Note here that these Shlokas are not for only Atmanivedi Bhaktas - they apply to all of us. We may not be Atmanivedi Bhaktas yet, but we should live in such a way as to aspire to become Atmanivedi. This should be our goal and so these Shlokas should be noted equally.
Poojan of a Murti of Shree Krishna is here mentioned. Kshira Swami states the eight Lohas (metals): Survaram - gold, Rajatam - silver, Taabhram - copper, Ritiha - Brass, Kansyam - bronze, Trapu - tin, Sisum - lead and Chimaram - iron. Out of these, gold, silver, copper and brass should be used for making a Murti.
Atmanivedi Bhaktas are to perform Poojan of the said Murtis, Pratimas (pictorial forms of God) or Shaligram (special sacred stone, considered to be the natural form of Vishnu), using sandalwood, flowers etc., as they chant Mantras. Note that Shaligram Pooja is specifically mentioned for Brahmins and not for others caste members as well as women as explained by Skanda Purana and others. The reason for this is due to the prohibition of touch of Shaligram for others. Varaha Purana explains further: ‘Lower caste members and women should not touch Shaligram as their touch is even more powerful than the Vajra (weapon of Indra).’ Therefore they should perform Pratima Pooja – worshipping a pictorial for of God.
Vaishnavacharya goes further distinguishing between those who are Dikshit (initiated into the sect) and those who are Adikshit: ‘Brahmins, Kshatriyas, Vaishyas and Sat-Shudras have the right to perform worship of Shaligram. Those who are Avaishnav (irreligious) do not have that right.’
Bhargavachan Dipika and Bhavishyotar Purana explains further: ‘The idol of God for worship should be as big as the thumb.’ Vashishta says: ‘One should worship a Murti made from stone, which is no bigger than four fingers-widths. A Murti made from a mineral substance should always be used by those desirous of spiritual bliss.’ It is explained that one should never worship a Murti that is broken or damaged in some way.
Now Shatanand goes on to explain Poojan using flowers: flowers which are dried out, from the ground, without a sweet fragrance, of bad odour, from a burial ground, which have already been offered to another deity, those that are impure, those containing mustard seeds and those that are unpleasant or old, should not be used for worshipping purposes. The best flowers are those that are grown and brought by the individual themselves. Those that are bought are inferior.
Tulsi and Bilva leaves are sacred and so should be used for worship. Such leaves, though old, can still be used for worship during the various time periods other than those explained in Vishnu Dharmotar: during a period of transition of the stars (Sankranti), at the end of the dark or bright half of the lunar month, at night time, early morning, late evening and at a time of an inauspicious astrological period.
One should always take the Tulsi Patra for worship by chanting the following Mantra:
Tulasyamrutajanmasi Sada Tvam Keshavapriya |
Keshavarthe Vichinvami Varda Bhava Shobhane ||
‘O Tulsi! Born of divine nectar, who is forever beloved to Keshava. I take thee for Keshava therefore fulfil all desires.’
Those who perform Poojan must always be careful that they do not offend or insult God through various unacceptable acts. Our Shastras explain: ‘It is offensive to go to temple in a vehicle, to go to temple wearing footwear, to not joyously celebrate a festival day, to not bow before the deities therein, to sit upon a seat higher than others, to company with women for even a small time at the temple, to touch God or perform Darshan of God with dirty hands after going to the toilet, to salute (perform Namaskar) God with one hand, to use foul language in temples or in the presence of the Lord, to sit with one’s legs outstretched, to sit with one’s legs tied together, to sleep or lie, to eat in a temple during Sabha, to speak falsely, to cry out loudly, to test somebody, to quarrel or argue in temples (reader should take particular note of this!), to look repeatedly at women or to touch them, to speak harshly, to not perform Upavaas (fasting) even though one is capable, to eat that which has not been offered to the Lord first, to pass wind in the presence of the Lord, to sit with one leg over the other, to say things which are unacceptable, to speak highly of oneself, and to sit with one’s back facing the Lord.’ All these acts are offensive and an insult to God.
Those with love for God, who commit such an offensive act (unintentionally or otherwise) can nullify their sins by performing an Upavaas, performing Dandavat (prostration) and chanting the Kshamayachan Mantra (as given earlier) - ‘O Lord! I may have committed thousands of insults during the day and night. Please forgive me, accepting me as thy servant.’ These are the insults, big and small that man may commit. It is our duty to make sure we have an understanding of these and thereby prevent further future insults.
Shatanand then explains that Shree Krushnam Ashtakshar Mantra should be chanted. Parashar Muni explains the Vidhi for chanting the Mantra: ‘After bathing, one should sit on an Asana which is clean and with a steady focused mind, observing Moun Vrata (vow of silence) they shall inwardly chant the Mantra as they meditate upon the Mantra in their heart. Mantra Japa, where the lips move (outward chanting) is called Upanshum and where the lips do not move (inward chanting) is Maanasam. Maanas Japa is considered the best. One should not perform Mantra Japa walking, laughing, looking around (the head should be still), talking, with the head uncovered, with one leg over the other and with their hand not still. They should chant with a Mala, and both their hand and Mala covered or in a Gomukhi. Their fore-finger (Tarjani) should not touch the Mala and they should circulate the Mala with their thumb (Angushta).’
Padma Purana explains the various types of Malas: ‘The use of Darbha (special sacred wood) Mala will derive Atma Gnaan (knowledge of the self). A Rudraksha Mala will lead to the fulfilment of all desires.’ ‘Vaishnavas should always use a Tulsi Mala as it will ultimately bring Moksha,’ explains Gautamiya Tantra.
In Acharmadhava, Prajapati further explains, ‘A Mala with 108 beads is Uttam- the best; one with 54 beads is Madhyam - mediocre; and one with 27 beads is Kanishta - worst.’ If in some exceptional circumstance a Mala cannot be found, one should chant using the sections of one’s fingers.’
Now Shatanand explains the greatness of Shree Krishna Mantra. He firstly disputes the sayings where Krishna Mantra has no value, as it has no foundation in the Vedas. Shree Krishna Mantra is the very breath of the Vedas. The Puranas, whose roots lie with the Vedas glorify the Krishna Mantra without dispute. For this reason, such statement has no validity.
Other Mantras are comparatively weak explains Shatanand. Furthermore - Ithihaaspuranani Panchamam Vedamischaraha - ‘The Itihaases and Puranas are the fifth Veda.’ Thus the oneness of the Vedas and Puranas is glorified. In this way the Krishna Mantra is related to the Vedas. Manusmruti and Mahabharat explain: Ithihaasapuranabhyaam Vedam Samupabrunhayeda - ‘The Itihaases and Puranas glorify the greatness of the Vedas.’ One should never find difference in the Vedas and Puranas for they are considered as one. The Mantras in the Puranas are therefore to be considered as the Mantras of the Vedas.
Naradiya Purana goes on further to say, ‘I find the explanations of the Puranas to be superior than the Vedas. O Devi! The purport of the Vedas is in this way to be found in the Puranas. Those who do not understand this greatness of the Puranas are forever reborn in the wombs of beasts and birds, even though they may display sensual control and righteous qualities. Indeed, Shree Krishna Mantra will derive greater fruits than chanting Vedic Mantras.’
Vishnudharmotar explains, ‘Those who have chanted the blessed name Vishnu and who understand fully what it means to chant as thus, have acquired the knowledge of the Vedas - including it’s Anga-Upangas (associated parts).’ ‘Those who have even spoken the two syllable word Hari have studied the Rigveda, Yajuraveda, Samaveda and Atharvaveda.’ Padma Purana explains: Vishnoraykauknamapi Sarvavedadhikam Matam - ‘Vishnu’s one name is considered greater than even all the Vedas.’
Kapil Gita says, ‘Those who have spoken God’s name have performed Tapa (penance), Homa (sacrificial offerings) and Snaan (bathing).’ Shreemad Bhagwat and Skanda Purana explain, ‘Any difficulties faced can be immediately overcome by chanting the name of God and singing his praise.’
In Haribhaktavilasa, Yama Raja explains, ‘Those who chant the name of God are never visited by difficulties and my servants of death.’ Vishnu Purana explains, ‘By chanting the name of Lord Vasudeva, one attains the riches of Swarga Loka, from where they never have to return.’ Brahmanda Purana adds, ‘The fruits derived from chanting a thousand names of God can be derived from chanting Shree Krishna’s name just once.’
Vishnudharmotar says:
Krushneti Mangalam Nama Yasya Vachi Pravartate |
Bhasmibhavanti Tasyashu Mahapatakkotayaha ||
‘Those whose speech resound the auspicious name Shree Krishna, immediately burn a million great sins.’
Narsinha Purana explains, ‘Those who daily chant Krishna thrice are freed from Narak.’ Similarly Garuda Purana and Padma Purana explain, ‘By chanting Krishna Mantra, one becomes free from Sansara (worldly life).’ Skanda Purana explains: Naamanam Mukhyatamam Nama Krushnakhyam Mae Paramtapa - ‘My name Krishna, is the greatest of names. Those who chant this name of mine become free from sin. To do so is the greatest of penance.’ Vishnu Rahasya explains, ‘Shree Krishna Mantra is the best way to save oneself from death. Therefore Sanjivani Nama Krushnakhyamavadharya - chant the immortal name of Krishna.’ Vaishnavchintamani explains, ‘Even if Shree Krishna is uttered once jokingly, one is saved.’
Shatanand Muni then explains that those who dispute the greatness of God’s name are great sinners who are destined for the hells. Such people can never attain Mukti.
Hari-Nama-Stotra or Hari-Nama-Sankirtan are the best and easiest ways to Moksha. Shree Sahajanand Swami, whose purpose was to offer salvation to the masses believed greatly in Kirtan Bhakti. He himself gave us the greatest Mantra of all the Maha Mantra - for ultimate redemption of mankind: Ohm Nama Swaminarayanaiya. Using this Mantra or by just chanting or singing ‘Swaminarayan’ one becomes free from sins accumulated through thousands of births. Just as many achieved the state of Samadhi (highest Yogic State) by chanting Swaminarayan, we too can achieve such state through chanting Swaminarayana.