Mental Yogapith seva

Yogapitha is the ritual service of Sri-Sri Radha-krsna and Sri Caitanya Mahaprabhu. The Vraja-yogapitha is mentioned in the Brihad Gautamiya Tantra, srila Raghunatha dasa Gosvami’s ‘Mukta Caritra’ (verse 195), srila krsna dasa Kaviraja’s “Govinda Lilamrita” (21.94) and in sri Visvanatha Cakravarti’s Sankalpa Kalpadruma (verse 52) and ‘krsna Bhavanamrita’
(Chapter 12, 83-86).


(This event occurs daily at about 8.a.m.) In Navadvipa Sriman Mahaprabhu is in bhavavesa (ecstatic loving absorption), surrounded by His devotees on the terrace of His bedroom. Agitated by the fragrance of the flowers and the humming of the bumblebees the Lord roars of ecstatic love, while the devotees attain external conciousness  and end their song (about sri-sri Radha-krsna’s secret meeting at Gupta Kunja in Nandisvara).

The Lord, in half-external conciousness, then stands in the trowel of the Yogapitha-lotus. The devotees also stand in their respective places in the Yogapitha and the  sadhak das (aspirant devotee) stands on the left side of his Gurudeva, beholding the beauty of sriman Mahaprabhu and His associates.
Sriman Mahaprabhu stands in the jeweled temple of the Yogapitha in the town of Navadvipa. The turrets of this temple are beautified by wonderful jewelled jugs, the interior is made of sapphires and the roof is made of gold studded with pearls. In each of the four walls are gates with a total of eight doors made of eight kinds of jewels. Inside there is a beautiful canopy with ruby and moonstone tassles. The turtleshaped Yogapitha-lotus within this temple is endowed with a golden, jewel-studded  six syllable Gaura-mantra in the shape of a yantra. Although this Yogapitha-lotus shines brighter than hundreds of thousands of suns it is also cooler than hundreds of  thousands of moons.

The bottom of this jewelled throne in the trowel of that Yogapitha-lotus is studded on both flanks with rubies, the legs are made of sapphires and the back of lapis lazuli. This throne has soft pillows, a moonlike back-pillow and beautiful side-cushions. On this divine seat sri Gaurasundara is seated in the mood of the Yugala  Kisora, on His right stands Nityananda Prabhu in the mood of Ananga Manjari, facing Him is Sri Advaita Prabhu in the mood of Visakha-sakhi, and on His left stands Sri Gadadhara, who offers the Lord betel leaves in the mood of sri Radha. On Gadadhara’s left again stands Srivasa in the mood of Sri Manjari.

Outside of this there is a circle of the eight petals of the Yogapitha-lotus where sri Svarupa Damodara and the other mahantas are standing, in the mood of the  astasakhi, headed by Lalita. In the north is Sri Svarupa Damodara, in the northeast is Ramananda Raya, in the east Govindananda thakura, in the southeast is Vasu  Ramananda, in the south is sivananda Sena, in the southwest is Govinda Ghosh, in the west is Vakresvara Pandita and in the northeast is Vasudeva Ghosh.

In the outer corona of petals Jahnava thakurani is in the north, sri Govinda Kaviraja in the northeast, Karnapura Kaviraja in the east, Nrisimha Kaviraja in the  southeast, Bhagavan Kaviraja in the south, Ballabikanta Kaviraja in the southwest, Gopiramana Kaviraja in the west and Gokula Kaviraja in the northeast, all in the  mood of the sakhis.

In the corona in the filament the eight Gosvamis are standing in the mood of the eight manjaris, headed by Sri Rupa Manjari. In the north is Sri Rupa Gosvami, in the  north-east is Lokanatha Gosvami, in the east is Raghunatha Bhatta Gosvami, in the south-east is Raghunatha Dasa Gosvami, in the south is Gopala Bhatta Gosvami, in the  south-west is sri Jiva Gosvami, in the west is Sanatana Gosvami and in the northwest is krsna dasa Gosvami.

Then there are the four surrounding doorkeepers – at the northern gate stands Kasisvara Pandita, at the eastern gate Mukunda thakura, at the southern gate Sivananda Cakravarti and at the western gate sri Rama Pandita.

Surrounding the outer petals of Jahnava thakurani the guruvarga (one’s succession of spiritual masters) is standing and on the left side his own sri Gurudeva the sadhaka dasa is standing.

Then, on the order of his Gurudeva, the sadhaka dasa prepares two golden trays containing perfumes, flowers, Tulasi-leaves, incense, lamps, flower garlands and  sandalwood pulp.

He gives one tray to his Gurudeva and sri Gurudeva, obtaining permission from the guru-varga, enters into the whorl of the Yogapitha-lotus and offers four Tulasi- leaves (two leaves on each side of a soft manjari) in between four toes of sriman Mahaprabhu’s right lotus-foot. In the same way he offers Tulasi-leaves with manjaris  to Mahaprabhu’s left lotus-foot. After offering each Tulasi-leaf he wipes his (right) hand with a wet cloth.

Then he offers two sandal-anointed roses in the middle of sriman Mahaprabhu’s jewelled anklebells (one on each) (thinking the stalks of the rose petals are too hard  for the Lord’s tender lotus feet the sadhaka dasa strings them together). Then, on the edges of the roses and the jewelled ankle bells Gurudeva places white flowers at  the lotus feet of the Lord.

After that he beautifully anoints the Lord’s forehead with fragrant sandalpulp put on a flower, and hangs a Vaijayanti-garland of five different kinds of forest  flowers around the Lord’s neck.

In the same way sri Gurudeva worships Sriman Nityananda Prabhu and Sri Advaita Prabhu. After this he offers Sri Gauranga’s prasadi flowers and Tulasi-leaves to the  hands or heads of Gadadhara Pandita and Srivasa Pandita, the remnants of Gaura’s sandalwood pulp to their foreheads and the Lord’s prasadi garlands to their necks.

After this the same remnants of flowers, Tulasi, sandalwoodpulp and flower garlands are offered to sri Nityananda-sakti sri Jahnava devi followed by the eight  mahantas, headed by Svarupa Damodara then the seven Kavirajas, headed by Govinda Kaviraja, then the eight Gosvamis, headed by srila Rupa Gosvami, then the four  gatekeepers and then the guruvarga.

Sri Gurudeva then hands the sadhaka dasa the prasadi tray and the sadhaka dasa hands sri Gurudeva incense and a lamp. sri Gurudeva washes his (prasadi) hands and  offers the incense and the lamp to sriman Mahaprabhu, sri Nityananda Prabhu and sri Advaita Prabhu, after which he offers the remnants to the Lord’s associates in the above mentioned order.
Then the sadhaka dasa takes whatever remnants of flowers, Tulasi- leaves and flower garlands there are of sri Gurudeva’s worship-tray and worships sri Gurudeva with it, after which he offers him arati. Then the sadhaka dasa washes his prasadi hands, takes the other tray, which is not used for worship yet (this is called amaniya) and takes permission from sri Gurudeva and the sri Guruvarga to enter the whorl of the Yogapitha-lotus and offer puja and arati to sriman Mahaprabhu, His  associates and his guruvarga, just as sri Gurudeva did.

After this arcana (formal worship) and arati the sadhaka dasa returns to his guru and stands on his left side. Initiation mantra smaran of Nabadwipa associates can be done at this time in this swarupa.

After this sriman Mahaprabhu and His associates become absorbed in the ecstasy of (Sri-Sri Radha-krsna’s secret meeting at) sri Nandisvara’s Gupta Kunda.

In Vraja, on the bank of Gupta Kunda, in the kunja named Asokanandada sri-sri Radha-Syama are immersed in vilasa rasa (the flavours of lovemaking). The fish-like eyes  of the sakhis and manjaris are blissfully swimming on the endlessly billowing waves on the swelling oceans of bhava (Radha) and rasa (krsna), as they peep through the  windows of the kunja. After Their vilasa the sri Yugala comes out of the kunja and goes to stand in the whorl of the Yogapitha-lotus. This jewelled Yogapitha-Mandira  is always served by all the six delightful seasons. Inside there is a beautiful canopy with jewel-studded, pearl tassles. Although this Yogapitha-lotus shines brighter  than hundreds of thousands of suns it is also cooler than hundreds of thousands of moons. In it is a beautiful jewelled throne shaped like an eight-petalled lotus  flower. The jewelled trowel of this throne has soft pillows and beautiful side-cushions.

Sri-Sri Radha-Madhava, the endless ocean of sweetness and beauty, are ecstatically standing there, surrounded by Their eight sakhis. In the north is Lalita, in the  north-east is Visakha, in the east Citra, in the south-east is Indurekha, in the south is Campakalata, in the southwest is Rangadevi, in the west is Tungavidya and in  the northeast is Sudevi.

In the outer corona are Ananga Manjari in the north, Kalavati in the northeast, subhangada in the east, Hiranyangi in the southeast, Ratnalekha in the south, sikhavati  in the southwest, Kandarpa Manjari in the west and Phullakalika in the northwest.

In the inner corona of petals (the Kesara or filament) sri Rupa Manjari is in the north, Manjulali Manjari in the north-east, Rasa Manjari in the east, Rati Manjari in the south-east, Guna Manjari in the south, Vilasa Manjari in the south-west, Labanga Manjari in the west and Kasturi Manjari in the north-east.

Then there are the four surrounding gatekeepers – at the northern gate stands Murali-devi, at the eastern gate Vånda-devi, at the southern gate Vandarika-devi and by  the western gate Menaka-devi.

Surrounding the outer petals of Ananga Manjari the manjari-guruvarga (one’s succession of spiritual masters in their respective manjari svarupas) is standing and on  the left side his own sri Gurudevi the sadhaka manjari is standing.

Then, on the order of his Gurudevi, the sadhaka manjari prepares two golden trays containing perfumes, Kesara-flowers, Tulasi-leaves, incense, a jewelled lamp, flower garlands and sandalwood pulp (just as was described in the Navadvipa Yogapitha).

She gives one tray to her Gurudevi and sri Gurudevi gradually offers Tulasi-leaves, sandalwoodpulp, flowers and flower garlands in puja to the Yugala Kisora[Note: First Krsna then Radharani and then again worshiping Radharani with Krsna prasadi items.(order of twice worship of Radharani changes as per sadhaka’s ease)] and their  sakhis and manjaris(with yugal prasadi items), after which she offers arati with incense and a lamp.(order and items will be same as in  Nabadwip yogapith)

After Gurudevi has done this she gradually worships her succession of guru-manjaris and hands the prasadi tray back to the sadhaka manjari. With this prasada of the  Yugala Kisora the sadhaka manjari offers worship to her guru-manjari. First she offers prasadi Tulasi-leaves and flowers to the hands or the head of sri Gurudevi,  applies sandalwood pulp to her forehead and hangs a flower garland around her neck, and then she offers her arati.

After this she washes her (prasadi) hands and ecstatically enters into the trowel of the Yogapitha-lotus(with her tray), taking permission from her guru-manjari and  her succession of guru-manjaris. First of all she offers eight Tulasi manjaris to the lotus feet of sri krsna (in the same manner as is offered to Mahaprabhu in the  Navadvipa-Yogapitha above. After offering each pair of Tulasi-leaves she wipes her hands with a wet cloth) and flowers. She applies sandalwoodpulp to His forehead and  hangs a garland of flowers around His neck. In this way she also worships Sri Radharani’s lotus feet and then offers the remnants of krsna’s Tulasi- leaves and flowers to  Her hands or head.
Then she offers the remnants of the Yugal prasadi to Ananga Manjari, the eight sakhis, headed by Lalita, the seven secondary sakhis, headed by Kalavati and then it is offered to eight manjaris headed by sri Rupa Manjari. She offers the prasadi Tulasi-leaves and flowers to their hands, the prasadi sandalwood pulp to their foreheads and the prasadi flower garlands to their necks.
She also offers the same prasadi articles to the four gatekeepers, headed by Vrnda, and her succession of guru-manjaris. Then she washes her hands and offers arati to the Sri Yugala with lamps and incense, the prasada of which she then offers to Their associates in the above mentioned order. After this she returns to her gurudevi  and stands on her left side.

While thus mentally rendering devotional service within the Yogapitha the sadhaka should remember his initiation-mantras and Gayatri while externally serving his deity .

There are three Yogapithas –

in the morning in Navadvipa there is a Yogapitha-meeting in Mahaprabhu’s abode, at noontime on the Madhavi-pavillion in the flowergarden of Srivasa Pandita and at  nighttime when Mahaprabhu meets His associates on the courtyard of Srivasa.
In sri Vrndavana the morning Yogapitha-meeting is at Gupta Kunda in Nandisvara, at noontime at sri Radhakunda when the Yugala first meet at Madana Sukhada Kunja, and  at nighttime in Sri Vrndavana in the jewelled temple of the Maha Yogapitha in Govinda Sthali.

Without or before rendering this mental service and practising this mantra-smarana within the Yogapitha the sadhaka should not even take any water.

Sri Radha-krsna and Their sakhis are leaving the Yogapitha again through a backdoor and return to the town of Nandisvara, where They blissfully take rest in Their individual bedrooms. On the order of sri Guru Manjari the sadhaka manjari serves the lotus feet of Svamini. Because of the kinkari’s sweet foot-massage Sri Radharani  blissfully falls asleep.


1. There are various opinion on the order of worship of 8 goswamis in Nabadwip yogapith seva. Information to be verified from one’s gurudeva.
2. Minor innovations(like offering garlands of different types of flowers on different days ) in the seva without changing the overall process or order of worship can
be done .
3. This yogapith seva is as per Nityananda Parivaar point of view. Order of worship might slightly change in other parivaars as group leader will change . Specific
informations will be revealed by Sri Gurudeva. They are not for public display.
4. To be performed after receiving the siddha pranali from gurudeva as own and guruvarga’s swarupa is not known before receiving siddha pranali even though initiation mantras are known . Sri Gurudeva also gives the adhikaar to perform mental service to  practitioners.
5. Any doubts to be clarified by gurudeva or any siksha guru(in the same parivaar) as recommended by Gurudeva. This knowledge should not be taken from any person who has not yet received the adhikaar from gurudeva . There are some tips and informations related to the process which can only be given by actual practitionars recommended by gurudeva.
6. Internet displayed materials are only for availability online and has nothing to do with teaching others with specific information.




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