strict procedures. "Jena tena
prakarena" He introduced them to the line of bhakti and engaged them. [In his lecture of Dec.
20, 1966, Srila Prabhupada explained, "Rupa Gosvami, one of the big acaryas, says, yena tena
prakarena manah krsne nivesayet: 'The first business is that somehow or other people should
17

be Krsna conscious." So far rules and regulations are concerned...

yena tena prakarena
manah krsne nivesayet
sarve vidhi-nisedha syur
etayor eva kinkarah
If one takes to that line of activities, Krsna consciousness, then all regulations will follow as a
servant follows a master. If the master starts, the servant follows. Similarly, the rules and
regulations will follow automatically.'"] Now the time has come for us to reform and progress.
At the time of offering your preparations, you should utter the correct mantras: "Etat
naivedyam sa tulasi paniya jalam, kling gauraya svaha," and so on.
At first you should remember your Gurudeva and think, "Krsna may reject my offering, but
He cannot reject my Gurudeva's offering." You should offer the bhoga to Gurudeva, not for
his eating it, but for his offering it to Radha-Krsna and Mahaprabhu. Then you should call the
Deity. Still now, in Puri, at the Radha-Kanta Matha, the vigraha of Sri Gopal Guru is presented
the bhoga, and after that, thinking that Gopal Guru is making the offering, the bhoga is
offered to Thakurji. Try to follow all these principles. Those who have not received second
initiation, therefore, should take initiation. Otherwise, if the Guru thinks they should wait for
some time, they can offer in this way: "Prabhu [Krsna], I don't know anything. Gurudeva,
please offer this." And he can do it. Krsna is 'bhava grahi janardana.' He accepts an offering
according to the level of devotional qualification of the devotee making the offering. Such a
devotee can offer according to his ability.
[Prabhupada stated in his lecture of May 25, 1969, "But in everything we do, devotion and
sincerity are the real things. There is a word in Sanskrit; bhava grahi janardana: This means
the Lord accepts service in devotional emotion. If we are sincere in offering something to the
Lord in devotional love, He will accept it. The procedure may not be very correct, but the
desire being sincere, He accepts our offering. This is also confirmed in the Bhagavad-gita. He
accepts foodstuffs from devotees because they are offered to Him in complete love and
affection. That is required."]
Now our time is over. If you have any questions, or you want to discuss anything with me,
you can come to see me. Our classes here in Germany are finished, and now our school will
go to America for some days.
Offering of bhoga to Lord Nrsimhadeva on Nrsimha Caturdasi
Before I begin my class, I want to announce that tomorrow is Nrsimha Caturdasi vrata. Out of
mercy Nrsimhadeva came, saved Prahlada Maharaja, and killed the big demon Hiranyakasipu
on this very day on caturdasi of this month. We should try to observe this vrata. It is better
if we follow nirjala, a full fast, and not even drink water. In India almost all devotees do
nirjala, but for you Western devotees we give concession. You may take something, but not
corn, wheat, rice, grains or anything made with grains. You can take some vegetables, juice,
milk, yogurt and so forth, but dont take so much. And, if you are not taking anything, that
will be very good. The mercy of Nrsimhadeva will come upon you.
We should also consider that Srila Swami Maharaja gave concessions, and therefore you can
observe the vrata like that, but you should all observe Nrsimha Caturdasi from the beginning
of the day. After morning arati, you can also sing the kirtana of Nrsimhadeva: namaste
narasimhaya prahladahlada dayine. From the beginning of our daily routine of classes,
[Besides Srila Narayana Maharaja's morning and evening classes, there are usually three other
classes given by other devotees] we should try to try to explain the six of seven chapters in the
7th Canto regarding Prahlada Maharaja. Also, at midday, you should make an offering of
17

bhoga to Lord Nrsimhadeva. You can offer grains and all else to Nrsimhadeva, because He is
not bound by any restrictions. In this class we will explain so many things about the teachings
of Prahlada Maharaja, and after that there will be a drama play showing the pastimes of
Prahlada and Nrsimhadeva. (Lecture of Srila Gurudeva)
How Vishnu-priya devi and Saci Matha served Mahaprabhu
After accepting the sannyasa order, Mahaprabhu went to Jagannatha Puri, and from Puri He
returned to Navadvipa on the way to Vrndavana. While there, all the residents came from here
and there by boat and other conveyances to see Sacinandana Gaurahari. Even dogs and blind
persons came, and Saci Mata also came.
Everyone was present except Visnu-priya. Why was she not allowed to come? This is the
symptom of love and affection for Krsna. If you will give up your dear-most object for Krsna,
this is the symptom that you have some love and affection for Him. Sri Caitanya Mahaprabhu
taught this by His own example, and for this reason Visnu-priya was not there. Everyone else
was allowed to come, but she was not.
What was she doing? She was weeping continuously. She was more attached to Sri Caitanya
Mahaprabhu than anyone else was, and she was more detached from worldly things than even
Caitanya Mahaprabhu Himself. She maintained her life by taking some grains of rice, one by
one, and using them as counting beads as she continually chanted, "Hare Krsna Hare Krsna,
Krsna Krsna Hare Hare, Hare Rama Hare Rama, Rama Rama Hare Hare." Every time she
completed the utterance of these sixteen words, she picked up one grain of rice and placed it
on a pile. She would wash the rice grains, one by one, with the water of her tears as she
chanted until midday, and then she would cook that rice with some vegetables. She would
then give the bhoga to Mother Saci, who would offer it to her Deity, Narayana. After that she
would eat very little of it, remembering the pastimes of Sacinandana. Her life was totally
absorbed in Lord Krsna and Sri Caitanya Mahaprabhu, and she chanted Hare Krsna day and
night. After some time Mahaprabhu somehow gave her a Deity of Himself, made from neem
wood, and that Deity is being worshiped in Navadvipa up to the present day. Visnu-priya used
to worship that Deity, weeping bitterly and talking with Caitanya Mahaprabhu, and He would
also speak to her in the form of that Deity.
Saci Mata also remembered Caitanya Mahaprabhu always. She used to offer Him prasadam,
and He used to come to her house and eat it although she thought His coming was only her
imagination or only a vision. He was bound to come bound by the love and affection of Saci
Mata and Visnu-priya devi.
If one wants to serve Mahaprabhu or Radha-Krsna, he must be like Visnu-priya. She was
much more renounced than anyone else, including Mahaprabhu. He was renounced, but not
like her. Also, He was always surrounded by so many bhaktas who consoled Him, but she had
none to console her. (Lecture of Srila Gurudeva)
Do not eat Maha-prasada, rather serve and honor it.
A person asked me, "What do you eat?" I replied that I have never eaten anything in all my
life. He said, "It is not possible." I replied that I offer bhoga to Thakurji. I serve Him first, and
then I serve His maha-prasada. One should first serve the Lord and then honor the mahaprasada. Make your mood like this. Bhagavan is giving everything, so you should serve Him
first. In this way you will not become entangled in karma; otherwise you will become
17

entangled and be obliged to take repeated births and deaths in this material world. (Lecture of
Srila Gurudeva)
rddha performance for the deceased relatives
A pure and surrendered devotee may be in this world or that world. Wherever they may be,
they will not give up their bhakti. There was once a high class of devotee. First he was in
family life, but he was not satisfied with his life. He was a very big king, with unlimited
wealth, an army, very lavish palaces, and so on, but because he had no son, he was not happy.
He thought, "If there is no son, who will look after the kingdom when I die? Who will liberate
me by offering oblations?" In Indian culture, when one's father or mother dies, the son
performs a ceremony and offers bhoga to Visnu or Krsna, and then he offers the prasada to the
deceased relative so that he or she will be liberated from hell and instead be able to reside on a
heavenly planet. The king considered, "Who will do this? If I have no son, it must be due to
my past sinful activities." He was very, very worried. (Lecture of Srila Gurudeva)
Can I offer food to Krsna without the gopala-mantra?
[Question:] Can I offer food to Krsna without the gopala-mantra?
[Srila Narayana Maharaja:] We should not offer foodstuffs by the gopala-mantra. There are
particular offering mantras, and they are written on the paper devotees receive when they take
second initiation. We offer bhoga (unoffered foodstuffs) by the mantra "etat naivedyam sa
tulasi paniya jalam, klim gauraya svaha, srim klim radha-krsnabhyam namah".
[Question:] If I do not have diksa or gopala-mantra, what should I do?
[Srila Narayana Maharaja:] You will have to wait. Go on practicing what I have taught you.
Meditate on Sri Gurudeva, Sri Sri Radha and Krsna and Sri Caitanya Mahaprabhu.
(Conversation with Srila Gurudeva)
Chant correct mantras while offering bhoga
I have heard from some devotees that when they offer bhoga to Sri Sri Radha and Krsna and
Sri Caitanya Mahaprabhu they chant: "Namah om visnu-padaya krsna-presthaya bhutale",
or "Vancha-kalpa-tarubyas ca krpa-sindhubhhya eva ca." This is not the exact mantra for
offering bhoga. When a devotee is brand new, knowing nothing, he can do this, and Paramapujyapada Srila Bhaktivedanta Swami Maharaja gave this to devotees in that category. A
person can do this in the preliminary stage, and by mind he can say, "I am offering this
beautiful and delicious food to you. Please accept it."
This is how you should practice and meditate in the beginning, but after that you should
come to the proper line of Srila Sanatana Gosvami's Hari-bhakti-vilasa, to the writings of Sri
Gopal-guru Gosvami and Sri Dhyanacandra Gosvami, and down to Srila Bhaktisiddhanta
Sarasvati Thakura, my Gurudeva Srila Bhaktiprajnana Kesava Gosvami Maharaja and to Srila
Bhaktivedanta Swami Maharaja.
Each activity of worship has its own mantra. I think that not all of you have received second
initiation, so I should not declare all the details in public. Instead, I am giving only an outline.
We will have to chant a mantra when we give anything to Thakurji (the deity). Do not think,
"I am offering;" otherwise your offering will be rejected. Do you understand why? We do not
17

possess even saranagati (the six types of surrender). Saranagati includes the conviction that
"Krsna will support me; He will nourish me; He will certainly save me; He will give me
anything I want."
If we have that faith in Krsna, then why do we go to rich persons to beg? When any suffering
comes, why do we say, "O, save me God, save me God"? Has Prahlada Maharaja prayed in this
way? Did he beg Krsna, "O, save me!" when Hiranyakasipu tried to kill him? Srila Haridasa
Thakura was beaten in twenty-two market places and his flesh and muscles were torn off; but
he didn't say, "Krsna, save me!" He never said this. He knew that Krsna would save him. He
had no doubt at all, and he was saved. This is saranagati.
Srila Bhaktisiddhanta Sarasvati Thakura has said that Lord Krsna will not accept any offering
from those who are not saranagata and those who are not chanting one lakh (64 rounds) of
harinama daily. He will not accept anything from them.
To whom can you offer? Your pure Gurudeva is sarangata to Krsna, and he has so much
affection for Him. He is a sakhi in Krsna's lila, and He is very near and dear to Sri Caitanya
Mahaprabhu in his male form. If we offer the bhoga to Sri Gurudeva to offer to Krsna, it will
certainly be offered to Krsna and accepted by Him there is no doubt about this. If you
personally give it to Krsna, it is doubtful that He will take it. Do you understand? We are not
bona fide Vaisnavas yet, so we must call Gurudeva and utter, "Gurudeva, please come idam
asanam aim guruve-namaha".
"Idam acmanayam this is the water for washing you mouth." You should think that your
Gurudeva is sitting there with you. You will place your offering in his hands, not for him to
take himself, but to offer to Radha and Krsna. Then Gurudeva will call, "O Srimati Radhika,
please come and give this to Your Svami, Your istadeva, Your beloved, Krsna because He will
not take from anyone else's hand. If You give it to Him, He will surely eat it."
Then, as Radhika is sitting and fanning Krsna, telling Him, for example, "This laddhu is so
beautiful. Take this first." And then He takes another ladhu a manohara ladhu. Then Srimati
Radhika tells Him, "You have not yet taken this very beautiful and delicious chutney. Krsna
will then taste it and say, "Oh, very beautiful!"
Then She will give Him a spoonful of a different preparation, and He will say, "Everything is
so delicious." She will then continue to say about the various preparations, "You should taste
this; You should eat this." In this way He will take.
There is a special mantra for this. "Vancha-kalpa-tarubyas" will not do at this time. That
obesiances mantra should be uttered when there is a Vaisnava or many Vaisnavas present,
to show them honor. Moreover, that mantra will not enter Goloka. It is only for the stage of
sadhana (the practice stage). There, in Goloka, all the associates of Radha and Krsna are
present all are sakhis and sakhas. We cannot utter the obesiances mantra there. It is not
uttered at the time of offering or taking maha-prasadam. It is uttered when Vaisnavas are
gathered and we are hearing something from them. At that time we will pray, "Vancha-kalpatarubyas ca krpa-sindhubhhya eva ca" to them all.
When prasada is offered to Krsna, the mantra "namo maha-vadanyaya" will also not do. You
can say this after you have completed the performance or observance of arati, or at the time of
prayer, or at the beginning of your chanting. While remembering and chanting harinama you
should utter this and think, "I am so worthless."
17

So there are special things we have been told to do. There is a special mantra for Radha and
Krsna. Do not offer bhoga to Gurudeva; it is not the correct process to tell him, "Please eat
this, and after that offer the same prasada to Radha and Krsna."
Regarding arati, if Sri Guru's altar is somewhat separate from that of Radha-Krsna and Sri
Caitanya Mahaprabhu, we can offer his arati first and keep the paraphernalia at his altar.
After that you should take a new stick of incense, for example, and offer it to Radha-Krsna or
Sri Caitanya Mahaprabhu. Then, when Their arati will be done, Their prasada (the incense or
any other item) should be given to Gurudeva and then to all others present.
Regarding offering bhoga, it is first given to Radha-Krsna or Sri Caitanya Mahaprabhu, and
after that Their Prasada is offered to all the sakhis. "Guru-rupi-sakhi" (Gurudeva in the form
of a sakhi) is giving it to all. Gurudeva will not take and then give the remainder to Radha
Krsna or Sri Caitanya Mahaprabhu. This is not proper. Arcana will be first performed to
Gurudeva, but offerings are made first to Radha-Krsna.
If there are three altars, you can give three plates of bhoga. After offering to Radha and Krsna,
the prasada should be given to Gurudeva to give to Lalita, Visakha and all other Vrajavasis.
We should always remember all these instructions. Then our process will be in line, and then
the deities will accept.
But do not disturb anyone and make problems. So that no problems will come, let devotees in
the Iskcon temples continue in the process established in the beginning by Parama-pujyapada
Srila Bhaktivedanta Swami Maharaja. He later gave the mantras when he established formal
deity worship, as I am giving, and he wanted all his second initiated disciples to learn them,
but most of the devotees do not know about this.* [see endnotes] Therefore, those who want
to advance further should follow the principles I have been outlining here in their rooms
and houses, with other like-minded devotees. Srila Swami Maharaja wants this now. He has
ordered me to tell you this.
[Nirguna dasa:] We should call to our Gurudeva, so he will offer to Radha and Krsna? Do I
understand correctly?
[Srila Narayana Maharaja:] Yes. First we should call him, but not to give, saying, "Please
take." We should call Gurudeva with the words, "idam asanam acamaniyam aim guruve
namah." [This offers honorable welcome, a seat and mouthwash.]
If you understand that your Guru has come, then give him the offering, thinking, "Please offer
this. I am not qualifed to do so." He will call Srimati Radhika, but the mantra should be
uttered by us. Then pray to Sri Radha and Krsna, "Idam acamaniyam" and so on.
Then, after uttering the mantras for offering the naivedyam (bhoga, or unoffered foodstuffs),
again utter the mantra for offering acaman (mouthwash).
Then, "idam tambulam" This means Gurudeva is giving betal nuts to Radha-Krsna. That is,
Gurudeva is placing it in the hands of Lalita or Visakha, she is giving to Srimati Radhika, and
Radhika is giving it to Krsna.
Then, "etat puspanjali" The offering of flowers is called puspanjali. And then, after
everything else is done, give them garlands. After that, if it is the mid-day offering, you should
17

do arati. All this should become systematic.

Who will tell you this? The siksa-guru may tell you. A siksa-guru, who is in the line of the
diksa-guru and in whom you have faith, is also needed. If one is not very advanced, and his
diksa-guru is not available or he has departed from the world, then a Vaisnava who is so much
more qualified and advanced than us can be accepted. He can make us qualified.
[*Editors' Endnotes
In 1974, Srila Prabhupada translated Sri Caitanya caritamrta. There, in Madhya-lila chapter
24, beginning around text 225, Sri Caitanya Mahaprabhu is instructing Sri Sanatana Gosvami
to write the book Hari-bhakti-vilasa, which would have all the rules and regulations of deity
worship, along with appropriate mantras.
An example of how Prabhupada wanted the proper mantras to be uttered for each activity is
given in one of his purports of the above-mentioned dialogue: "'As far as placing the deity in
the bed is concerned, if the deity is large and heavy, it is not possible to move Him daily. It is
better that a small deity, which is also worshiped, be taken to the bed. This mantra should be
chanted: "agaccha sayana-sthanam priyabhih saha kesava. O Kesava, kindly come to Your bed
along with Srimati Radharani.' (Hari-bhakti-vilasa 11.40)"
In January 1976, Srila Prabhupada wrote several letters in his attempt to get the Hari-bhaktivilasa translated and made available for all initiated brahmanas. One such letter is as follows:
"Now, beginning from this year's Mayapura festival, the devotees will begin preparing for
Bhakti-sastri examination. Therefore we require a guidebook for deity worship, arcanapaddhati, based on Hari-bhakti-vilasa. All brahmanas will be responsible to learn this book. I
would like to have the manuscript ready as soon as possible, preferably by Gaura Purnima. So
please work diligently for this. Pradyumna began this, but I do not know what he has done
with his work." (letter to Nitai dasa)]
[Part 3 of this lecture will follow soon.] (Lecture of Srila Gurudeva)
The glories of Maha-prasada
maha-prasade govinde nama-brahmani vaisnave
svalpa-punyavatam rajan visvaso naiva jayate
["Persons who are not very highly elevated in pious activities cannot believe in the remnants
of food [prasadam] of the Supreme Personality of Godhead, nor in Govinda, the holy name of
the Lord, nor in the Vaisnavas." (Skanda Purana)]
What is the meaning? Maha prasade govinde. All are Krsna.
[Devotee:] The meaning is that those who have very meager pious credits, they cannot have
faith in maha-prasadam, in Govinda, in the Vaisnavas and the Holy name of the Lord.
[Srila Narayana Maharaja:] If we are taking maha-prasadam and we are thinking that, by
maha-prasadam, now we have become impure, then what is the meaning? They have no faith
in maha-prasadam. We should not think like this. But for khanistha-adhikari, ????? cannot
wash after he has taking maha-prasadam. He will do like this, "Oh I am so fortunate to have
this." But now we have some doubt, that how can we enter in Thakura mandira and we can
offer any bhoga? We think that these are remnants of Krsna, but remnants of Krsna are also
17

Krsna. You should come in this stage to believe like this. Otherwise you should wash your
hands and then go to the temple. But never think that I have become impure.
It can be given in the abhisheka of Krsna, it can be given on the head of Krsna, it can be
offered to Him as a drink also, no harm. In Puri, the smarta-brahmanas, they do not give or
offer Ganga-jal to Lord Jagannatha, because they are smarta and they are offensive to Krsna's
lotus feet. They never do. They have digged any well there and from that well all water is
supplied, not from Ganga. If anyone brings Ganga-water, they will not give to Thakurji.
[Hindi] We don't think like smarta-brahmins, we are bhaktas.
So Vaisnava. Maha-prasade govinde, nama-brahmani vaisnave. All these things are Krsna
Himself, not different. There are some vaisistya. Vaisistya means speciality. Remnants of Krsna
are more powerful than Krsna Himself. Maha-prasadam. Vaisnavas are more powerful than
Krsna Himself. He cannot come to us. We cannot see Krsna, but we can see Vaisnavas.
Vaisnavas are the embodiment of the full mercy of Krsna. Krsna has to follow some rule and
regulation to come to us or we can see Krsna, but Vaisnavas and Maha-prasadam are
causelessly merciful.
Maha prasade govinde, Nama. More powerful than Krsna Himself. He has invested all His
power. (Lecture of Srila Gurudeva)
Glories of Tilaka and Maha-prasada
Without wearing rdhva-pura or the mark of viu-tilaka on ones body, all activities such
as japa, homa (sacrifice), tapa (austerities), svdhyya (reading stra), oblations unto the
forefathers, performance of the raddh ceremony become fruitless. A Vaiava must wear
tilaka on his body every day. At whatever time a person dies even if he is a candala, dog eater,
if his body is decorated with rdhva-pura, he goes to Vaikuha. If a Vaiava wearing
tilaka honours mah-prasda at someones home, then Bhagavn liberates his hosts previous
twenty generations from hell.
Glories of Maha-prasada from Bhajana-rahasya
rmad-Bhgavatam (11.6.46) describes the mood of a sdhaka who has attained attachment
for rdh-dsya:
tvayopabhukta-srag-gandhavso-lakra-carcit
ucchia-bhojino dss
tava my jayema hi
O Prabhu, we decorate ourselves with the garlands, sandalwood paste, cloth and ornaments
worn by You. Since we are Your servants who eat Your remnants, we will certainly conquer
Your illusory energy (my). [Therefore, Prabhu, we are not afraid of Your my we are only
afraid of being separated from You.]
tomra prasda-ml-gandha-alakra
vastrdi pariy dina yya ta mra
tomra ucchia-bhoj-dsa-paricaye
tava my jaya kari ansakta haye
17

Bhajana-rahasya-vtti
Persons who are not inclined to serve Ka are intent on their own sense enjoyment, and
thus they perform various activities, such as sleeping, sitting, travelling about, staying in one
place and sporting. However, if the same activities are connected to Bhagavn, the jva
becomes eternally blessed. If the jva is eager for the service of honouring the remnants
enjoyed by r Ka, such as garlands, fragrant oils, clothes and ornaments, he will not be
ensnared by the bondage of material existence. Here Uddhava is saying to r Bhagavn, By
obtaining Your prasda, the living entity becomes freed from the slavery of my.
Hari-bhakti-vilsa states that a person who doubts the potency of items offered to Viu will
reside in hell for eternity. One should not disrespect mah-prasda. Even mah-prasda that
has fallen into the mouth of a dog is supremely pure and acceptable even for a brhmaa. The
prasda offered to ancient deities or deities established by mahpuruas is extremely pure and
worthy of acceptance. But it is not proper to distribute the prasda of deities who have been
established here and there by persons who indulge in sense enjoyment. This is confirmed in
the Nrada-pacartra:
ruti-smti-purdipacartra-vidhi vin
aikntik harer bhaktir
utptyaiva kalpate
Even one who practises one-pointed devotion to Hari will only create a disturbance if he
abandons the rules of ruti, Smti, the Puras and the Nrada-pacartra.
The remnants of r Ka are called mah-prasda. When a pure devotee honours this
mah-prasda, his remnants are called mah-mah-prasda. r Kadsa Kavirja Gosvm
says in r Caitanya-caritmta (Antya-ll 16.60):
bhakta-pada-dhli ra bhakta-pada-jala
bhakta-bhukta-avaea ei tina mahbala
The foot-dust of a devotee, the water that has washed his feet and the remnants of food
left by him are three very powerful items.
By serving these three items, ka-prema-bhakti will appear. They are extremely powerful.
It is improper for a sdhaka-bhakta to imitate the behaviour of pure devotees. Once, my
gurudeva, then r Vinoda-bihr Brahmacr, and his godbrother r Narahari Prabhu went to
r Vadsa Bbjs bhajana-ku to take his darana. Bbj had offered tea and was
distributing it. Vinoda-bihr and Narahari Prabhu also received some tea prasda. Vinodabihr paid his respects to it, put it aside and did not take it. When Narahari Prabhu asked him
why, r Vinoda-bihr answered philosophically, An object which is taken by a mahbhgavata can still be unsuitable for us. Mahdeva drank a deadly poison. He is capable of
doing that, but if an ordinary person drinks poison, he is sure to die. For a sdhaka it is only
proper to follow the rules of the bhakti-stras. (Bhajana-rahasya)
Kas full akti is in mah-prasda
In the verse we are discussing, why does it say r-kukuma? It can mean that kukuma
which carries some special splendour, or it can mean reddish, like Kas lotus feet. Ka is
of a dark blue (yma) complexion, but the palms of His hands and the soles of His feet are a
deep reddish colour. This kukuma is of the same hue, and when it came in contact with
17

Kas feet, it assumed some special splendour and also some special akti. If food is prepared
for and offered to Ka, His potency enters into it Kas full akti is in mah-prasda.
Upon being touched by Kas mouth it becomes sac-cid-nanda, just like Him. So before the
gops used this kukuma it was not r, but coming in contact with Kas lotus feet, all the
potency and splendour of those lotus feet entered into it, and it became extraordinarily
beautiful. And where did that kukuma come from originally? Dayit-stana-maitena from
Rdhik, and therefore it can also be said that it became r from Her touch.
Stimuli to devotion
In the scriptures there are many examples of bhakti-uddpaka-vastu-akti-janita-bhaktibhsa. The tulas plant, mah-prasda, vaiava-prasda, the days of devotional observance
such as Ekda, the deity of Bhagavn, the holy dhmas, the Gag, the footdust of Vaiavas
and so on are various objects that act as bhakti-uddpaka, stimuli to devotion. The living
entity receives immense benefit even by coming in contact with these objects unknowingly.
Sometimes benefit is accrued even when the innocent jva unknowingly commits an offence to
them. Coming into contact with these objects in this way is also bhakti-bhsa. Devotees will
not be astonished upon witnessing such remarkable results of bhakti-bhsa; all such results
are due solely to the immense power of uddha-bhakti. If the processes of jna and yoga are
not executed purely and if they are not supported by bhakti-bhsa, then they are incapable of
granting any result.
Ideal maha-life of r Vinodabihr
In the house of his guru, r Vinodabihr became absorbed in his sdhana-bhajana, in
studying devotional literature, and in his service in the maha. Even though he had come from
an educated and respected family, he was completely without pride. His life was an example of
the same strict vairgya (renunciation) that was practised by rla Raghuntha Dsa Gosvm.
For the service of Hari, Guru and Vaiavas he performed even the most insignificant tasks in
the maha with great enthusiasm. In bhakti-sdhana it is absolutely essential to perform all
endeavours for the pleasure of Ka and to give up all enjoyment for His satisfaction. His life
perfectly illustrates these two considerations.
In the early days of the r Caitanya Maha, the maha residents were performing sdhanabhajana, but due to the lack of funds, they were sustaining themselves with great difficulty. At
that time r Vinodabihr was the maha manager. One day there was only 200 grams of rice
in the maha, so they cooked all the rice and prepared the leaves of the sahijana tree as sg (a
green vegetable) and offered it to hkuraj. There were four brahmacrs at the time. After
the offering, the four performed prasda-sev. rla Prabhupda happened to come by and saw
that the prasda that his disciples were honouring consisted of a large amount of sg with only
a handful of rice. There were also no leaf-plates to eat from in the maha. Seeing this,
Prabhupda became very unhappy and asked, Is there no rice in the storeroom? To avoid
making r Gurudeva anxious, they humbly answered, Gurudeva, we are just learning
vairgya. But Prabhupda understood everything.
When r Vinodabihr accepted prasda, he would never say anything if the vegetable or dl
had too much or too little salt, or if the taste was good or bad. He performed his prasda-sev
with great faith and affection, knowing that mah-prasda is non-different from the Lord
Himself. While honouring prasda he never engaged in useless conversation, and never
criticised anyone or took part in any other discussion. Seeing this exemplary vaiava
behavior, all the maha residents revered him.
17

Hospitality of r Vinodabihr
From the time that r Caitanya Maha was established, the maha residents had great
difficulty in maintaining themselves and performing guru-sev, bhagavat-sev and all the
other services required. From time to time they were subsisting only on ska-sabj. In those
days it was common to sleep on the ground, and to eat off leaves instead of metal plates.
Sometimes they didnt even have leaves, and had to perform prasda-sev with great faith right
on the cement floor. But, despite the difficulties the maha residents were quite happy with
this mode of life because they were devoted to bhajana and sev.
One day at noon two guests came to have darana of Mypura Dhma. Their names were
Atulacandra Bandopdhyya and Atulaka Datta, and they were both highly placed officials
in the Indian Railway. When the guests arrived, they were hungry and thirsty from the midday
heat of Jeha (May-June), the hottest month of the year, but the maha residents had already
finished their prasda-sev. As the men walked in, Vinodabihr Brahmacr, the manager of
the maha, was sitting under a jackfruit tree, overseeing the management of the maha
property. Seeing the guests dry lips, he understood how hot they were, so he sent them both
to a nearby kua to take bath. By the time they returned from their bath, delicious varieties
of mah-prasada were ready, and the two guests performed mahprasada-sev with faith and
relish. The guests were lavish in their praise of the maha residents service mood.
Ideal Vaiava life of r Vinodabihr Brahmacr
Even though r Vinodabihr Brahmacr was from an educated and respected ruling family,
he did not feel any pride. In his maha life he was tolerant, liberal and soft-spoken, and he
would always help the poor and distressed. The vow and purpose of his life was:
bhla na khibe ra bhla na paribe
vraje rdh-ka sev mnase karibe
Do not eat very palatable food and do not dress very nicely. Rather, always perform sev of
Rdh and Ka in Vndvana within your mind.
r Ktiratna Prabhus sdhana was to do anything to please Ka and to give up all kinds of
enjoyment for himself. With great love he honoured whatever hkuraj mah-prasda was
served. He never had the desire to eat anything delicious and throughout his life he never
mentioned that there was too little salt in the mah-prasda or that it was not tasty enough.
When he was the manager of Caitanya Maha in the mahas early days, he and the other
brahmacrs were living and performing their sdhana-bhajana with great difficulty because of
the mahas impoverished condition. Nonetheless, they were completely satisfied with such a
life, and their dealings with each other were very affectionate.
Prasada cooked by bona fide devotees can be accepted
After a few weeks, another of rla Swm Mahrjas disciples, Acyutnanda dsa, came to
stay in Vndvana. Because these two were rla Swm Mahrjas disciples, I sat together
with them and honored the mah-prasda they had prepared. All the caste Gosvms, and
almost all of rla Swm Mahrjas godbrothers, would never take any prasda or even the
water that Krtannanda dsa and Acyutnanda dsa offered them. The reason they refused
was that those disciples were Westerners and had previously eaten flesh. I spoke out against
17

this policy and encouraged others to accept rla Swm Mahrjas disciples as bona fide. I
explained how rla Swm Mahrjas preaching to foreigners was completely authorized and
directly in the line of r Caitanya Mahprabhu and our guru-varga. I think that most of the
Indian Vaiavas have now accepted this.
Maha-prasada must be shared with others
rla Swm Mahrja was becoming very ill, and our Sukhnanda Prabhu was offering him
naturopathic massages with Ganges water. Before he went abroad to England, Sukhnanda
Prabhu came to Vndvana for two hours every morning and evening for fourteen days to
massage him, and these massages helped him. We also sometimes visited and spoke with him
then. Once we came at a time when he had hardly eaten or even taken water for many days.
Still, he affectionately greeted us and, as he had always done with all, he lovingly offered us
the opulent mah-prasdam that had been prepared and offered by his disciples. He exclaimed
how nicely his young students were trying to serve their gurudeva and Ka. Even though he
himself had eaten nothing at all for so long, he made sure, in such a careful and affectionate
way, that each of us took prasda to our full satisfaction.
Mahaprabhu honors maha-prasada
Nim Paita used to meet him daily on the bank of the Gag. On the footpath that ran
alongside the Gag, rdhara would sit selling banana-leaves, banana-flowers, soft bananastalks, ripe bananas, green bananas, and various vegetables such as bottle-gourd (lauk) and
eggplant, all of which he had grown in his garden. With half of the money he obtained from
his sales, he would buy flowers and other articles to worship the Gag, and the other half he
used for his maintenance. He thus performed bhajana day and night.
Nim particularly liked rdharas vegetables. Every day He took a vegetable from him
without paying sometimes a lauk, sometimes a banana-flower and sometimes a ripe banana
and then a scuffle would take place between them. rdhara would become angry, catch
Nims hand and say, Im a poor brhmaa. What can I give in charity? Furthermore Im
worshipping the Gag. Mahprabhu would answer, And Im Gags husband. By serving
Me, Gag will be satisfied. rdhara replied, You commit an offence by saying You are the
husband of the Gag. You dont even fear Bhagavn Himself. Mahprabhu laughed and said,
One day you will have to accept My words. Both the old man and the young boy derived
immense delight from such quarrelling.
When, in rvsa-agana, rman Mahprabhu manifested His sta-prahariy-bhva (the
ecstasy of twenty-one hours) rdhara was called for and given ka-prema. Thus absorbed
he cried, Oh Ka, oh Ka! and fainted.
After defeating the Kazi, rman Mahprabhu came to rdharas house with a huge sakrtana
party. Mahprabhu drank water to His satisfaction from rdharas broken iron pot, and
greatly glorified him.
On the day that Mahprabhu renounced His home He met rdhara in the evening and
received a lauk from him as a gift. He gave it to His mother and asked her to make laklak
[lauk cooked in milk with sugar]. When it was prepared and offered to their deity, rman
Mahprabhu honoured that mah-prasda with great relish.
Ekadasi
17

If one observes ekda without taking juice or water, he can break the fast by taking
caramta. But if water, fruit, juice, milk or vegetables have been taken, one will have to
break it by taking some grain; otherwise his ekda is not complete. Ambara Mahrja
thought, I have not taken even water during my observance of ekda, so I can take
caramta. In this way, because I will not have taken any grains, I will also be respecting the
brhmaa.
Nityananda Prabhu glorifies Maha-prasada
Advaita Saptam is the day that Advaita crya appeared in this world. Advaita crya, the
cause of the material world, comes first; after that Nitynanda Prabhu comes on the day of
trayoda; and then r Caitanya Mahprabhu Himself comes on prim, descending into this
world with the effulgence of rdh-bhva. In this way the pastimes of Mahprabhu begin.
vande ta rmad-advaitcryam adbhuta-ceitam
yasya prasdd ajo pi
tat-svarpam nirpayet
r Caitanya-caritmta (di-ll 6.1)
I pray to Advaita crya, who performs especially wonderful pastimes, that by his mercy I
may be able to describe this difficult tattva easily. What are these wonderful pastimes? Seeing
Nitynanda Prabhu, Advaita Prabhu began complaining: Where has this avadhta come
from? Today he has come to our home and thrown prasda in all directions! He has no
knowledge of what class he belongs to; actually he has no class at all! We are brhmaas, we
are the best of society, and he has dropped prasda on the bodies of everyone here!
Then Nitynanda Prabhu said, Hey, apardh! You are committing an offence to mahprasda. You consider it to be mere food, and that it is merely being thrown around? You cant
see that it bestows good fortune, and that whoevers body is touched by this prasda at once
crosses over my.
In this way, there was generally some quarrelling between them. When they would go for
bathing, then certainly there would be quarrelling. At that time Nitynanda Prabhu was very
young. Mahprabhu was the youngest, next came Nitynanda, and the oldest of all was
Advaita crya, whose thoughts are sometimes very difficult to understand.
Benefits of offering maha-prasada to a maha-bhagavata (great devotee of the Lord)
There are unlimited incarnations of Viu and they are all non-different from Ka, but their
activities and pastimes are different. Therefore, because Advaita crya is non-different from
Hari, he is advaita, and because he manifested bhakti in all directions, he is known as crya.
How did he preach bhakti? If anyone was born in a dra family, a Muslim family or any
family, and performed bhagavad-bhajana, Advaita Prabhu considered him better than a
brhmaa who didnt engage in bhajana. If there is someone who has taken birth in a high
brhmaa family, is an eminent scholar, of good conduct, speaks the truth and never lies, but
does not engage in bhagavad-bhajana, then he is inferior to one who has taken birth in a dra
family or in a family of cremation-ground workers, if that person just cries out Ka!
Ka! and does no other spiritual activity whatsoever. That dra is superior to a caturvedbrhmaa: Advaita crya proved this point and preached it.
17

Haridsa hkura was born in a Muslim family. At the rddha ceremony for Advaita cryas
father, the highest seat and prasda were to be offered first to the most elevated person.
Advaita crya was performing the ceremony when the moon was in the appropriate place in
the month of vina. All the high-class brhmaas were there Bhacrya, Trived,
Caturved, Updhyya and all of them were great scholars. After washing their feet, Advaita
crya showed them to their respective seats. In front was an elevated seat, and Advaita
Prabhu was standing and thinking, Who will I seat here?
All of the scholars were thinking, I know so many scriptures; certainly I will be offered that
seat. Silently they were all aspiring for it. Advaita crya then went outside the house and
saw Haridsa Thkura, wearing a lago and sitting at the door. Haridsa was thinking, The
brhmaas will take their meal here, so Advaita crya will certainly give us a little of their
prasda. He had so much humility that he was thinking that if he went inside, the house
would be contaminated. At once Advaita crya embraced him, and Haridsa hkura said,
Oh, you are a brhmaa and I am a Muslim! Having touched me, you must now go and
bathe. But grabbing him and taking him inside, Advaita crya sat him on the elevated seat,
at which time there was a great outcry in all directions. The brhmaas said, By bringing a
Muslim in here, you have contaminated this place and insulted us! We will not eat here!
Taking their water pots, they all stood up and left. They were abusing Advaita crya, saying,
You are opposed to the principles of dharma!
But Advaita crya said, Today my birth has become successful, and today my father has
attained Vaikuha. By giving respect to one Vaiava, today millions of my ancestors have
crossed over my. If Haridsa hkura will eat here, then that is greater than feeding millions
of brhmaas.
Haridsa hkura was crying, thinking, Because of me, all these brhmaas have been
insulted and are not eating. But Advaita crya said, Haridsa, today you will certainly take
prasda here. That will be our great good fortune. Then he said to the brhmaas, He will
stay, and none of you will get prasda. Actually, you should all leave here quickly, because
just seeing your faces is a great sin. Haridsa has great regard for mah-prasda, and therefore
he is included within the Vaiava class. Anyone who doesnt accept this is an atheist, and one
who judges a Vaiava by his birth is an atheist. You can all go away from here and then your
offences will leave with you. You are offending Haridsa, and offending me as well.
All the scholars left the house, but outside, as they were going, they began speaking amongst
themselves. Advaita crya is no ordinary personality. He is a great scholar, he knows all of
the scriptures and he is an exalted preacher of bhakti. They continued deliberating, and after
fully reconsidering, they returned, fell at Advaita Prabhus feet and begged forgiveness.
Even on Ekadasi one must not accept grain maha-prasada
From the perspective of prohibitions, the Skanda Pura declares that people who fail to
observe Ekda take on sin equal to killing ones mother, father, brother and spiritual master.
Disregarding Ekda and other fasts is regarded as an offense to the holy name. It is also
written in the Viu-dharmottara that, while the scriptures offer various means of atonement
for crimes such as killing a brhmaa, drinking liquor, kidnapping, and harboring lusty
desires for the wife of ones spiritual master, there are no penances that can eradicate the sin
incurred by taking grains on Ekda. Therefore regular observance of the Ekda vow is
accepted as obligatory and should be followed without question. In the Skanda Pura it is
said, People who do not abandon their Ekda fast, even in the presence of dreadful
calamities or untold happiness, have attained Vaiava initiation (dk) in the true sense,
17

and Those who dedicate all their activities at the lotus feet of Viu are genuine Vaiavas.
These two statements from the Skanda Pura confirm that it is incumbent upon Vaiavas to
observe Ekda. Vaiavas are always forbidden to accept anything not offered to the Lord,
but on Ekda, Vaiavas are prohibited from accepting grains, even if it is mah-prasda and
taken out of inattentiveness.
One should not prepare lauk and eggplant during Krttika
Once I went to the Govindaj Mandira in Jaipur during the month of Krttika. The priests
there requested me to take the deities remnants, and I told them, I am so fortunate that you
are giving me this mah-prasda of Rdh-Govinda. They brought me rice, lauk (bottlegourd) and eggplant. We are not supposed to take lauk or eggplant during Krttika, but I
accepted them as mah-prasda, taking them with great faith. I thought to myself, This is
considered the ingredient cause, updna-kraa, to respect mah-prasda. r Govindaj is
Rpa Gosvms deity, so I respected it; but here in our temple we tell them not to prepare
lauk and eggplant during Krttika, and we do not take them.
How to control the tongue
The second function of the tongue is eating. If you eat meat, fish, and other prohibited items,
or if you take drugs, they will also harm you, and you will not be able to control your mind or
your heart. On the other hand, everything will be controlled if you take only mah-prasda
and chant Hare Ka, Hare Ka....
Take Maha-prasada only to please Krishna
Similarly, you should see whether your own activities by body, by words, by mind, and by
heart or mood are to please Ka or not. Suppose you are taking mah-prasda. Why are
you taking it? Is it to please Ka or not? If you are not taking it to please Ka, then it is
like karma. If you go to sleep for yourself, it is karma, not bhakti. However, if you go to sleep
thinking, I will take some rest, and from early morning I will serve Ka. I will be always
chanting, remembering, worshiping, and serving here and there, then even your sleeping is
for Ka.
yat karoi yad ansi
yaj juhoi dadsi yat
yat tapasyasi kaunteya
tat kuruva mad-arpaam
Bhagavad-gt (9.27)
Whatever you do, whatever you eat, whatever you offer or give away, and whatever
austerities you perform do that, O son of Kunt, as an offering to Me.
After some time, whatever you do will be to please Ka and your pure gurudeva. If
someone follows this principle and always acts to please Ka, you can accept him as your
guru; otherwise dont. If, when you were ignorant, you selected as guru someone who does not
perform all his activities to please Ka, Guru, and Vaiavas, then reject that person. Reject
him totally. Choose another guru very carefully and take initiation; otherwise you cannot have
pure devotion and love for Ka.
17

If you were initiated by a guru who was sincere at one time, but who fell down later on,
reject him at once. Then you may enter the proper line and accept the self-realized devotees
who are actually following anybhilit-nya jna-karmdy-anvtam nuklyena
knulanam. Whatever they do, they do to please Ka, Guru, and Vaiavas. They will be
in the line of rla Rpa Gosvm, rla Santana Gosvm, and rla Raghuntha dsa
Gosvm. If a person professing to be a guru is not actually in that line, he should be rejected
at once. Bali Mahrja rejected his gurudeva, ukrcrya. Bharata Mahrja rejected his
mother, Prahlda Mahrja rejected his father, the gops rejected their husbands, and
Vibhaa rejected his brother Rvaa. There are abundant examples of this.
36th limb of devotional service out of 64 limbs in total
(36) Mah-prasda-sev
Honouring the remnants
of food offered to the deity
Food items and beverages offered to the Lord are called mah-prasda. It is the duty of the
devotees to honour mah-prasda. By honouring mah-prasda, anarthas are easily destroyed
and
bhagavad-bhakti is augmented. Bhagavad-bhaktas accept only mah-prasda, therefore the
remnants of their prasda is called mah-mah-prasda, which is a greatly powerful medicine
for effecting the growth of bhakti within the heart. (From Bhakti-rasamrta-sindhu-bindu)
The Glories of Mah-prasda
naivedya jagadasya annapndika ca yat
bhakybhaka-vicra ca nsti tad-bhakae dvij
HBV 9.403
O brhmaas, those foodstuffs and beverages that are offered to Ka for His pleasure are
transcendental and one should never try to distinguish them as eatables and non-eatables.
brahmavan nirvikram hi yath vius tathaiva tat
vikra ye prakurvanti bhakae tad dvijtaya
kuha-vydhi-samyukt putra-dra-vivarjit
niraya ynti te vipr yasmn nvartate puna
Hari-bhakti-vilsa 9.404,405
O brhmaas, the offerings to r Hari are transcendental, incorruptible, and nondifferent
from Viu. Those who have a perverted mentality, and who thinks them to be material will
develop leprosy, be devoid of children, wife, and family, and go to the deepest darkest regions
of hell from which he will never return.
kukkurasya mukhd bhraa tad-anna patate yadi
brhmaena 'pi bhoktavya itarem tu k kath
Skanda Pura, Puri Mhtmya 2.2.38.17
Mah-prasda destroys all sins. Even if it has been touched by the lips of a dog or has fallen
on the ground, it will still be relished by brhmaas. Then what to speak if it is touched by
17

others.
aucir vpy ancro manas ppam caran
prpti-mtrea bhoktavya ntra kry vicra
Skanda Pura, Puri Mhtmya 2.5.3.14
Even if one is in unclean state of body or mind, engaged in irreligious acts, he should eat
mah-prasda whenever it is available to him. There is no need to deliberate on this.
Prasdam remnants from the lotus mouth of r Ka
ka-vaktrmbujocchia prasda paramdart
datta dhanihay devi kim neymi te 'grata
r Vilpa-kusumjali 48
kaof r Ka; vaktramouth; ambujalotus; ucchiamleft; prasdammercy,
offered food; paramgreat; dartwith respect; dattamplaced; dhanihayby
Dhanih; deviO queen; kimwhether?; neymiI will bring; teof You; agratainto
the presence.
O Devi! When will I place before You the prasdam remnants from the lotus mouth of
r Ka, that were most diligently brought to me by Dhanih?
When will I lovingly feed You ambrosial foodstuffs mixed with the nectar of Kas lips?
nn-vidhair amta-sra-rasyanais tai
ka-prasda-militair iha bhojya-peyai
h kukumgi lalitdi-sakh-vt tva
yatnn may kim u tarm upabhojany
r Vilpa-kusumjali 49
nnvarious; vidhaikinds; amtaof nectar; srabetter; rasyanaiwith nectar; tai
with them; kaof Lord Ka; prasdawith the prasdam; militaimixed; ihahere;
bhojyato be eaten; peyaito be drank; hO!; kukuma-agigirl whose limbs are
decorted with kukuma; lalitdiheaded by Lalit; sakhby the gop friends; vt
accompanied; tvamYou; yatnnwith great endeavor; mayby me ; kimwhether?; u
indeed; tarmmore; upabhojanyto be enjoyed.
O Kukumgi (She whose limbs are anointed with kukuma), when with great care will I
lovingly feed You, Lalit, and Your other sakhs nectar drinks and varieties of ambrosial
foodstuffs mixed with the nectar of Kas lips?
The prasdam tasted millions upon millions of times better than nectar
koi-amta-svda p prabhura camatkra
sarvge pulaka, netre vahe aru-dhra
CC Antya 16.93
koimillions upon millions; amtanectar; svdataste; pgetting; prabhuraof r
Caitanya Mahprabhu; camatkragreat satisfaction; sarva-ageall over the body; pulaka
standing of the hair; netrefrom the eyes; vaheflows; aru-dhraa stream of tears.
To r Caitanya Mahprabhu the prasdam tasted millions upon millions of times better
17

than nectar, and thus He was fully satisfied. The hair all over His body stood on end, and
incessant tears flowed from His eyes.

Where has such a taste in this prasdam come from? Has it been touched by the nectar of
Kas lips?
ei dravye eta svda kh haite ila?
kera adharmta ithe sacrila
CC Antya 16.94
ei dravyein these ingredients; etaso much; svdataste; khwhere; haitefrom; ila
has come; keraof Lord Ka; adhara-amtanectar from the lips; ithein this;
sacrilahas spread.
r Caitanya Mahprabhu considered, Where has such a taste in this prasdam come from?
Certainly it is due to its having been touched by the nectar of Kas lips.
Your transcendental lips vanquish shame, religion and patience, especially in women. Indeed,
they inspire madness in the minds of all.
tanu-mana karya kobha, bya surata-lobha,
hara-okdi-bhra vinaya
psarya anya rasa, jagat kare tma-vaa,
lajj, dharma, dhairya kare kaya
ngara, una tomra adhara-carita
mtya nrra mana, jihv kare karaa,
vicrite saba viparta
CC Antya 16.122-123
tanubody; manamind; karyacause; kobhaagitation; byaincrease; surata-lobha
lusty desires for enjoyment; haraof jubilation; okalamentation; diand so on; bhra
burden; vinayadestroy; psaryacause to forget; anya rasaother tastes; jagatthe
whole world; karemake; tma-vaaunder their control; lajjshame; dharmareligion;
dhairyapatience; kare kayavanquish; ngaraO lover; unahear; tomraYour;
adharaof lips; caritathe characteristics; mtyamadden; nrraof women; mana
mind; jihvtongue; kare karaaattract; vicriteconsidering; sabaall; viparta
opposite.
My dear lover, Lord Caitanya said in the mood of rmat Rdhr, let Me describe
some of the characteristics of Your transcendental lips. They agitate the mind and body of
everyone, they increase lusty desires for enjoyment, they destroy the burden of material
happiness and lamentation, and they make one forget all material tastes. The whole world falls
under their control. They vanquish shame, religion and patience, especially in women.
Indeed, they inspire madness in the minds of all women. Your lips increase the greed of the
tongue and thus attract it. Considering all this, We see that the activities of Your
transcendental lips are always paradoxical.
rla Nryaa Mahrja: Dhairya (patience) and lajja (shame) are what obstructs a gop
from meeting Ka. Being afraid of what others will say if she goes to Him, or desiring to go
to Him in such a way that no one will know of it - both of these are vanquished when one
takes His remnants. Taking His prasdam remnants clears the way and then one will not care
17

for anything, whether it is day or night or anything. These remnants have so much potency.
Upon attaining r Kas prasda all sufferings are dispelled
prasde sarva-dukhn hnir asyopajyate
prasanna-cetaso hy u buddhi paryavatihate
SBG 2.65
prasdeon attainment of mercy; hnidiminished, dispelled; sarva dukhnmall
miseries; upajyatetakes place; buddhi(the) intelligence; asyaof such a man; prasannacetasawhose mind is content; hicertainly; uvery soon; paryavatihatebecomes
fixed in all respects, properly situated.
Upon attaining r Kas prasda remnants, all sufferings are dispelled. As a result, ones
consciousness becomes clear and enlivened, and ones intelligence becomes properly fixed (on
attaining ones desired spiritual goal).

One who does not have sukti cannot relish mah-prasdam

mah-prasde govinde nma-brahmai vaiave
svalpa-puyavat rjan vivso naiva jayate
Skanda-Pura/JD Ch. 6/CC Antya 16.96 pt
Those who do not possess sufficient pious credit (sukti) will not have faith in mahprasdam, in r Govinda, in the Holy Name, or in the Vaiavas.
Prasdam-sev
rla Bhaktivinoda hkuras Gtval
(bhi-re!) arra avidy-jla, jaendriya the kla,
jve phele viaya-sgare
tra madhye jihv ati, lobhamaya sudurmati,
tke jet kahina sasre (1)
ka baa daymaya, karibre jihv jaya,
sva-prasda-anna dila bhi
sei annmta po, rdh-ka-gua-go,
preme ko caitanya-niti (2)
O brothers! This material body is a place of ignorance, and the senses are a network of
paths leading to death. The senses cast the soul into this ocean of material sense-enjoyment,
and of all the senses, the tongue is most voracious and uncontrollable; it is very difficult to
conquer the tongue in this world. O brothers! Lord Ka is very kind to us and has given us
such nice prasda just to control the tongue. Now let us take this prasda to our full
satisfaction and glorify r r Rdh-Ka, and in love call for the help of Caitanya
Mahprabhu and Nitynanda Prabhu.
The mood of rla Gurudeva
catur-vidha-r-bhagavat-prasdasvdv-anna-tptn hari-bhakta-saghn
17

ktvaiva tpti bhajata sadaiva

vande guro r cararavindam (4)
r Gurudeva is always satisfied to see r Kas devotees relishing four kinds of foodstuffs
that have been offered, namely, those which are chewed, sucked, licked, and drunk. Thus the
devotees become satisfied by tasting mah-prasda. (That is, by accepting prasda in the mood
of service, material life is destroyed and the bliss of divine love is awakened in the heart.) I
offer prayers unto the lotus feet of r Gurudeva.
How to save oneself from the vehemence of the tongue
The demands of the body are also of three types: the urges of the tongue, belly and
genitals. Anxiousness to relish any of the six kinds of taste6 and greed to enjoy animal flesh,
fish, eggs, wine, excessive ghee, milk, raba (a condensed milk-sweet), cream and so on is
known as the impetuosity of the tongue. Sdhus also avoid eating foods that are overly bitter
or spiced with hot chili. Consumption of betel nut, the mixture of betel with various spices
(pna), cigarettes, marijuana, hemp, opium and other intoxicating substances, as well as
onions and garlic, are also counted as impetuous demands of the tongue. Sdhakas of bhakti
must never indulge in these intoxicants. One should very carefully save oneself from the
vehemence of the tongue by honouring the food remnants (mah-prasda) of Bhagavn and
His devotees. Although mah-prasda may be very tasteful, it is not included within the
demands of the tongue. By honouring it with great faith one can conquer the demands of the
tongue. But if on the pretext of accepting prasda one desires ones own enjoyment and
cunningly relishes its taste, that is also included as the passion of the tongue. To eat very
costly and delicious food items such as raba and cream offered to the demigods (devats) at
the houses of wealthy persons is detrimental for renounced (niskicana) Vaiavas. In order
to satisfy the lust of the tongue one may become ensnared in various types of reprehensible
behaviour and bad association. In r Caitanya-caritmta (Antya-ll 6.227, 236) it is said:
jihvra llase jei iti-uti dhya
inodara-paryaa ka nhi pya
bhla na khibe ra bhla n paribe
Persons who are prone to carnal pleasure and eating too much and who run here and there to
satisfy the greed of the tongue never obtain r Ka. One should not wear elegant and
expensive clothes, nor should one eat delicious food.
Sdhakas should very carefully avoid these things. Gluttonous persons usually suffer from
different types of diseases. By eating too much, many difficulties ensue. Persons who eat
excessively generally become subservient to the demands of the genitals and thus become
debauchees. By accepting bhagavat-prasda in a suitable manner, by observing Ekda in
accordance with the regulations and by serving Ka, the demands of the belly are mitigated.
Mahaprabhu liberates a dog by giving maha-prasada
Now however, there are so many walls here and there. No one should enter. Our Caitanya
Mahaprabhu was so merciful. Boundlessly merciful. A dog came to him and He asked, You
are the dog of Sivananda Sena? And he gave him some maha prasada coconut. He told the
dog to chant Hare Krsna, Hare Krsna, and that dog went directly to Goloka. So I want even a
dog who is related to Swamiji to be my bosom friend. He is my bosom friend. We are all from
the one family of Sri Caitanya Mahaprabhuin Australia, America, England or Holland, or
even in Muslim countries--no harm. Those who think, We are of Sri Caitanya Mahaprabhu
17

and are chanting Hare Krsnaall are in our family, and we should try to give them honor:
krsneti yasya giri tam manasadriyeta, and if diksasti cet pranatibhis ca bhajantam isam, then
offer obeisances with the body, and if susrusaya bhajana-vijnam ananyam anya-nindadisunya-hrdam ipsita-sanga-labdhya. If you find someone who is nindati sunyam,never
criticizing anyone, is always and is always absorbed in chanting and remembering, then you
should go and fall down at the lotus feet of that high-class rasika and bhavuka Vaisnava, and
try to serve him with your whole life and soul. He is our prana bandhu, the bosom friend of
our heart. Srila Rupa Goswami has never told that He should only be a disciple of my
gurudeva. Has he written this. Never. So try to follow all these things in a correct way.
Maha-pradadam distribution on Sri Nandotsava
In the West it is customary to receive gifts on ones birthday. However, the Vedic custom is to
distribute charity to others on ones birthday. In pursuance of this tradition Nanda Baba and
Yasoda Maiya, the father and mother of Krsna, distribute charity on this day, the day after Sri
Krsna Janmastami. Therefore, those who nurture lokika sad-bandhuvat sambandha (a natural
relationship) with Krsnas family, spontaneously join in the festivities and distribute colossal
amounts of maha-prasada to all the Vrajavasis.
Such festivals are extremely potent if performed in the Holy Dhama, under the guidance of a
pure devotee. Sri Krsna has instructed Uddhava about this sure and swift method for attaining
bhakti:
prthak satrena va mahyam
parva yatra MAHOTSAVAM
karayed gita nrtyadyair
maharaja vibhutibhih
One should celebrate, in public gatherings, those holy days and festivals set aside especially
for My worship with singing, dancing and other grand arrangements of royal opulence.
(Srimad Bhagavatam 11.29.11)
As usual, the maha-prasada distribution was on the scale of a military operation in which
more than 15,000 jivas were given a chance to awaken their attraction to Krsna through the
transcendental power of His remnants. For many weeks, the sannyasis and brahmacaris had
been begging door to door in the blazing heat of the sun in order to collect the ingredients for
Nanda Babas festival. So many rooms had been filled with the collected provisions including:
105 x 15kg containers of vegetable oil.
x 15kg containers of pure ghee
20 x 100kg sacks of sugar
x 80kg sacks of flour
500kg rice
Then the cooking began, under the superintendence of Srimati Radharani. After four days and
nights, all the ingredients were transformed into sabji, puspanna, kichories, puries, laddhu,
bundi, chutney, fruit salad and other preparations that are very dear to Krsna. When all the
preparations had been offered, the devotees opened the gates to let in the first four hundred
pilgrims who had been patiently waiting outside. They were seated and served to their full
satisfaction, and then they all filed out through the back gate. The entire Matha was then
quickly cleansed from top to bottom and again the front gate was opened to let in the next
17

four hundred guests. And so it went on for five hours. In addition to this, 5,000 parcels of
maha-prasada preparations were prepared to be distributed to all the families, friends and
well-wishers of the Matha who were unable to attend the festival. In this way the Grand
Festival of Nanda Maharaja was celebrated with uncommon enthusiasm. The devotees who
participated could not help but think that it must have been something like this in Nanda
Gokula on this day during the manifest pastimes of Krsna. Thus, by the mercy of Nanda Baba
and Yasoda Maiya, at least the semblance of a greed to actually participate in that very festival
in the not too distant future was awakened in the hearts of those who had tried their level best
to make the festival a success for the pleasure of Krsna.
In the evening time, several prominent vaisnavas offered their sraddha puspanjali to Sri Sri
Radha-Krsna by delivering enlightening discourses on the subject of Krsna-Tattva.
Finally, Srila Bhaktivedanta Narayana Maharaja announced the forthcoming SABHA or
Distinguished Assembly, to be held at Sri Kesavaji Gaudiya Matha three days later.
Haridasa Thakura Pastime
NM: One thing more, in the last days of Haridasa Thakura, Caitanya Mahaprabhu used to go
daily to him to give His darshan, along with all his associates. Just after the morning arati of
the Jagannatha deities. He used to send so much maha prasada for Haridasa Thakura, from the
hands of Govinda, His own servant or disciple. One day Govinda took some prasadam and
went to him but he told him that today I am feeling very sick. I am doing pranama. And he
took a piece of(???) sweet and said I should not take prasadam. Govinda became worried and
returned to Mahaprabhu and told Him that I went with prasadam to serve him but he is saying
that he is feeling some sickness. I dont think that he is feeling in good health. Mahaprabhu
left there with all His associates, Svarupa Damodara, Raya Ramananda and all others. He went
there and asked Haridasa Thakura, how are you feeling? What sickness is there? Haridasa
Thakura replied my body is O.K. but I have not completed my chanting of the holy names,
three lakhs. I cannot chant. My hands are not working. Can you try to be like this? We
should try to be like this. We have no taste in chanting the name. Caitanya Mahaprabhu told
him now you are perfect, no need of chanting so much. Just do as much as you are able. But
Haridasa replied I dont want to live in this world. I know that very soon You will
disappear from this world. I dont want to see this very pathetic scene. I want my head to
be in Your lap, then I should see Your face and chant the name of Gauranga, Sacinandana
Gaura Hari. I want to give up this body. Mahaprabhu told him if in all my pastimes, if my
associates were not like you, there would be no pastimes. Dont be alone in this world. I dont
want you to go. But he requested again and again, I dont want to see this pathetic scene so
please be merciful to me. Then Mahaprabhu assembled all the Vaisnavas; Svarupa Damodara,
Ramananda Raya, with so many mrdangas and kartalas. He began to do parikrama of Haridasa
Thakura with kirtan. Hari haraye namah krsna. He told the devotees to carry on chanting,
and He sat near to Haridasa Thakura. He took the head of Haridasa Thakura in His lap.
Haridasa was gazing at the face of Caitanya Mahaprabhu and calling out Sacinandana Gaura
Hari, he left his body at once. Mahaprabhu and all the devotees began to weep. So much
viraha, separation. Then Caitanya Mahaprabhu took His body from His lap and put it on a
chariot, as they use for Hindu marriage according to India custom.They took the chariot and,
with nagar sankirtana, they went to Sagar Dvar, on the shore of the ocean. Caitanya
Mahaprabhu dug his samadhi with His own hands and took care of Haridasa Thakura with the
chanting of hari nama and with mantras, according to Vedic culture, He put the tilaka on,
recited the mantra for sannyasis and put his body in samadhi. Then all began to weep. A
samadhi mandir was established temporarily, now it is permanent. Then Mahaprabhu told
17

everyone those who were singing and doing parikrama of Haridasa Thakura, those who have
done anything, even giving one handful of sand, all those who are in this festival for Haridasa
Thakura, viraha maha mahotsava (are supremely fortunate). They collected some leaf cups
from the Govinda market. All began to give plenty from their shops but Mahaprabhu and
Svarupa Damodara told them, we dont want much, a very small amount. They took a little
from each shop keeper. From somewhere, anna, rice, dal, vegetables, rabri, kheer, sweet rice,
so many things that it became sufficient. Caitanya Mahaprabhu began to distribute it Himself.
But Svarupa Damodara and all others requested Him if You are not sitting and eating then
none will take. Then Mahaprabhu sat down and He began to take prasadam. maha prasada
govinda naiva jayate. Maha prasada ki jaya! Hari-nama sankirtana ki jaya! Srila Haridasa
Thakura ki jaya! Samaveta bhakta vrnda ki jaya! Gaura-premanande!
How Vrndavana dasa Thakura was born
That place was the birth place of Vrndavana dasa Thakura. Gurudeva explained that Malini is
the wife of Srivasa Thakur and Narayani is the niece of Srivasa Thakur. When Narayani was a
little girl, Lord Caitanya kept giving her His maha prasada, feeding her His maha prasada with
His own hand. So she got so much mercy that she was able to give birth to Vrndavana dasa
Thakura, who is the Vyasadeva of Gauranga lila. He is a combination of Vyasa and a cowherd
boy, those two combined and formed Vrndavana dasa Thakura and he wrote Caitanya
bhagavat. He said in Caitanya bhagavat that anyone who does not respect Nityananda Prabhu,
I kick on his head. So how is it that such a humble vaisnava is speaking in such a forceful
way?
Gurudeva explained that Hanuman is always very calm, quiet and humble, but when Sita was
kidnapped and Rama was insulted, he became like fire. So Gurudeva said if any one insults a
vaisnava who you have any connection with, even though the vaisnava is usually humble,
calm and quiet, he should not tolerate that offence. He should become like fire and stop him
through arguments of scripture. Then Gurudeva said if you tolerate offences to Guru and
Vaisnava's, then you will never make advancement in bhakti. He said if you cant do something
about it yourself, because you don't have the philosophical knowledge, then you should
support someone who is doing it and if you cant do that then you are not a disciple.
Never take Mah-prasda, serve it
If you have desire to serve don't take prasada, never. You should serve maha prasada. Don't
chant name. Serve name. Hare Krsna, this is service. Don't hear Harikatha. Serve hari-katha.
You are transcendental Himself, Krsna. I cannot hear, be merciful that you should sprinkle in
my heart. Thus sevam mukho, svayam, nayam atma.
A reply to the letter
I received your letter sent to Navina Krsna Brahmacari. You have inquired about nirjalaekadasi and caturmasya vratas. I think you have Hari-bhakti-vilasa and you have all read these
topics in that book. You have also read in Srimad-Bhagavatam about Ambarisa Maharaja who
always used to do nirjala-ekadasi. From Hari-bhakti-vilasa and from the example of Ambarisa
Maharaja's vrata, we know that on the day before ekadasi we should take prasadam only one
time, and we should not take any water - even at night. On the second day we should take no
water and no maha-prasada, throughout the entire day and night. We should not sleep. We
should observe brahmacarya, always chant and hear hari-katha, and we should read bhakti
books. Also, we should always remember the pastimes of Krsna, using our eleven indriyas
17

(senses) in His service. On the next day, after worshipping the Deities, we can take parana, the
remnant food grains of maha-prasada.
By chance, if Nityananda Prabhus or Advaita Acarya Prabhu's birthday comes in that day
(dvadasi), and we want to maintain our vrata, we will break the ekadasi vrata by taking Krsna
caranamrta. No food grains are to be taken, but on that day we can take water. And on the
next day, after worshipping Nityananda Prabhu or Advaita Acarya, we will break the vrata by
remnants of maha-prasada food grains.
All this has been told for persons who are able to do so. Those who are not able should follow
Srila Prabhupada Bhaktivedanta Swami Maharajas guidelines.* In Kali-yuga, only rare
persons can follow, but if anyone wants to follow, that is very good. I have seen generally that
our Gurudeva, Srila A.C. Bhaktivedanta Swami Maharaja, Pujyapada Sridhara Maharaja,
Pujyapada Madhava Maharaja, Pujyapada Bhakti-vilas Tirtha Maharaja, Pujyapada Sarathi
Maharaja, and other respected acaryas did not do nirjala when they became elderly. They used
to take milk, curd, fruit juice, boiled potato, plantains, and other vegetables with ekadasi salt.
But I have also seen Vaisnavas doing nirjala ekadasi. You can follow which is suitable to you.
Somehow we should try to remember Krsna, along with His associates and His pastimes,
throughout the day and night. Don't sleep, and don't be lazy. If anyone does nirjala ekadasi
but at the same time gets a headache, becomes nervous, becomes lazy, and he does not
remember Krsna, then there is no use of doing nirjala. Somehow our hearts should always
remember Krsna's pastimes. The main objective of all our activities should be to somehow or
other keep our heart always at the lotus feet of Krsna, by hook or crook.
Regarding, Caturmasya, we should try to follow Hari-bhakti-vilasa and Srila Bhaktivinoda
Thakura. Srila Bhaktivinoda Thakura has written an article in which he has explained what to
eat and what not to eat in each of the four months, but he did not include certain
prohibitions. So you should read Hari-bhakti-vilasa and try to follow it. If you take fruits, they
should be taken once in a day, not again and again, so many times in a day. I only try to
follow my Gurudeva. We should follow our Gurudeva.
Regarding serving the Deities during Caturmasya, certainly we cannot keep our fingernails so
long. We try to be neat and clean to serve the Deities.
During the four-month caturmasya vrata, we should bathe the Deities with pancamrta
(yogurt, milk, ghee, honey, and sugar), and this pancamrta should be taken by us. At that
time it becomes pancamrta-caranamrta, and therefore it should be taken. This is also true in
the case of dahi (yogurt) and madhu. Madhu, honey, is prohibited, but when it is included in
that pancamrta, it can also be taken. Only during nirjala ekadasi is pancamrta-caranamrta
prohibited, although it can be taken after breaking fast.
We should try to follow the culture and activities of Vaisnava behavior. Whether outsiders
criticize or not, we should try to follow all principles strictly. This is pracar. We should not
leave the bhakti cult in any way. Once an Indian devotee prayed to Srila Bhaktivedanta Swami
Maharaja, "I have not shaved, I will take only tulasi mala on my neck, and I will not do
Kartika-vrata or ekadasi-vrata. But I will follow you and I want to live with you." Srila Swami
Maharaja rejected the proposal. Actually, in our cult we dont shave daily.* Bramacaris and
sannyasis should only shave one time in a month as we have seen Srila Prabhupada
Bhaktisiddhanta Sarasvati and his followers do, and we have also heard about Caitanya
Mahaprabhu and His followers doing.
17

We don't follow any other puranas or Mahabharata. We follow Caitanya Mahaprabhu and His
followers. When there is any discrepancy between the Vedas and the Puranas, that is,
Bhagavata, we will follow Srimad Bhagavatam. We should try to follow Srila Rupa Gosvami
and Srila Sanatana Gosvami and our guru-parampara. I have not read Mahabharata so deeply,
but I know the Vaisnava parampara. We don't touch Tulasi on the dvadasi day. We should
follow this. And if you have seen Mahabharata with your own eyes, then there is no harm that
on amavasya we do not touch Tulasi.
We hope this letter will find you in good health and Krsna Consciousness.
A Taste Supreme
These two verses were composed by Sarvabhauma Bhattacarya expressing that Sri Caitanya
Mahaprabhu is the Supreme Lord Himself. The next day, early in the morning, Sriman
Mahaprabhu, with some prasadam from the Jagannatha temple, ran to Sarvabhauma while he
was still in bed. He cried in a loud voice, "Sarvabhauma-How wonderful is this prasadam! It
has a very extraordinary taste. Please take it. I have come for you with this prasadam."
Sarvabhauma arose from bed as Mahaprabhu offered him the prasadam, and he could not but
accept it without even cleansing his mouth. Ordinarily a brahmana pandita, early in the
morning, will first cleanse his mouth, bathe, offer different prayers, and only then take
prasadam. But when Sri Caitanya Mahaprabhu personally came and offered it to him with His
own hand, what could Sarvabhauma do? He had to accept that prasadam. Caitanya
Mahaprabhu told him, "We have previously experienced the taste of so many things like ghee,
rice, sweets, and spices. We all know what flavors they have, but this is wonderful. This has
touched the lips of Krsna Himself. It is extraordinary wonderful and tasteful." Then,
Sarvabhauma eagerly ate that prasadam and began uttering some mantras:
suskam paryusitam vapi
nitam vadura-deatah
prapti-matrena bhoktavyam
natra kala-vicarana
"One should take the maha-prasada of Sn Krsna as soon as one receives it, without
consideration of time or place, even though it may be dried up, stale, or brought from a
distant country."
na desa-niyamas tatra
na kala-niyamas tatha
praptam annam drutam sistair
bhoktavyam harir abravit
"The prasada of Sri Krsna is to be taken by gentlemen as soon as it is received, without
hesitation. There are no regulative principles concerning time and place This is the order of
the Supreme Personality of Godhead".
"Today, I Have Conquered The World"
He took prasadam, and the Lord and servant embraced one another and began to dance in
ecstasy. As they danced, the symptoms of ecstasy appeared in both of them They perspired,
trembled, and shed tears Absorbed in ecstatic love, Sri Caitanya Mahaprabhu said, "Today, I
17

have conquered the whole world, for I have converted a scholar like Sarvabhauma Bhattacarya
Now, he has so much faith in maha-prasada that without performing any Vedic rituals, he
took the prasadam. My mission is successful!"
From that day on, Sarvabhauma Bhattacarya knew nothing but the lotus feet of Sri Caitanya
Mahaprabhu, and could only explain the scriptures with the conclusions of devotion. Seeing
that Sarvabhauma had become a follower of Sri Caitanya Mahaprabhu, Gopinatha Acarya
began to clap his hands and dance. He said, "Well, Sarvabhauma, what do you think now?"
Sarvabhauma replied, "Gopinatha, you are my real friend, for it is by your grace that I received
the mercy of Sri Caitanya Mahaprabhu."
Responsibility of a devotee
If a true devotee takes birth in any family, whatever its social status, then that entire family is
purified by his presence. His mothers life is successful. His home and the land of his birth is
glorious. His ancestors in heaven dance in joy that a devotee has taken birth amongst their
descendants and out of the expectation that they will receive oblations of mah-prasda and
the Lords caramta to bring them good fortune. If I fall from the standard of behavior
expected of a saintly person and Vaishnava, then immediately all the generations of my family
will fall into hell. Can I fall down in this way and become the shame and misfortune of my
entire family? Just as a drop of ink on a white cloth is clearly visible, the misbehavior of a
person who has taken to the religious life stands out and attracts the criticisms of all.
Thirty-two Years of Separation
A poem written on the occasion of Srila Prabhupada Bhaktisiddhanta Saraswati Thakurs
thirty-third disappearance day (1970) by Srila Bhakti Promode Puri Gosvami Maharaja states:
hayecha udaya prabho bhaktera ghe
bhakti-rasmta-sindhu jeth sahajei bahe
An ocean of divine mellows flowed profusely when you appeared in the house of the great
devotee, Bhaktivinoda Thakur.
r-mah-prasde tava mukhynna-prana
(janma) prasdnna vin kichu n kaile grahaa
Your first solid food was the mah-prasda of Lord Jagannath, and indeed, from your very
birth, you never ate anything but Krishna prasad.
tava virbhva-gha-dvre jaganntha
ratha rkhi rahilena tina divrta
During the Rathayatra festival, Jagannaths chariot stopped before your house for a full three
days and nights.
r-bhaktivinoda tabe kail yojana
dina-traya hail tath mahsakrtana
Your father Bhaktivinoda Thakur organized a great sankirtan festival for that three-day period.
17

If mah-prasda is given, we dont need to make any judgement

If mah-prasda is given, we dont need to make any judgement. Prabhupda ate mahprasda even though it had been touched by a dog, right in front of us. This is the kind of
faith and respect he showed for mah-prasda. Other foods we may refuse from people whose
behavior is not up to the standard, but we may accept mah-prasda from any person; this is
important to remember.
Exhibition of the abominable
mundane considerations of the materialists
who are bewildered by the illusory energy.
It is found in rmad Bhgavatam that in ancient times there was a debate between the Harijanas and Prakti-janas over Ajmila. In this connection, Yamarja instructed the Prakti-janas
(the Yamadtas) as follows: What to speak to others, even great personalities like Jaimini and
Manu, who have fruitive mentalities, could not properly realize the characteristics of the Harijanas. Because their intelligence has been contaminated by the flowery language of the Vedas,
their power of discrimination has been overwhelmed by My. Therefore they glorify the
elaborate and opulent ritualistic ceremonies of the smtis. Because they identify their bodies as
their self, according to the logic kmuk payanti kmin-mayam jagat, or a very lusty man
sees women everywhere, they even find various faults with the devotional endeavors of the
Vaiavas; they consider the water that has washed the feet of the Vaiavas as ordinary water;
and they even consider that if Lord Nryaa (lagrma) is touched by a dra He should be
purified by five purificatory ingredients. In other words, they think that even the Lord is
subjected to contamination and can be purified by something like cow dung. They consider
that the Vaiavas belong to a particular caste, they consider mah-prasda as ordinary rice
and dal that can be contaminated by the touch, and they consider that if they eat or offer
foodstuffs cooked by their disciples they will loose their caste. They eat tapa rice that has not
been precooked, takes bath three times a day, walk abnormally on the road in order to avoid
stepping on the ants, wear silk dhots, consider that the Vaiavas are forced to enjoy the fruits
of their karma, consider that if one does not properly follow the demoniac varrama system
then he will have to face the consequences, consider that religious principles are subordinate
to social conventions, and glorify their godless society. Moreover, they consider that all of
these activities are devotional service to the Lord. (Srila Bhakti-siddhanta Sarasvati
Prabhupada)
The prasda of Gaurga
O Prvat, the prasda of Gaurga is purifying for all living entities but is rarely obtained by
sinful people. You and I, Brahm, as well as the devats, pits, munis, and is all long to eat
Gaurga's prasda. The food offered to Gaurga is worshipable by us, and the pure flowers
and tulas offered to the Lord should be accepted by all people. I will throw into the hell called
Raurava and punish those people who have no attachment for mah-prasda, being blinded by
family pride and illusion, puffed up with knowledge, or contaminated with sin. I am telling
you the truth. Do not doubt it.
If anywhere in Navadvpa a cala offers viu-prasda to Lord Brahm, he will certainly eat
it. Even if the prasda is dried up, stale, or brought from a distant place, one should
immediately eat it without consideration of proper or improper time. In taking Gaurga
mah-prasda, there is no rule concerning purity of place, giver, or receiver. O Prvat, if a
person takes Gaurga mah-prasda up to the throat, he will develop devotion to Gaurga.
17

In eating gaura-prasda, there is no consideration of the fault of overeating.

There is no consideration of fitness for hearing the glories of Navadvpa. Dying in other
trthas gives either material enjoyment or liberation, but dying in Navadvpa gives pure
devotion to the Lord. In Navadvpa there is no consideration of a faulty deathat an
inauspicious time, in pain, in the house, or by accident. Death at other trthas while practicing
yoga or death in K while absorbed in impersonal meditation become insignificant when
compared to death in Navadvpa. (From Navadvipa-dhama-mahatmya by Bhaktivinoda
Thakura)
Draupadi distributes Maha-prasada
After some time, being unable to see that assembly, I will shout the name of Gaurga, fall flat
on the earth, and cry. Feeling hunger as midday approaches, I will pick fruits from that forest.
Just then the Pava's wife, Draupad, will approach, carrying rice and spinach. Here, child,
take this offering of minea few handfuls of rice that have been offered to Gaurga.
Feeling most unworthy, I will offer my full obeisances to Draupad and extend my hand to
accept the rice and spinach. When I honor that wonderful gaurga-prasda, my tongue will
be blessed.
Whoever gets the mercy of the Lord's mah-prasda will certainly attain pure devotional
service. May that mercy be eternally mine, so that I will be able to easily give up this material
world.
After honoring that prasda given by Draupad, when will I come to Rudradvpa? Kailsa, the
abode of iva, is just the effulgence of this Rudradvpa, which shines within Navadvpa.
At this place, the eleven Rudras headed by Nla-lohita dance and become stunned with gauraprema. Durvs Muni set up his rama here and gave up his practice of yoga to worship
Gaurga's lotus feet. (From Navadvipa-bhava-taranga by Bhakti-vinoda Thakura)
Narada Waits Twelve Years for Maha-prasada
"Narada 'continued speaking to Parvati and Lord Siva. 'Hearing this conversation between
Lord Krishna and Uddhava, I became dumbstruck. Although I myself have been on the path of
devotion for a long time, and have been constantly chanting the holy name of the Lord, still I
had no idea about the potency of Lord Krishna's maha-prasada. Simply on the strength of the
Lord's maha-prasada, Haridasa [Uddhava] had' become a powerful, pure devotee-preaCher of
the Supreme Lord. In the presence of the Lord, Uddhava praised that maha-prasada.
'Within my heart, however, I felt deprived because I had never tasted the Lord's mahaprasada. Then I thought of how to please the Lord with my actions, so that He would give me
a taste of His maha-prasada. With this idea, I visited Vaikuntha and rendered various services
to Laksmi Devi.
'Being satisifed with me, Laksmi Devi affectionately said, "Tell Me, Narada, what do you
want? I will give you a boon."
'After hearing Her offer, I decided to reveal my heart 's desire. With folded hands, I told
Laksmi Devi. "For a long time, I have been feeling pain within my heart. Everyone knows that
I am your servant. But somehow, I never got the chance to taste the Lord's maha-prasada.
Please glance favorably upon me and give me the booh of receiving a handful of Lord
Narayana's maha-prasada. This is my only desire.
'Laksmi Devi became astonished and surprised to hear my request. Then she submissively
said, "Narada, Lord Narayana ordered Me not to distribute His maha-prasada remnants to
anyone. How can I break the order of the Lord, my dear Narada? But listen, I will disobey His
17

order and give you some. Considering my predicament, however, you must wait for some
time. Then I'll collect His maha-prasada for you."
'Fully understanding my situation, Laksmi Thakurani appropriately responded with such
sweet and compassionate words. Sometime later, the Lord, in a jolly mood, took Laksmi Devi
by the hand and sat her down beside Himself. At that time, Laksmi Devi wanted to ask the
Lord about the maha- prasada but she feared His reaction.
'In a very submissive voice, Laksmi Devi said, "My Lord, I have something to ask You, but I
am afraid to speak. I have a problem and I need your help. My Lord, please save Your
maidservant. Please listen, O abode of all transcendental qualities, I am holding Your feet."
'Smiling slightly with a sign of questioning in His eyes, Lord Narayana cast a glance toward
His sudarsana disc. Beginning to tremble, Sudarsana spoke humbly to the Lord, "My Lord, I
don't know the cause, but it seems that Laksmi Devi has a problem."
'Then Laksmi Devi said, "It's not Sudarsana's fault. But Narada Muni' s request has put me
in anxiety. Although nobody knows it, Narada has served for twelve years. Being pleased, I
offered him a boon. Narada repeatedly asked for the same thing. He wants nothing other than
Your maha-prasada remnants, my Lord. Although I have no power to disobey your order, I
carelessly gave this promise to Narada Muni. O, my Lord, please save me, and engage me in
Your service."
'Understanding her dilemma, Lord Narayana said, "Listen, My dear Laksmi, You made a big
mistake. Without My knowledge, you can secretly give My remnants to Narada."
'After some days had passed, the mother of the universe, Laksmi, gave me some of Lord
Narayana's maha-prasada remnants. I honored the maha-prasada to my full satisfaction. Of
course, the incomparable effulgence of Lord Narayana's transcendental form defeats the
combined brilliance of millions of moons and millions of suns. And His indescribable beauty
puts millions of Kamadevas [Cupids] to shame.
'Yet, by the touch of the Lord 's maha-prasada, my own effulgence and spiritual potency has
increased one hundred times. Feeling intense spiritual ecstasy, I chanted Hare Krishna and
played my vina as I traveled to Kailasa to see you.'
"Lord Siva said to Narada Muni, 'I must say, Narada, you look extraordinary. Tell my, why
do you appear so spiritually surcharged and effulgent?'
"After hearing Narada describe his experiences, Lord Siva scolded him, 'Narada, after
getting the Lord's maha-prasada, which is rarely attained, you ate it all yourself, without
offering any to me. Out of affection, you have come to see me, but why didn't you bring any of
this rare treasure?'
The Effect of Maha-prasada on Lord Siva
"Hearing Siva's statements of dissatisfaction, Narada hung his head down in shame. Then
Narada remembered that he still had a morsel of maha-prasada. With great delight, he quickly
gave it to Mahesa. Immediately, Lord Siva ate the maha-prasada.
"Then to everyone's surprise, Mahesa Thakura [Siva] began dancing uncontrollably in the
joyous ecstasy of love of God. The earth trembled under the pounding of his feet. Everyone
became amazed, seeing Mt. Sumeru rocking back and forth in ecstasy, due to Siva's powerful
dance. Vasumati [Mother Earth] was also rocking dangerously.
"Overcome by the bliss of pure love of Krishna, Lord Siva totally forgot himself. His
devastating dance threatened to drive the earth planet down to Rasatala, the bottom of the
universe. The hood of Ananta Deva was stretching back to the point of touching the back of
Kurma. Startled by this strange tickling sensation, Kurma poked His head out of his shell and
stared at Ananta.
"Lord Siva's loud and euphoric roaring of the Lord's holy names bounced off the dome-like
17

covering of the universe, reverberating throughout the ten directions. Seeing the whole
universe shaking in ecstasy, and unable to tolerate the weight of Siva's dancing, Mother Bhumi
[earth personified] ran to Mt. Kailasa.
"With folded hands, Mother Bhurnii appealed to Goddess Katyayani, 'O Parvati Devi,
please, I will die if your husband keeps on dancing. I see that the whole material word is also
in great danger. So you better do something if you want to save the creation from destruction.'
"After heating Mother Bhumi's plea, Parvati rushed to the place where Pasupati [Siva-the
lord of the living entities] was dancing in a trance of divine ecstasy. With folded hands,
Parvati Devi spoke some harsh words to break Lord Siva's absorption.
"His ecstasy broken by Parvati's strong words, Lord Siva regained exte.rnal consciousness.
Feeling very sad, he said, 'Devi, what you just did is not proper. Why did you interrupt my
ecstasy? By doing so, you have practically killed me. You are acting like my enemy. I've never
tasted so much bliss before in my whole life. Why did you stop it?'
Feeling great distress, Parvati Devi spoke again with doleful words, 'My Lord, just see the
earth before you. The weight of your dancing has pushed her down to the bottom of the
universe. Because you're threatening to destroy the universe, I spoke such strong words to
you. Please forgive me for my offense.'
"With a smile of satisfaction, Lord Siva pardoned his wife. Seeing her husband in a relaxed
mood, Parvati humbly asked him a question, 'Prabhu, everyday you dance in the ecstasy of
pure Krishna consciousness. Why is it that today your dancing has pushed the earth down to
Rasatala? Your spiritual effulgence is as brilliant as ten million suns. I've never seen you
exhibit such a magnificent form. Please tell me, why is it that today you displayed such
unlimited rapture in Krishnaprema?'
"Lord Siva replied, 'Devi, listen to the joyful news of my good fortune. Today, the great
sage, Narada, gave me some of Lord Narayana's maha-prasada remnants. Although glorified in
the Vedas, Vishnu's mahaprasada is inconceivably rare. In all three worlds, it is very difficult
to get the Lord's remnants, which are mixed with the nectar of Krishna's lips. Today, my life is
a success. By the mercy ofNarada Muni, I received Lord Narayana's maha-prasada. This is my
real wealth and the source of my ecstasy.'
"Noticeably disturbed by her husband's statement, Mahamaya [Parvati] said, 'For all this
time, I thought that you were always kind and merciful to me. As husband and wife we are
one, for you have accepted me as half of your body.
'But today, your false love is revealed. It's all just pretension. You cheated me! After getting
that rarely attainable maha-prasada, you ate it all yourself. You didn't even give me a speck of
it.'
"Sulapani [Siva, holder of the trident] feeling slightly guilty, said, 'O Bhavani [Parvati,
goddess of the material energy] you have no right to receive this transcendental wealth.'
The Vishnu-Katyayani Samvada
"These words inflamed adya-sakti [Parvati] with furious anger. ParvatiSaid, 'One of my
names is Vaisnavi; and I also have devotion for Lord Vishnu. Now before this assembly, I
make a solemn vow. If Lord Narayana bestows His compassion upon me, I will make sure that
the Lord' s maha-prasada is distributed to everyone throughout tee universe, even to the dogs
and jackals.'
"At that moment, the Lord of Vaikuntha, Vishnu Himself, arrived in Kailasa to uphold
Parvati's promise. Respectfully, Parvati stood up and offered obeisances to the Lord. With
tears in her eyes, she let out a sigh and told her problem to the Lord."
In a joyful mood, I, Locana Dasa narrate this story.
Murari Gupta continued speaking to Damodara Pandita. "Then Lord Vishnu spoke in a
sweet voice, 'Katyayani, don't be in ignorance. You are My adya-sakti, and ,through you I
17

manifest the entire material creation. I know that you have devotion for Me.
'You are My prakrti svarupini [the form of Vishnu's energy]. You always engage in My
devotional service. Without you, the material creation can't exist. The whole creation
worships you and your husband, Lord Siva, as Hara and Gauri knowing that you both are My
very self. Pleasing you removes the. misconception that you and Lord Siva are different from
Me. Please be assured I will keep your promise. I will personally distribute My maha-prasada
to everyone in the univere.'
"Lord Vishnu, the possessor of all jewel-like qualities, continued speaking. 'Listen,
Katyayani Devi. Now I'll tell you a secret about an ancient episode which will alleviate the
miseries of the material world. No one knows the inner meaning of the story concerning the
demigods' churning of the 'ocean of nectar. They used Mandara mountain a,s the churning
rod, and Vasuki, the king of the snakes, as the rope. The first object they produced from
churning was a kalpa-taru, a tree which gives unlimited wealth and fulfills all a person desires.
'Within that special tree there was a transcendental effulgence emanating from the beautiful
form of Lord Caitanya, the supreme embodiment of pure mercy. There has never been a form
or incarnation equal to the form of Sri Krishna Caitanya. He is the fountainhead of all
incarnations. He will appear in the word, displaying His transcendental pastimes. By
preaching Krishna consciousness, I will distribute My mercy to the people in general.
'In the age of Kali, I will manifest the golden form of Sri Gauranga Mahaprabhu to
propagate the sankirtana-yajna, congregational chanting of My holy names. Taking the form
of the golden avatara, I will fulfill your vow Parvati, 'and give love of Krishna to everyone.
Please keep this confidential topic secret. In the form of Lord Gauranga, the essence of all
incarnations and full of all transcendental qualities, I will deliver all people in Kali-yuga.'
'The preceding conversation between Lord Vishnu and Parvati Devi, which is called the
Vishnu-Katyayani Samvada, was taken from the Padma Purana. King Prataparudra, who.was
an ocean of transcendental qualities, distributed these teachings throughout his empire.
"Narada Muni continued talking to Lord Siva. 'Mahesa, the L6rd ordered me to announce
His upcoming appearance in Kali-yuga. At that time, the Lord and His eternal associates will
descend to earth to remove all calamities. The Supreme Lord in the form of Lord Gauranga
will appear in a brahmana family.'
"Lord Siva and Parvati Devi became happy after heating the good news from Narada.
Bliss filled the home of Lord Siva as everyone loudly chanted the holy names of the Lord.
Sounds of "Hari! Hari!" vibrated everywhere. Playing sweetly on his vina, Narada Muni left
Mt. Kailasa. (From Caitanya Mangala of Locana Dasa Thakura)
Gauranga Glorifies Jagannatha Maha-prasada
At that time a huge quantity of Jagannatha maha-prasada arrived. Thrilled to see it,
Mahaprabhu bowed His head to offer respects and then roared like a lion, filling the universe
with the sound. The demigods, Gandharvas, human beings, dogs, and snakes came to receive
prasada from Gauranga's hand.
Everyone felt ecstatic by taking Lord Jagannatha's maha-prasada. Although Gadadhara,
Nityananda, and other devotees saw this, they kept quiet because they know everything. Then
Mahaprabhu honored Lord Jagannatha's remnants.
Sri.vasa said, "Mahaprabhu, I'm a little afraid to ask, but if You p, ermit, then I'll ask a
question. After You took rnaha-prasada I saw that You were smiling blissfully. Can You tell us
what You were smiling about?"
Hearing this, the Lord became joyful and revealed His heart. "Due to the promise of
Katyayani, even the animals are receiving maha prasada. But even after great endeavor,
demigods such as Indra, Candra and the Gandharvas can't obtain it. Devotees like Narada,
Sukadeva, Prahlada and others rarely get to taste this maha prasada. Now everyone is relishing
17

such rnaha prasada"

"Anyone who rejects maha prasada, considering it to be ordinary food, will lose his piety
and take birth as a pig. One should accept maha prasada and eat it immediately without
consideration, even if it has fallen from the mouth of a dog. There is never any defect in maha
prasada."
Next, Mahaprabhu honored some maha prasada. In the evening He took darsana of Lord
Jagannatha. With His full-blooming lotus eyes and complexion the color of a monsoon cloud,
Lord Jagannatha's face was most charming to behold. The whole universe could not contain
the ecstasy that Lord Caitanya felt upon seeing Lord Jagannatha.
The intensity of His Krishna-prema made Gauranga tumble to the ground. It appeared as if
the golden Mt. Sumern was rolling on the ground. The dazzling effulgence of Gauranga's body
made Lord Jagannatha also appear golden. Lord Balarama and the temple priests also became
absorbed in Gauranga's ecstatic mood. Seeing this, all the devotees floated in an ocean of bliss.
The temple priest worshiped Lord Caitanya, whom he saw as Lord Jagannatha now moving
in the form of a sannyasi. No one had ever seen such an amazing sight. Surfacing from the
deep ocean ofprema, Lord Caitanya went back to Sarvabhauma Bhattacarya's house. In this
way Lord Gauranga tasted boundless happiness in taking Lord Jagannatha's darsana three
times a day. He also passed the days and nights discussing Radha-Krishna prema-tattva with
His intimate followers.
Glories of Maha-prasadam from Brhad-bhagavatamrtam
mah-prasda-samja ca
tat spa yena kenacit
yatra kutrpi v ntam
avicrea bhujyate
mah-prasda-samjam-named mahprasdam; ca-and; tat-that; spam-touched; yena
kenacit-by someone; yatra-where; kutrpi-somewhere; v-or; ntam-brought; avicreawithout consideration; bhujyate-is eaten.
These remnants, called mahprasdam, should be eaten without considering who has
touched them or from where they were brought.
rla Santana Gosvm quotes the Vedic literatures:
yad annam pacayel lakmr
bhokta ca puruottama
spspa na mantavya
yath vius tathaiva tat
"The food, cooked by the goddess of fortune, that the Supreme Personality of Godhead
eats, is like Lord Viu Himself. One should not consider whether some unworthy person has
touched it or not."
-Vedic literature
cirastham api samuka
17

nta v dra-deata
yath-yathopabhukta sat
sarva-pppanodanam
"Whether old, dried-up, or already tasted by someone else, the prasdam of the Lord
removes all sins."
-Skanda Pura
antya-varair hna-varai
sakara-prabhavair api
spa jagat-pater anna
bhukta sarvgha-nanam
"Whether touched by people of the lowest caste, people who have no caste, or people born
of mixed caste, food once eaten by the Lord of the universes destroys all sins."
-Bhaviya Pura
nsti tatraiva rjendra
spspa-vivecanam
yasya saspa-mtrea
ynty amedhy pavitratm
"O king, there is no consideration whether or not some unworthy person has touched the
Lord's prasdam, for by once touching it even the most unworthy person is at once purified."
-Tattva-ymala
na kla-niyamo vipr
vrate candryae yath
prpta-mtrea bhujta
yadcchen mokam tmana
"O brhmaas, if one desires liberation he should eat the Lord's prasdam at once, without
considering whether it is the proper time, as one does in the candryaa-vrata."
-Garua Pura
r Mdhavendra Pur
rla Kavirja Gosvm offers obeisances to r Mdhavendra as follows:
yasmai dtu corayan kra-bha
gopntha kra-corbhidho 'bht
r-gopla prdursd vaa san
yat-prem ta mdhavendra nato 'smi
I offer my respectful obeisances unto Mdhavendra Pur, who was given a pot of sweet rice
stolen by r Gopntha, celebrated thereafter as Kra-cor. Being pleased by Mdhavendra
Pur's love, r Gopla, the Deity at Govardhana, appeared to the public vision. For a
description of r Gopla and r Kra-cor Gopntha one may see Caitanya-caritmta
17

(Madhya 4.21-197). The pastimes of r Mdhavendra Pur's traveling alone to r Vndvana

and, on the pretext of giving him milk, Lord Kas appearing before Purpda as he sat
under a tree on the bank of Govinda-kua are described in Caitanya-caritmta (Madhya
4.23-33 and 16.271). By first accepting a Sanoiy brhmaa as his disciple and then
accepting lunch from him, he established the etiquette of daiva-varrama through his pure
behavior and rejected the endeavors of the adaiva-varrama followers, who are averse to
pure devotional service, who consider the Vaiavas as belonging to a particular caste, and
who lick the feet of the smrta communities who disregard mah-prasda (Cc. Madhya
17.166-185 and 18.129). He angrily rejected and chastised Rmacandra Pur for his offense to
the spiritual master and embraced and blessed vara Pur with the words May you obtain the
wealth of love for Ka for his unalloyed devotion to the spiritual master (Cc. Antya 8.1632). The Caitanya-caritmta (Antya 8.33-35) describes how rpda Mdhavendra Pur
passed away from the material world absorbed in feelings of transcendental separation while
reciting the following verse:
ayi dna-dayrdra ntha he
mathur-ntha kadvalokyase
hdaya tvad-aloka-ktara
dayita bhrmyati ki karomy aham
O My Lord! O most merciful master! O master of Mathur! When shall I see You again?
Because of My not seeing You, My agitated heart has become unsteady. O most beloved one,
what shall I do now?
TEXT 155
Distribution of Maha-prasada
Nitynanda Prabhu and Mahprabhu became intoxicated by dancing in the krtana and
displayed various transformations of ecstatic love. Mother ac saw this whole incident with
great ecstasy. On seeing Nitynanda and Gaurasundara, she felt both of them were her own
sons. When the Vysa-pj celebration was completed at the end of the day, Mahprabhu
asked rvsa Paita for the remnants of Vysadeva's offering and personally distributed
them to everyone. The devotees honored this prasda with great happiness. Mahprabhu also
distributed mah-prasda to the servants and maidservants of rvsa.
r Pur accepted the mah-prasda at Nimais home
One day Lord Gauracandra was returning home after teaching some students and by divine
arrangement He saw vara Pur on the way. Recognizing His servant and dear devotee, the
Lord offered him respect. Lord Vivambharas unsurpassed beauty was impossible to describe.
He was a perfect personality in all respects. No one could understand His inner feelings, yet
everyone regarded Him with awe and respect. rla vara Pur glanced at the Lord and knew
immediately that Nimi was a grave and sublime transcendental personality.
What is Your name, O learned brhmaa? asked r Pur. "Which book are You carrying?
What do You teach and where is Your place of residence? Some other students introduced
Nimi and r vara Pur exclaimed, Oh, You are that same Nimi Paita.
r vara Purs pleasure was quite apparent. The Lord begged him to accept prasda at His
house and they returned home together, as r vara Pur lavished affection on Nimi. Mother
ac prepared a feast and offered it to Lord Ka. r Pur accepted the mah-prasda, and
afterwards sat in the temple room. He began to narrate the wonderful pastimes of Lord Ka,
17

and at one stage he fell silent, perplexed with ecstatic emotions of love of Godhead and unable
to speak any further. Nimi and everyone else experienced wonderful joy as the nectar of
devotion flowed profusely from r Pur.
Mahaprabhu honors Maha-prasada
Nitynanda Prabhu said, You certainly averted a possible mishap. It is late. You should
quickly bathe. Lord Caitanya replied, Nitynanda, You should always correct Me and steady
Me. I have given this body of Mine in Your total care. After completing His bath and other
rituals, and feeling refreshed, the Lord came and sat with the devotees, a sweet smile faintly
playing on His lips. Srvabhauma had arranged for a lot of mah-prasda, so he had it brought
in and placed it before the Lord. The Lord offered His prayer of thanks to the Lord for the
opulent mah-prasda, and sat down to partake of it with all the devotees.
The Lord said, Give Me as much as you can of the lafra preparation, and you can take all the
pitha, cheese dumplings and other sweets. The Lord was very much relishing the
transcendental taste of mah-prasda. He ate His lafra with the greatest relish, and the
devotees this simple, spiritually saturated pastime. They laughed with boyish joy.
Srvabhauma, who had arranged this feast, was certainly an eternal associate of the Lord,
otherwise, no person could have this sort of rare gift and fortune. He brought rice for the Lord
on a golden plate and gave it to him. The Lord immediately began eating it. The scene was so
transcendentally exhilarating that the details fail me and are therefore reserved to be later
delineated by Vedavysa.
Srila Bhakti siddhnta Sarasvati Prabhupada
Before taking maha-prasada he would wash his hands, and if Jagannatha maha-prasada was
brought to him he would pay full obeisances, do parikrama of that prasada three times, and
only then would he honor it.
He said, Dont give maha-prasada to a maha-bhagavata like Vamsi Dasa Babaji. They are not
qualified to give Krsnas mercy to a maha-bhagavata. If a maha-bhagavata asks for mahaprasada then we may give it to him, not otherwise. A mahabhagavata will give Krsnas mercy
to you.
There are many big rivers in Bengal, such as the Ganga, Padma, Meghna, Teesta, Brahmaputra,
Jamuna, and especially in East Bengal, much of the travel is done by boat. Youll travel from
one town or village to another going by steamer or launch, is as common, if not more so than
going by bus or train, especially in east Bengal, where there is the Ganga delta and other big
rivers. So SP instructed his disciples, as many of them would be out traveling preaching, going
by boat. He told them, When you go on the river you should be respectful to the river. Dont
think of them as ordinary rivers: They are all personalities. theyre all great devotees. Just as
Ganga is a great devotee of the Lord. So, for instance, you shouldnt take any food with you.
that may be maha-prasada, but if you leave any remnants, then it becomes your remnants. You
cannot keep your remnants on the river. Also , if there is any left-over leaf-plate, anything,
you cant throw that in the river. Even if you have to wash your hands, if that is done in the
river then that is your remnants being washed in the river. So better you do not eat at all on
the boat as far as possible. In this way, SP was always teaching the finer points of bhakti. He
also taught that before entering a holy river for taking bath, you should bow down, offer
pranams, take some of the water on your head, and in this way remember that this is not just
an ordinary river but a very holy one.
17

Glories of Maha-prasada
kera ucchia haya 'mah-prasda' nma
'bhakta-ea' haile 'mah-mah-prasdkhyna'
bhakta-pada-dhli ra bhakta-pada-jala
bhakta-bhukta-avaea, tina mah-bala
ei tina-sev haite ka-prem haya
puna puna sarva-stre phukriy kaya
tte bra bra kahi, una bhakta-gaa
vivsa kariy kara e-tina sevana
The remnants of food offered to Ka is called mah-prasda. After this mah-prasda is
taken by a devotee, the remnants are mahmah-prasda. The dust of the feet of a devotee, the
water that has washed the feet of a devotee, and the remnants of food left by a devotee are very
powerful. By service to these three, one attains the supreme goal of ecstatic love for Ka. In
all the revealed scriptures this is declared again and again. Therefore, my dear devotees, please
hear from me, for I insist again and again; please keep faith in these three and serve to them
without hesitation. (Cc. Antya 16.59-62)
Maha-maha-prasada
Lord iva regards no one as his relative, yet there is no one who is not connected with him; he
does not regard anyone as very favorable or abominable. We respectfully worship the
remnants of his foodstuff, and we vow to accept what is rejected by him.
PURPORT
Kayapa informed his wife that just because Lord iva happened to be his brother-in-law, that
should not encourage her in her offense towards him. Kayapa warned her that actually Lord
iva is not connected with anyone, nor is anyone his enemy. Since he is one of the three
controllers of the universal affairs, he is equal to everyone. His greatness is incomparable
because he is a great devotee of the Supreme Personality of Godhead. It is said that among all
the devotees of the Personality of Godhead, Lord iva is the greatest. Thus the remnants of
foodstuff left by him are accepted by other devotees as mah-prasda, or great spiritual
foodstuff. The remnants of foodstuff offered to Lord Ka are called prasda, but when the
same prasda is eaten by a great devotee like Lord iva, it is called mah-prasda. Lord iva is
so great that he does not care for the material prosperity for which every one of us is so eager.
Prvat, who is the powerful material nature personified, is under his full control as his wife,
yet he does not use her even to build a residential house. He prefers to remain without shelter,
and his great wife also agrees to live with him humbly. People in general worship goddess
Durg, the wife of Lord iva, for material prosperity, but Lord iva engages her in his service
without material desire. He simply advises his great wife that of all kinds of worship, the
worship of Viu is the highest, and greater than that is the worship of a great devotee or
anything in relation with Viu.
(SB 3.14.26)
Dhruva Maharaja
Dhruva Mahrja, as an ideal king, practically emptied his treasury by giving charity. A king is
17

not meant simply to realize taxes from the citizens and accumulate wealth to spend in sense
gratification. World monarchy has failed ever since kings began to satisfy their personal senses
with the taxes accumulated from the citizens. Of course, whether the system is monarchy or
democracy, the same corruption is still going on. At the present moment there are different
parties in the democratic government, but everyone is busy trying to keep his post or trying to
keep his political party in power. The politicians have very little time to think of the welfare of
the citizens, whom they oppress with heavy taxes in the form of income tax, sales tax and
many other taxespeople sometimes have eighty to ninety percent of their income taken
away, and these taxes are lavishly spent for the high salaries drawn by the officers and rulers.
Formerly, the taxes accumulated from the citizens were spent for performing great sacrifices
as enjoined in the Vedic literature. At the present moment, however, almost all forms of
sacrifice are not at all possible; therefore, it is recommended in the stras that people should
perform sakrtana-yaja. Any householder, regardless of his position, can perform this
sakrtana-yaja without expenditure. All the family members can sit down together and
simply clap their hands and chant the Hare Ka mah-mantra. Somehow or other, everyone
can manage to perform such a yaja and distribute prasda to the people in general. That is
quite sufficient for this age of Kali. The Ka consciousness movement is based on this
principle: chant the Hare Ka mantra at every moment, as much as possible, both inside and
outside of the temples, and, as far as possible, distribute prasda. This process can be
accelerated with the cooperation of state administrators and those who are producing the
countrys wealth. Simply by liberal distribution of prasda and sakrtana, the whole world
can become peaceful and prosperous.
(SB 4.12.10 Purport)
Maha-Prasada Distribution
The most important word in these verses is mah-guam, indicating that the brhmaas were
offered very palatable food of exalted quality. Such palatable dishes were generally prepared
with two things, namely food grains and milk products. Bhagavad-gt (18.44) therefore
enjoins that human society must give protection to the cows and encourage agriculture (kigo-rakya-vijya vaiya-karma svabhvajam). Simply by expert cooking, hundreds and
thousands of palatable dishes can be prepared from agricultural produce and milk products.
This is indicated here by the words anna mah-guam. Still today in India, from these two
things, namely food grains and milk, hundreds and thousands of varieties of food are
prepared, and then they are offered to the Supreme Personality of Godhead. (Catur-vidha-rbhagavat-prasda. patra pupa phala toya yo me bhakty prayacchati **.) Then the
prasda is distributed. Even today in Jaganntha-ketra and other big temples, very palatable
dishes are offered to the Deity, and prasda is distributed profusely. Cooked by first-class
brhmaas with expert knowledge and then distributed to the public, this prasda is also a
blessing from the brhmaas or Vaiavas. There are four kinds of prasda (catur-vidha). Salty,
sweet, sour and pungent tastes are made with different types of spices, and the food is
prepared in four divisions, called carvya, cya, lehya and pehyaprasda that is chewed,
prasda that is licked, prasda tasted with the tongue, and prasda that is drunk. Thus there
are many varieties of prasda, prepared very nicely with grains and ghee, offered to the Deity
and distributed to the brhmaas and Vaiavas and then to the general public. This is the
way of human society. Killing the cows and spoiling the land will not solve the problem of
food. This is not civilization. Uncivilized men living in the jungle and being unqualified to
produce food by agriculture and cow protection may eat animals, but a perfect human society
advanced in knowledge must learn how to produce first-class food simply by agriculture and
17

protection of cows.
(SB 10.7.13 Purport)
Nityananda and Advaita Acharya Pastimes
TEXT 93
nitynanda kahemra pea n bharila
la yha, tora anna kichu n khila
SYNONYMS
nitynanda kaheNitynanda Prabhu said; mraMy; peabelly; nnot; bharilafilled;
lataking away; yhago; toraYour; annafood; kichu n khilaI have not eaten
anything.
TRANSLATION
Again Nitynanda Prabhu jokingly said, My belly is not yet filled up. Please take away Your
food. I have not taken the least of it.
TEXT 94
eta bali eka-grsa bhta hte la
ujhli phelila ge yena kruddha ha
SYNONYMS
eta balisaying this; eka-grsaone palmful; bhtarice; htein the hand; lataking;
ujhlireleasing; phelilathrew; gein front; yenaas if; kruddha habecoming angry.
TRANSLATION
After saying this, Nitynanda Prabhu took a handful of rice and threw it on the floor in front
of Him, as if He were angry.
TEXT 95
bhta dui-cri lge cryera age
bhta age la crya nce bahu-rage
SYNONYMS
bhta dui-critwo or four pieces of the thrown rice; lgetouch; cryera agethe body of
Advaita crya; bhtathe rice; ageon His body; lawith; crya ncethe crya
began to dance; bahu-ragein many ways.
TRANSLATION
When two or four pieces of the thrown rice touched His body, Advaita crya began to dance
in various ways with the rice still stuck to His body.
TEXT 96
avadhtera jhuh lgila mora age
17

parama pavitra more kaila ei hage

SYNONYMS
avadhtera jhuhthe remnants of the food of the avadhta; lgilatouched; moraMy;
ageon the body; parama pavitraperfectly purified; moreMe; kailamade; eithis;
hagebehavior.
TRANSLATION
When the rice thrown by Nitynanda Prabhu touched His body, Advaita crya thought
Himself purified by the touch of remnants thrown by Paramahasa Nitynanda. Therefore He
began dancing.
PURPORT
The word avadhta refers to one above all rules and regulations. Sometimes, not observing all
the rules and regulations of a sannys, Nitynanda Prabhu exhibited the behavior of a mad
avadhta. He threw the remnants of food on the ground, and some of these remnants touched
the body of Advaita crya. Advaita crya accepted this happily because He presented
Himself as a member of the community of smrta-brhmaas. By touching the remnants of
food thrown by Nitynanda Prabhu, Advaita crya immediately felt Himself purified of all
smrta contamination. The remnants of food left by a pure Vaiava are called mah-mahprasdam. This is completely spiritual and is identified with Lord Viu. Such remnants are
not ordinary. The spiritual master is to be considered on the stage of paramahasa and
beyond the jurisdiction of the varrama institution. The remnants of food left by the
spiritual master and similar paramahasas or pure Vaiavas are purifying. When an ordinary
person touches such prasdam, his mind is purified, and his mind is raised to the status of a
pure brhmaa. The behavior and statements of Advaita crya are meant for the
understanding of ordinary people who are unaware of the strength of spiritual values, not
knowing the potency of food left by the bona fide spiritual master and pure Vaiavas.
TEXT 97
tore nimantraa kari pinu tra phala
tora jti-kula nhi, sahaje pgala
SYNONYMS
toreYou; nimantraainvitation; karimaking; pinuI have gotten in return; traof
that; phalathe result; toraYour; jti-kula nhithere is no indication of Your caste and
family; sahajeby nature; pgalaYou are a madman.
TRANSLATION
Advaita crya jokingly said, My dear Nitynanda, I invited You, and indeed I have received
the results. You have no fixed caste or dynasty. By nature You are a madman.
PURPORT
17

The words sahaje pgala (by nature a madman) indicate that Nitynanda Prabhu was
transcendentally situated on the paramahasa stage. Because He always remembered RdhKa and Their service, this was transcendental madness. r Advaita crya was pointing
out this fact.
TEXT 98
panra sama more karibra tare
jhuh dile, vipra bali bhaya n karile
SYNONYMS
panra samalike You; moreMe; karibra tarefor making; jhuhremnants of food;
dileYou have given; vipra baliconsidering as a brhmaa; bhayafear; n karileYou did
not do.
TRANSLATION
To make Me a madman like Yourself, You have thrown the remnants of Your food at Me. You
did not even fear the fact that I am a brhmaa.
PURPORT
The words panra sama indicate that Advaita crya considered Himself to belong to the
smrta-brhmaas, and He considered Nitynanda Prabhu to be on the transcendental stage
with pure Vaiavas. Lord Nitynanda gave Advaita crya His remnants to situate Him on
the same platform and make Him a pure unalloyed Vaiava or paramahasa. Advaita
cryas statement indicates that a paramahasa Vaiava is transcendentally situated. A pure
Vaiava is not subject to the rules and regulations of the smrta-brhmaas. That was the
reason for Advaita cryas stating, panra sama more karibra tare: to raise Me to Your own
standard. A pure Vaiava, or a person on the paramahasa stage, accepts the remnants of
food (mah-prasdam) as spiritual. He does not consider it to be material or sense
gratificatory. He accepts mah-prasdam not as ordinary dhal and rice but as spiritual
substance. To say nothing of the remnants of food left by a pure Vaiava, prasdam is never
polluted even if it is touched by the mouth of a cala. Indeed, it retains its spiritual value.
Therefore by eating or touching such mah-prasdam, a brhmaa is not degraded. There is no
question of being polluted by touching the remnants of such food. Actually, by eating such
mah-prasdam, one is freed from all the contaminations of the material condition. That is the
verdict of the stra.
TEXT 99
nitynanda bale,ei kera prasda
ihke jhuh kahile, tumi kaile apardha
SYNONYMS
nitynanda baleLord Nitynanda said; eithis; kera prasdamah-prasdam of Lord
Ka; ihkeunto it; jhuhremnants of food; kahileif You say; tumiYou; kailehave
made; apardhaoffense.
TRANSLATION
17

Nitynanda Prabhu replied, These are the remnants of food left by Lord Ka. If You take
them to be ordinary remnants, You have committed an offense.
PURPORT
In the Bhad-viu Pura it is stated that one who considers mah-prasdam to be equal to
ordinary rice and dhal certainly commits a great offense. Ordinary edibles are touchable and
untouchable, but there are no such dualistic considerations where prasdam is concerned.
Prasdam is transcendental, and there are no transformations or contaminations, just as there
are no contaminations or transformations in the body of Lord Viu Himself. Thus even if one
is a brhmaa he is certain to be attacked by leprosy and bereft of all family members if he
makes such dualistic considerations. Such an offender goes to hell, never to return. This is the
injunction of the Bhad-viu Pura.
(CC Madhya 3.93)
Darana of r r Jagannthajs Ratha-ytr in r Jaganntha Pur
Later that year, during the month of ha (June-July), almost 250 pilgrims under the
leadership of r Guru Mahrja left Howraha Station in a reserved coach and headed first for
the Blevara railway station and from there to r Remun. In Remun they took darana of
r Kracor Gopnthaj. rla Guru Mahrja described the pastime of r Mdhavendra Pur
and Kracor Gopntha as it is told in r Caitanya-caritmta.
r Mdhavendra Pur is the first sprout of the desire tree of bhakti-rasa. r Nthaj was so
satisfied with r Mdhavendra Purs service that He appeared on the slopes of r
Govardhana, near nyora village. r Mdhavendra Pur fulfilled r Nthajs desire by
worshipping Him for one month with abhieka and an Annaka festival with extensive
offerings of bhoga. Thereafter, also by the desire of r Goplaj, Mdhavendra Pur walked
from Vndvana to Jaganntha Pur to procure Malayan candana (sandalwood) to offer to r
Nthaj. On the way to Pur, he arrived here in Remun in the late evening. Bhoga had been
offered to hkuraj. The curtain opened and he had darana of the astonishing deity of r
Gopnthaj. In front of the Deity were pots of kra-prasda, a speciality of that temple. Such
a wonderful fragrance was coming from the kra offered to hkuraj that r Mdhavendra
Purs mind became attracted. He thought, If I could taste only a little of the prasda, I could
prepare such a delicious kra for my r Nthaj. Meanwhile, the curtain closed. r Pur
Gosvm then went to the nearby market for bhajana. At night he heard a voice crying out,
Who is Mdhavendra Pur? r Gopnthajs pujr was calling him. r Mdhavendra Pur
stood up and said, I am Mdhavendra. Why are you calling me?
With great humility, pujrj placed a pot of kra in Mdhavendra Purs hands and said,
Great soul, after I put r Gopnthaj to bed, I closed the curtain and went to sleep in my
small room. At midnight r hkuraj came to me in a dream and said, My bhakta is
performing bhajana somewhere in the market. I wanted him to taste some of My prasda, but
he did not receive any. He is a topmost nikicana Vaiava who never begs for his living. I
have hidden one of the twelve pots of kra under My clothes. Take it and give it to him now.
After this dream I woke up, opened up the curtain and went inside the r Mandira. It is most
amazing! One pot was there inside hkurajs clothes. I had removed the offered pots and
purified the altar with my own hands. How could one pot remain in spite of this? I closed
hkurajs door again and brought the pot here to you. Never before have I experienced such
17

a thing as this.
When r Mdhavendra Pur heard this, he became absorbed in joyful, ecstatic love for
Ka. However, he thought, Everyone will know about this incident in the morning and a
crowd will come here for my darana. Fearing this fame, he fled Remun in the dark for
Jaganntha Pur. Such a bhakta is exceptional and blessed. From that time, the name of r
Gopnthaj was changed to r Kracor Gopntha.
Mdhavendra Purj reached r Pur Dhma and took darana of r Jaganntha. He then
obtained the Malayan candana for his Goplaj, put it on his head and started walking back
towards r Vndvana dhma. On the way, he came to Kracor Gopnthas Remun again.
It was night and he soon fell asleep. As he slept, Goplaj came to him in a dream and told
him, Stay in Remun and rub the Malayan candana on Gopnthas whole body. I am that
same Gopntha. If you perform this service, the heat of My body will be removed. r Pur
Gosvm did so, and after receiving r Goplajs permission he again returned to Vndvana.
Bhagavn is conscious of the hardships that His bhaktas undergo to serve Him, and He
performs such transcendental pastimes to increase the glory of His bhaktas in the world.
The pilgrims were fascinated by this pastime. After listening to the story, they took darana of
r Rasiknandajs samdhi nearby. Then they visited Bhuvanevara, where they took darana
of r Ligarja, r Annanta Vsudeva, Bindusarovar and other places. Finally they reached
r Pur Dhma. They stayed in Pur for 15 days and took darana of llantha, Sk Gopla,
Korka and other places. On rla Bhaktivinoda hkuras disappearance day they were
invited to a large assembly in r Jaganntha-Ballabhas garden. rla crya Mahrja, the
president of r Gauya Vednta Samiti, gave a splendid philosophical lecture full of tattva
concerning r Bhaktivinoda hkuras transcendental character, his erudition and the bhaktistras that he composed. The learned scholars of Pur were very impressed by this lecture.
The next day was r Guic Mrjana, after which came r Ratha Ytr, r Her Pacam,
r Jagannthas return ytr and so on. Everything was observed with krtana and lectures.
The pilgrims also had the opportunity to have darana of r Jaganntha, Gambhr, Siddha
Bakula, Haridsa hkuras samdhi, o Gopntha, Caaka Parvata, Yamevara o,
Lokantha iva, Pur Gosvms well, Narendra Sarovara, Indradyumna Sarovara, Guic
Mandira, Cakratrtha, Svargadvra and various other places. In the end, everyone returned
home fully satisfied with the wonderful hari-kath they had heard and the beautiful daranas
they had received.
(From Biography of Acharya Kesari Srila Bhakti-Prajnana Kesava Gosvami Maharaja)
Vaisnavas only can offer bhoga to Lord Krishna
Having made their plot, the Buddhists brought a plate of untouchable food before Lord r
Caitanya Mahprabhu and called it mah-prasdam.
PURPORT
The word apavitra anna refers to food that is unacceptable for a Vaiava. In other words, a
Vaiava cannot accept any food offered by an avaiava in the name of mah-prasdam. This
should be a principle for all Vaiavas. When asked, What is the behavior of a Vaiava? r
Caitanya Mahprabhu replied, A Vaiava must avoid the company of an avaiava [asat].
17

The word asat refers to an avaiava, that is, one who is not a Vaiava. Asat-saga-tyga,ei
vaiava-cra (Cc. Madhya 22.87). A Vaiava must be very strict in this respect and should
not at all cooperate with an avaiava. If an avaiava offers food in the name of mahprasdam, it should not be accepted. Such food cannot be prasdam because an avaiava
cannot offer anything to the Lord. Sometimes preachers in the Ka consciousness movement
have to accept food in a home where the householder is an avaiava; however, if this food is
offered to the Deity, it can be taken. Ordinary food cooked by an avaiava should not be
accepted by a Vaiava. Even if an avaiava cooks food without fault, he cannot offer it to
Lord Viu, and it cannot be accepted as mah-prasdam. According to Lord Ka in the
Bhagavad-gt (9.26):
patra pupa phala toya yo me bhakty prayacchati
tad aha bhakty-upahtam anmi prayattmana
If one offers Me with love and devotion a leaf, a flower, a fruit or water, I will accept it.
Ka can accept anything offered by His devotee with devotion. An avaiava may be a
vegetarian and a very clean cook, but because he cannot offer Viu the food he cooks, it
cannot be accepted as mah-prasdam. It is better that a Vaiava abandon such food as
untouchable.
(CC Madhya 9.53)
Honoring Maha-prasada
TEXT 107
ge tre mili sabe tre sage la
tra sage jaganntha dekhibena giy
SYNONYMS
gefirst; trer Caitanya Mahprabhu; milimeeting; sabeall the devotees; tre
Him; sagewith them; lataking; tra sagewith Him; jagannthaLord Jaganntha;
dekhibenathey will see; giygoing.
TRANSLATION
First the devotees will meet r Caitanya Mahprabhu and then take Him with them to the
temple to see Lord Jaganntha.
TEXT 108
rj kahe,bhavnandera putra vntha
prasda la sage cale pca-sta
SYNONYMS
rj kahethe King said; bhavnandera putrathe son of Bhavnanda; vnthaVntha;
prasda lataking mah-prasda; sagealong; calegoes; pca-stafive or seven men.
TRANSLATION
The King said, The son of Bhavnanda Rya named Vntha, along with five or seven other
men, went there to obtain the remnants of Lord Jagannthas food.
17

TEXT 109
mahprabhura laye karila gamana
eta mah-prasda chikaha ki kraa
SYNONYMS
mahprabhuraof r Caitanya Mahprabhu; layethe residential place; karila gamanahe
has already gone; etaso much; mah-prasdamaha-prasdam; chirequiring; kaha
please tell; ki kraawhat is the reason.
TRANSLATION
Indeed, Vntha has already gone to the residence of Lord r Caitanya Mahprabhu and
has taken a huge quantity of mah-prasdam. Please let me know the reason for this.
TEXT 110
bhaa kahe,bhakta-gaa ila jni
prabhura igite prasda yya tr la
SYNONYMS
bhaa kaheSrvabhauma Bhacrya said; bhakta-gaaall the devotees; ilahave come;
jniknowing; prabhuraof Lord r Caitanya Mahprabhu; igiteby the indication;
prasdaremnants of the food offered to Jaganntha; yyago; trall of them; la
taking.
TRANSLATION
Srvabhauma Bhacrya said, Understanding that all the devotees have come, Lord Caitanya
gave the sign, and therefore Vntha and the others have brought such great quantities of
mah-prasdam.
TEXT 111
rj kahe,upavsa, kauratrthera vidhna
th n kariy kene khiba anna-pna
SYNONYMS
rj kahethe King said; upavsafasting; kaurashaving; trthera vidhnathis is the
regulation for visiting a holy place; ththat; n kariywithout performing; kenewhy;
khibathey shall eat; anna-pnasolid and liquid food.
TRANSLATION
The King then asked the Bhacrya, Why have the devotees not observed the regulations
for visiting the pilgrimage place, such as fasting, shaving and so on? Why have they first eaten
prasdam?
TEXT 112
bhaa kahe,tumi yei kaha, sei vidhi-dharma
ei rga-mrge che skma-dharma-marma
17

SYNONYMS
bhaa kahethe Bhacrya said; tumi yei kahawhatever you say; sei vidhi-dharmathat is
a regulative principle; ei rga-mrgein this spontaneous love; chethere are; skmadharma-marmasubtle intricacies of the religious system.
TRANSLATION
The Bhacrya told the King, What you have said is right according to the regulative
principles governing the visiting of holy places, but there is another path, which is the path of
spontaneous love. According to those principles, there are subtle intricacies involved in the
execution of religious principles.
PURPORT
According to the Vedic regulative principles, one has to be celibate before entering a holy
place of pilgrimage. Generally people are very much addicted to sense gratification, and unless
they have sex at night, they cannot sleep. The regulative principles therefore enjoin that
before a common man goes to a holy place of pilgrimage, he should observe complete
celibacy. As soon as one enters a holy place, he must observe fasting for the day, and after
shaving his head clean, he must take a bath in a river or ocean near the holy place. These
methods are adopted to neutralize the effects of sinful activities. Visiting a holy place of
pilgrimage means neutralizing the reactions of a sinful life. Those who go to holy places of
pilgrimage actually unload the reactions of their sinful lives, and consequently holy places are
overloaded with sinful activities left there by visitors.
When a saintly person or pure devotee visits such a holy place, he absorbs the sinful effects
left by the common men and again purifies the holy place. Trth-kurvanti trthni (Bhg.
1.13.10). Therefore a common mans visit to a holy place and an exalted saintly persons visit
there are different. The common man leaves his sins in the holy place, and a saintly person or
devotee cleanses these sins simply by his presence. The devotees of Lord Caitanya
Mahprabhu were not common men, and they could not be subjected to the rules and
regulations governing the visiting of holy places. Rather, they exhibited their spontaneous
love for r Caitanya Mahprabhu. Immediately upon arrival at the holy place, they went to
see Lord Caitanya, and by His order they took mah-prasdam without following the
regulations governing holy places.
TEXT 113
varera paroka jkaura, upoaa
prabhura skt jprasda-bhojana
SYNONYMS
vareraof the Supreme Personality of Godhead; parokaindirect; jorder; kaura
shaving; upoaafasting; prabhuraof the Lord; sktdirect; jorder; prasdabhojanato take the prasdam.
TRANSLATION

17

The scriptural injunctions for shaving and fasting are indirect orders of the Supreme
Personality of Godhead. However, when there is a direct order from the Lord to take
prasdam, naturally the devotees take prasdam as their first duty.
TEXT 114
th upavsa, yh nhi mah-prasda
prabhu-j-prasda-tyge haya apardha
SYNONYMS
ththere; upavsafasting; yhwhere; nhithere is not; mah-prasdaremnants
of food of the Lord; prabhu-jdirect order of r Caitanya Mahprabhu; prasda
remnants of food; tygegiving up; hayathere is; apardhaoffense.
TRANSLATION
When mah-prasdam is not available, there must be fasting, but when the Supreme
Personality of Godhead directly orders one to take prasdam, neglecting such an opportunity
is offensive.
TEXT 115
viee r-haste prabhu kare pariveana
eta lbha chi kon kare upoaa
SYNONYMS
vieeespecially; r-hastewith His transcendental hands; prabhur Caitanya
Mahprabhu; karedoes; pariveanadistribution; etaso much; lbhaprofit; chi
giving up; konwho; karedoes; upoaafasting.
TRANSLATION
When r Caitanya Mahprabhu is distributing prasdam with His transcendental hand, who
will neglect such an opportunity and accept the regulative principle of fasting?
TEXT 116
prve prabhu more prasda-anna ni dila
prte ayyya vasi mi se anna khila
SYNONYMS
prvebefore this; prabhur Caitanya Mahprabhu; moreunto me; prasda-annarice
mah-prasdam; nibringing; diladelivered; prteearly in the morning; ayyyaon my
bed; vasisitting; miI; sethat; annarice; khilaate.
TRANSLATION
Previously the Lord gave me mah-prasdam rice one morning, and I ate it just sitting on my
bed, without having even washed my mouth.
TEXT 117
17

yre kp kari karena hdaye preraa

kraya haya, che veda-loka-dharma
SYNONYMS
yrein whomever; kpmercy; karibestowing; karenadoes; hdayein the heart;
preraainspiration; ka-rayashelter of Lord Ka; hayathere is; chehe gives
up; vedaVedic principles; loka-dharmasocial etiquette.
TRANSLATION
The man to whom the Lord shows His mercy by inspiring him within the heart takes shelter
only of Lord Ka and abandons all Vedic and social customs.
PURPORT
This is also the teaching of Lord Ka in the Bhagavad-gt (18.66):
sarva-dharmn parityajya mm eka araa vraja
aha tv sarva-ppebhyo mokayiymi m uca
Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all
sinful reactions. Do not fear. Such firm faith in the Supreme Personality of Godhead is
possible only by the mercy of the Lord. The Lord is sitting within everyones heart, and when
He personally inspires His devotee, the devotee does not stick to the Vedic principles or social
customs but rather devotes himself to the transcendental loving service of the Lord. This is
confirmed in the following verse from rmad-Bhgavatam (4.29.46).
(CC Madhya 11)
Mahaprabhu honors Maha-prasada
ei mah-prasda alpa karaha svdana
dekha, jaganntha kaiche karychena bhojana
SYNONYMS
ei mah-prasdathis mah-prasdam; alpaa little; karaha svdanaYou must taste; dekha
just see; jagannthaLord Jaganntha; kaichehow; karychenahas done; bhojana
eating.
TRANSLATION
Svarpa Dmodara Gosvm then said, Just take a little of this mah-prasdam, and see how
it is that Lord Jaganntha has accepted it.
TEXT 175

17

eta bali ge kichu kare samarpaa

tra snehe prabhu kichu karena bhojana
SYNONYMS
eta balisaying this; gein front; kichusomething; kare samarpaaoffers; traof
him; sneheout of affection; prabhuLord r Caitanya Mahprabhu; kichusome; karena
bhojanaeats.
TRANSLATION
Upon saying this, Svarpa Dmodara Gosvm placed some food before the Lord, and the
Lord, out of affection, ate it.
TEXT 176
ei mata dui-jana kare bra-bra
vicitra ei dui bhaktera sneha-vyavahra
SYNONYMS
ei matain this way; dui-janaboth persons (Svarpa Dmodara and Jagadnanda); kare
do; bra-braagain and again; vicitrauncommon; eithese; duitwo; bhakteraof
devotees; sneha-vyavahraaffectionate behavior.
TRANSLATION
Svarpa Dmodara and Jagadnanda again and again offered the Lord some food. Thus they
behaved affectionately with the Lord. This was very, very uncommon.
TEXT 177
srvabhaume prabhu vaschena vma-pe
dui bhaktera sneha dekhi srvabhauma hse
SYNONYMS
srvabhaumeSrvabhauma Bhacrya; prabhuthe Lord; vaschenamade to sit; vmapeon His left side; dui bhakteraof the two devotees; snehathe affection; dekhiseeing;
srvabhaumaSrvabhauma Bhacrya; hsesmiles.
TRANSLATION
The Lord made Srvabhauma Bhacrya sit on His left side, and when Srvabhauma saw the
behavior of Svarpa Dmodara and Jagadnanda, he smiled.
TEXT 178

srvabhaume deyna prabhu prasda uttama

sneha kari bra-bra karna bhojana
SYNONYMS
17

srvabhaumeunto Srvabhauma Bhacrya; deynacauses others to deliver; prabhur

Caitanya Mahprabhu; prasdaremnants of food; uttamafirst-class; sneha kariout of
affection; bra-braagain and again; karnacauses; bhojanahis eating.
TRANSLATION
Lord r Caitanya Mahprabhu also wanted to offer Srvabhauma Bhacrya first-class food;
therefore, out of affection, He had the servers put first-class food on his plate again and again.
TEXT 179
gopnthcrya uttama mah-prasda ni
srvabhaume diy kahe sumadhura v
SYNONYMS
gopntha-cryaGopntha crya; uttamafirst-class; mah-prasdaremnants of food;
nibringing; srvabhaumeto Srvabhauma Bhacrya; diydelivering; kahesays; sumadhuravery sweet; vwords.
TRANSLATION
Gopntha crya also brought first-class food and offered it to Srvabhauma Bhacrya
while speaking sweet words.
TEXT 180
kh bhacryera prva jaa-vyavahra
kh ei paramnanda,karaha vicra
SYNONYMS
khwhere; bhacryeraof Srvabhauma Bhacrya; prvaprevious; jaa-vyavahra
material behavior; khwhere; eithis; parama-nandatranscendental bliss; karaha
vicrajust try to consider.
TRANSLATION
After serving the Bhacrya with first-class prasdam, Gopntha crya said, Just consider
what the Bhacryas previous mundane behavior was! Just consider how at present he is
enjoying transcendental bliss!
PURPORT
Srvabhauma Bhacrya was previously a smrta-brhmaathat is, one who strictly follows
the Vedic principles on the mundane platform. On the mundane platform one cannot believe
that prasdam is transcendental, that Govinda is the original form of the Supreme Personality
of Godhead, or that a Vaiava is a liberated person. These transcendental considerations are
out of the ordinary Vedic scholars jurisdiction. Most Vedic scholars are called Vedntists.
These so-called followers of Vednta philosophy consider the Absolute Truth to be
17

impersonal. They also believe that a person born in a particular caste cannot change his caste
until he dies and takes rebirth. The smrta-brhmaas also reject the fact that mah-prasdam
(food offered to the Deity) is transcendental and materially uncontaminated. Originally,
Srvabhauma Bhacrya was subjected to all the rules and regulations of the Vedic principles
on the mundane platform. Now Gopntha crya pointed out how Srvabhauma Bhacrya
had been converted by the causeless mercy of r Caitanya Mahprabhu. Being converted,
Srvabhauma partook of prasdam with the Vaiavas. Indeed, he sat by the side of r
Caitanya Mahprabhu.
TEXT 181
srvabhauma kahe,mi tarkika kubuddhi
tomra prasde mora e sampat-siddhi
SYNONYMS
srvabhauma kaheSrvabhauma Bhacrya replied; miI; trkikaa mundane logician;
ku-buddhiless intelligent; tomra prasdeby your mercy; moramy; ethis; sampat
opulence; siddhiperfection.
TRANSLATION
Srvabhauma Bhacrya replied to Gopntha crya, I was simply a less intelligent
logician. But by your grace I have received this opulence of perfection.
TEXT 182
mahprabhu vin keha nhi daymaya
kkere garua kare,aiche kon haya
SYNONYMS
mahprabhuLord r Caitanya Mahprabhu; vinexcept; kehaanybody; nhithere is
not; day-mayaso merciful; kkereunto a crow; garuathe biggest eagle; kare
transformed; aichesuch; kon hayawho is another.
TRANSLATION
But for r Caitanya Mahprabhu, Srvabhauma Bhacrya continued, who is so merciful?
He has converted a crow into a Garua. Who could be so merciful?
TEXT 183
trkika-gla-sage bheu-bheu kari
sei mukhe ebe sad kahi ka hari
SYNONYMS
trkikalogician; glajackals; sagein the association of; bheu-bheu karibarking; sei
mukhein that very mouth; ebenow; sadalways; kahispeak; kathe holy name of
Lord Ka; hariHari.
TRANSLATION
17

In the association of the jackals known as logicians, I simply continued to bark a resounding
bheu bheu. Now, from the same mouth I am chanting the holy names Ka and Hari.
TEXT 184
kh bahirmukha trkika-iyagaa-sage
kh ei saga-sudh-samudra-tarage
SYNONYMS
khwhereas; bahir-mukhanondevotees; trkikaof logic; iya-gaadisciples; sage
with; khnow; eithis; sagaassociation; sudhof nectar; samudraof the ocean;
taragein the waves.
TRANSLATION
Whereas I once associated with the disciples of logic, all nondevotees, I am now merged in
the waves of the nectarean ocean of the association of devotees.
(CC Madhya 12)
Vallabha Bhat feeds Maha-prasada to the devotees
TEXT 63
tabe bhaa bahu mah-prasda nila
gaa-saha mahprabhure bhojana karila
SYNONYMS
tabeat that time; bhaaVallabha Bhaa; bahumuch; mah-prasdaLord Jagannthas
remnants; nilabrought in; gaa-saha mahprabhurer Caitanya Mahprabhu with His
associates; bhojana karilahe fed.
TRANSLATION
Then Vallabha Bhaa brought in a great quantity of Lord Jagannthas mah-prasdam and
sumptuously fed Lord r Caitanya Mahprabhu and His associates.
TEXT 64
paramnanda pur-sage sannysra gaa
eka-dike vaise saba karite bhojana
SYNONYMS
paramnanda pur-sagewith Paramnanda Pur; sannysra gaaall the sannys
associates of r Caitanya Mahprabhu; eka-dikeon one side; vaisesat down; sabaall;
karite bhojanato accept the prasdam.
TRANSLATION
All the sannys associates of r Caitanya Mahprabhu, headed by Paramnanda Pur, sat on
one side and thus partook of the prasdam.
17

TEXT 65
advaita, nitynanda-ryaprve dui-jana
madhye mahprabhu vasil, ge-pche bhakta-gaa
SYNONYMS
advaitaAdvaita crya; nitynanda-ryaLord Nitynanda; prveon the sides; dui-jana
two personalities; madhyein the middle; mahprabhu vasilr Caitanya Mahprabhu sat
down; gein front; pchebehind; bhakta-gaaall the devotees.
TRANSLATION
r Caitanya Mahprabhu sat in the midst of the devotees. Advaita crya and Lord
Nitynanda each sat on one side of the Lord. The other devotees sat in front of the Lord and
behind Him.
TEXT 66
gauera bhakta yata kahite n pri
agane vasil saba ha sri sri
SYNONYMS
gaueraof Bengal; bhakta yataall the devotees; kahiteto mention; n priI am unable;
aganein the courtyard; vasilsat down; sabaall; habeing; sri sriin lines.
TRANSLATION
The devotees from Bengal, whom I am unable to count, all sat down in lines in the courtyard.
TEXT 67
prabhura bhakta-gaa dekhi bhaera camatkra
pratyeke sabra pade kaila namaskra
SYNONYMS
prabhuraof r Caitanya Mahprabhu; bhakta-gaadevotees; dekhiseeing; bhaeraof
Vallabha Bhaa; camatkrasurprise; prati-ekeunto each and every one; sabraof all;
padeat the lotus feet; kaila namaskrahe offered obeisances.
TRANSLATION
When Vallabha Bhaa saw all the devotees of r Caitanya Mahprabhu, he was greatly
surprised, and in devotion he offered his obeisances at the lotus feet of each and every one of
them.
TEXT 68
svarpa, jagadnanda, kvara, akara
pariveana kare, ra rghava, dmodara
17

SYNONYMS
svarpaSvarpa; jagadnandaJagadnanda; kvaraKvara; akaraakara;
pariveana karedistribute; raand; rghava dmodaraRghava and Dmodara.
TRANSLATION
Svarpa Dmodara, Jagadnanda, Kvara and akara, along with Rghava and Dmodara
Paita, took charge of distributing the prasdam.
TEXT 69
mah-prasda vallabha-bhaa bahu nila
prabhu-saha sannysi-gaa bhojane vasila
SYNONYMS
mah-prasdafood offered to r Jaganntha; vallabha-bhaaVallabha Bhaa; bahua
large quantity; nilahad brought; prabhu-sahawith r Caitanya Mahprabhu; sannysigaaall the sannyss; bhojane vasilasat down to accept the prasdam.
TRANSLATION
Vallabha Bhaa had brought a large quantity of mah-prasdam offered to Lord Jaganntha.
Thus all the sannyss sat down to eat with r Caitanya Mahprabhu.
TEXT 70
prasda pya vaiava-gaa bale, hari hari
hari hari dhvani uhe saba brahma bhari
SYNONYMS
prasdathe prasdam; pyaaccept; vaiava-gaaall the Vaiavas; balechant; hari
hariHari, Hari; hari hari dhvanithe vibration of Hari, Hari; uherises; saba brahma
the entire universe; bharifilling.
TRANSLATION
Accepting the prasdam, all the Vaiavas chanted the holy names Hari! Hari! The rising
vibration of the holy name of Hari filled the entire universe.
TEXT 71
ml, candana, guvka, pna aneka nila
sab pj kari bhaa nandita haila
SYNONYMS
mlgarlands; candanasandalwood pulp; guvkaspices; pnabetel; anekamuch;
nilabrought; sab pj kariworshiping all the Vaiavas; bhaaVallabha Bhaa;
nandita hailabecame very happy.
17

TRANSLATION
When all the Vaiavas had finished eating, Vallabha Bhaa brought a large quantity of
garlands, sandalwood pulp, spices and betel. He worshiped the devotees very respectfully and
became extremely happy.
Maha-prasada is the mercy of Lord Krishna
Saying this, he offered prayers to the mah-prasdam, took a little portion, and ate it.
PURPORT
Mah-prasdam is nondifferent from Ka. Therefore, instead of eating mah-prasdam, one
should honor it. It is said here, karil vandana, he offered prayers. When taking mahprasdam, one should not consider the food ordinary preparations. Prasda means favor. One
should consider mah-prasdam a favor of Ka. As stated by rla Bhaktivinoda hkura,
ka baa daymaya karibre jihv jaya svaprasda-anna dil bhi. Ka is very kind. In this
material world we are all very much attached to tasting various types of food. Therefore, Ka
eats many nice varieties of food and offers the food back to the devotees, so that not only are
ones demands for various tastes satisfied, but by eating prasdam one makes advancement in
spiritual life. Therefore, we should never consider ordinary food on an equal level with mahprasdam.
(CC Antya 11.20)
Accept Krishna-prasada only for spiritual advancement
When one fully engages in chanting the Hare Ka mah-mantra, he gradually realizes his
own spiritual identity. Unless one faithfully chants the Hare Ka mantra, Ka does not
reveal Himself: sevonmukhe hi jihvdau svayam eva sphuraty ada. (Bhakti-rasmta-sindhu
1.2.234) We cannot realize the Supreme Personality of Godhead by any artificial means. We
must engage faithfully in the service of the Lord. Such service begins with the tongue
(sevonmukhe hi jihvdau), which means that we should always chant the holy names of the
Lord and accept ka-prasda. We should not chant or accept anything else. When this
process is faithfully followed, the Supreme Lord reveals Himself to the devotee.
When a person realizes himself to be an eternal servitor of Ka, he loses interest in
everything but Kas service. Always thinking of Ka, devising means by which to spread
the holy name of Ka, he understands that his only business is in spreading the Ka
consciousness movement all over the world. Such a person is to be recognized as an uttamaadhikr, and his association should be immediately accepted according to the six processes
(dadti pratighti, etc.). Indeed, the advanced uttama-adhikr Vaiava devotee should be
accepted as a spiritual master. Everything one possesses should be offered to him, for it is
enjoined that one should deliver whatever he has to the spiritual master. The brahmacr in
particular is supposed to beg alms from others and offer them to the spiritual master.
However, one should not imitate the behavior of an advanced devotee or mah-bhgavata
without being self-realized, for by such imitation one will eventually become degraded. (NOI
5 Purport)
Take Prasda and chant Mah-mantra
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Actually, nothing comes about automatically. Everything comes about through the
intelligence of Ka, through His fine and accurate powers. If we paint a picture of a flower,
we have to arrange many facets, and still the picture will not be absolutely perfect. Yet the
flower created by Ka has come out perfectly. What rascal can say that there is no brain
behind it? Ka specifically says that we should not think that prakti, nature, is working
automatically. He says, Nature is working under My direction. One simply has to develop
the eyes to see how these things are going on. This is possible if we engage the senses in the
service of Ka. We first of all must engage the tongue in chanting Hare Ka and in eating
bhagavat-prasda. Nothing else is required. Therefore the Ka consciousness movement is
distributing prasda and engaging people in chanting the Hare Ka mah-mantra.
(TLK Vs 27)

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