Why is ISKCON anti-Hindu



This custom takes place on December 14th, 2021.

Entry information

Gītā-Jayanti is a Hindu festival, which is celebrated by various traditions of Hinduism, but especially by all traditions of the Viṣṇu followers (Vaiṣṇavas).

The occasion of this festival is the proclamation of the Bhagavad-Gītā (gītā = song, bhagavad = God). Traditionally, the Bhagavad-Gītā was proclaimed by God Kṛṣṇa over 5000 years ago. On the battlefield of Kurukṣetra ("the field of the Kurus"), which is about 160 kilometers north of New Delhi in the state of Hariyāṇā, the fraternal war of the Kauravas against the Pāṇḍavas took place. Both clans belonged to the Kuru dynasty. The Pāṇḍavas were cheated of their right to the kingdom by the Kauravas. This dispute ended in the 18-day battle that took place in Kurukṣetra. In this battle the heroes of the time fought against each other. Friends fought friends, relatives fought relatives, and students fought their teachers. At the beginning of the battle, Arjuna, one of the five Pāṇḍava brothers, was to give the signal for the battle to begin. He saw relatives, friends and teachers in the opposing ranks. In this situation he began to doubt whether it was right to fight for a kingdom and thereby accept the deaths of relatives and teachers. Arjuna slumped on his chariot and refused to fight. God Kṛṣṇa, his charioteer, now proclaims the Bhagavad-Gītā in order to enlighten Arjuna with holy knowledge and to show him what his duty is.

This proclamation of the Gītā on the battlefield of Kurukṣetra is celebrated annually in the month of Mārgaśīrṣa (from November 22nd to December 21st), in the half of the month of the waxing moon on the 11th day (the eleventh day - Sanskrit: Ekādaśī - is for the Vaiṣṇavas a holiday every month on which fasting takes place).


Each month of the Indian calendar has a dark half (Kṛṣṇa-Pakṣa) and a light half (Śukla-Pakṣa). The light half begins at the new moon and includes the time from the waxing moon to the full moon. The dark half begins at the full moon and then lasts from the waning moon to the new moon.

Each half of the month has 15 days, and each day is given a specific name, most of the names being simply the "number" of the day, e.g. Pañcamī = the fifth or Ekādaśī = the eleventh. The first day of each half of the month is called pratipat. The 15th day of the bright half of the month is called Pūrṇimā, which means full moon. The 15th day of the dark half of the month is called Amāvāsya, which means new moon. A month therefore consists of two halves with 15 days each.

Gītā-Jayanti is always on the eleventh day of the bright half of the month of Mārgaśīrṣa and in our calendar roughly corresponds to the period from November 22nd to December 21st. Gītā-Jayanti therefore takes place once a year.

In the western world this festival is celebrated in various temples or Hindu centers or yoga centers. It can happen that this holiday is also celebrated on the following weekend, because experience has shown that fewer people can celebrate this festival during the week.

Gītā-jayanti always takes place on an Ekādaśī. Ekādaśī is a special day for the Vaiṣṇavas. At Ekādaśī one either fasts completely, i.e. one also fasts from water, or one observes the minimal fast, i.e. one fasts from grains and legumes. Fasting Ekādaśī for the Vaiṣṇavas means making spiritual progress and receiving blessings.

Since Gītā-Jayanti always takes place on an Ekādaśī, it is not an opulent festival like the other holidays of the Vaiṣṇavas, but rather a festival that has more ascetic features and is celebrated more contemplatively. There are no large feasts in the temples on this holiday. In the very strict Vaiṣṇava temples of India, not even the food that the Vaiṣṇavas always offer to the gods is given to the believers (as is usual). You wait until the next day, when Ekādaśī is over again.


Gītā-Jayanti took place in 2013 on Thursday, December 12th, 2013. The first visitors came to the temple of ISKCON (= International Society for Kṛṣṇa Conciousness) in Munich (Wachenheimerstraße 1) from around 5 p.m. A total of around 25 participants were present. Most of them were dressed in western clothing, only four participants wore traditional Indian robes (the women wore saris, the men wore dhotis - men's wraparound robes - and kurtas - men's shirts). Since it was winterly cold outside, all participants were accordingly warmly dressed.

While the participants arrived, the temple president and one of the parishioners discussed the specifics of the festival. It was about the languages ​​in which the Bhagavad-Gītā should be recited. Since a large part of the participants were of Indian descent, it was agreed that the Gītā would be recited in English, and then, when more participants of German origin, it would also be recited in German. In the background, the Bhagvad-Gītā was traditionally recited in Sanskrit, the ancient standard language of India, by one of the parishioners.

The preparatory part included the question of which languages ​​the Gītā should be presented in and who will do it. It was agreed that one member of the congregation would recite the Gītā in Sanskrit and that another member of the congregation would recite the Gītā in English.

The decoration of the temple area was also part of the preparatory part. For this purpose, Bhagavad-Gītā editions in the translation of the ISKCON founder Śrīla A. C. Bhaktivedānta Svāmī Prabhupāda were positioned in front of the altar.

The unofficial preparation part also included preparing food in the temple kitchen. All guests and visitors to the temple always get a meal in the temple, which was offered to the figures on the altar. Because Ekādaśī was, this meal was prepared without grain or legumes, that is, there was no rice or dal (lentil dish). It consisted of an Indian vegetable dish and an Indian sweet.

This food is called prasadam after the sacrifice. During and after the main part of the program, all visitors to the temple could have a snack.

The Gītā recitation is the main part of the Gītā-Jayanti festival. All 800 verses are recited at Gītā-Jayanti. In the ISKCON temple every visitor got a Bhagavd-Gītā and could read along with every verse in Sanskrit and recite it in English.

The “official” program started at 5:30 pm. All participants gathered in the temple room and sat on the floor or on one of the chairs on one side of the temple room. There is no fixed seating arrangement. At the beginning, one of the parishioners sang prayers of worship according to the Vaiṣṇava tradition for the founder of ISCON, Śrīla A. C. Bhaktivedānta Svāmī Prabhupāda, whose teacher was Bhaktisiddhānta Sarasvatī, as well as prayers of worship for the founder of this Vaiṣṇava tradition, Caitanya a 16th-century mystic of the Mahāprabhu, Caitanya. The prayers for the teachers of this tradition were followed by the Hare-Kṛṣṇa mantra, which was sung together a few times. The front of the altar was decorated with editions of the Bhagavad-Gītā by Śrīla A.C. Bhaktivedānta Svāmī Prabhupāda.

Following this, verses glorifying the Bhagavad-Gītā were sung. These verses are known as Gītā-māhātmya. Then the recitation of the Bhagavad-Gītā began: One of the parishioners sat down a little to the side in order to recite the Gītā in Sanskrit. Another member of the congregation was sitting in front of a microphone and reading the Gītā in English. The Gītā recitation began around 5:45 p.m. In the course of the recitation, more and more visitors and parishioners arrived who either took part in the recitation or met in front of the temple room in the communal lounge and talked there.

The Gaura-Arati temple ritual took place every evening from 6:00 p.m. Incense, lights, water, a cloth and flowers are offered to the figures on the altar. At the Gaura-Arati, visitors to the temple usually sing certain songs and dance. At Gītā-Jayanti it did not take place that way. The Bhagavad-Gītā was simply recited, and the Gaura-arati could be seen in the chancel by every visitor. One of the parishioners, who was dressed in traditional Indian clothes, carried all the offerings, after they had been made to the figurines by the priestess, to a small altar opposite the main altar, on which there was a small figurine of the founder of ISKCON. The offerings - in this case the butter light, the water and the flower - were made to the founder of ISKCON, and then to all those present in the temple. Any visitor could hold their hands over the butter light and bow to the light. A few drops of the sacrificed water were sprinkled on the back of the head of everyone present and the sacrificed flower was offered to everyone present to smell it.

During the Gaura-Arati, the recitation of the Gītā was never interrupted.

The recitation of the Gītā ended at around 9:25 p.m. At the end of the recitation, prayers were said, which the teachers of the tradition, to which the Munich Kṛṣṇa temple belongs, venerated, as well as the holy places and all parishioners and visitors present.

During the Gītā recitation, one could either sit in the temple room and participate in the recitation, or sit in the lounge in front of the temple room and talk or eat something with the visitors and parishioners there.

Overview of the process

The time schedule included a preparatory part as well as a main part. For both the preparatory part and the main part, all church members and visitors to the temple have the opportunity to help with the preparation. In this respect, one cannot really speak of an official and an unofficial part. All activities that can be firmly committed before, during and after this are open to everyone. Help is always welcome in the Hare Kṛṣṇa temple. In addition, active helping in the view of the Vaiṣṇavas is a possibility to serve God Kṛṣṇa and thus to worship him.


The actors can be summarized in the following groups:

  • Initiate monks and nuns
  • Parishioners
  • Visitors and guests
  • Pūjāri / Pūjārinī

Initiate monks and nuns

These are people who have received an initiation from an ISKCON guru (teacher). You have chosen to live in the temple. There they live together like in a monastery community.

Most monks and nuns are between 30 and 50 years old. They were mostly dressed in traditional Indian clothes.


These are people who live as so-called housekeepers, that is, they live outside the temple, pursue a job and can also have an initiation, or simply feel that they belong to the community and practice Kṛṣṇa consciousness and adhere to certain Rules and regulations (e.g. vegetarian diet, no drugs and no intoxicants, including coffee and black tea).

Most of the parishioners came from India. One of them came from Kashmir, two from Bengal, the "homeland" of ISKCON. The German parishioners, like the Indian parishioners, were dressed in western clothing. Their age was mostly between thirty and forty, only one German visitor was over fifty.

The women of the Indian parishioners wore traditional Indian clothing.

Visitors and guests

These are all those who are or have been in the temple either for the first time or more often, but who are only close to the Kṛṣṇa community without strictly practicing the regulations of Kṛṣṇa consciousness.

The two visitors were women who, although they feel they belonged to the Kṛṣṇa temple, also visit other yoga traditions or go to other Indian temples in Munich. The two women wore a mix of Indian and Western clothing.

Pūjāri / Pūjārinī:

These are the people who have learned from a teacher the rituals that are practiced in the altar. That means they are priests and priestesses. You must have at least one initiation and follow the principles of Kṛṣṇa consciousness.

The Pūjārinī of the Munich Temple is a woman. She wore a simple sari and has been responsible for the worship of the figurines in the Munich temple for over ten years.


The temple room is a large room, the front part of which is separated from the rest by a waist-high wooden railing. Behind it is the sanctuary. From the chancel you get directly into the anteroom of the altar, which leads directly into the temple kitchen.

Opposite the main altar is a small altar on which there is a small figure of the founder of ISKCON. On the long side of the temple there is an Indian armchair called Vyāsāsana. This place is for the gurus (teachers) and all those who give a lecture in the temple and refer to the scriptures. On the opposite side are chairs against the wall for those who are unable to sit on the floor due to age or other reasons. Every lecture, every ritual or even the daily programs in the temple are spent either standing or sitting. As usual in Indian temples, you sit on the floor. In the Munich temple there are seat cushions so that you don't have to sit on the cold floor.

The sanctuary in the temple is brightly illuminated with electric light. There are also two oil lights in the chancel. The rest of the temple is also electrically lit, whereby the light can be dimmed.

Understanding of usage and roles

Gītā-Jayanti is a Hindu festival that has been celebrated in the West for as long as there were Hindu communities here. In India the roles are very clear, all matters related to rituals are carried out there by pūjāris, who are mostly brahmins. Likewise, the role of temple goers and parishioners in a temple is very clear. All of this is determined by the cultural background. The Brahmin has a very high reputation in India and it would not occur to anyone to question his position.

It's a little different here in the west. Hindu communities in the west came to the west through Hindu, i.e. Indian missionaries, but here there was a lack of the culture and all of the social structures that exist in India. This means that every role that is filled here with a person born in Germany does not automatically enjoy the same reputation as would be the case in India. As an example: In the Munich ISKCON temple, as in the Indian temples, there are pūjāris (priests). These pūjāris are mostly Brahmins in India. There are also Brahmins in the ISKCON temples. The position of a brahmin in India is a special position, after all, the social position of a brahmin is that he is at the top of the social classes (or castes, which officially no longer exist - supposedly). These social classes do not exist in the West (or at least not in the way that they [“no longer”] exist in India). And yet a Western Brahmin also has a prominent position within a Western Hindu community.This outstanding position is then underlined when native Indians who visit a community like the ISKCON respect the position of the pūjāris or brahmin as they would in India, even though the pūjāri is not a brahmin here Birth is. This means that the role that a Western person can have within a community like ISKCON is largely based on their ability to do so. Every role that one can have in a Hindu community in the West has, so to speak, “earned” through one's achievements. One phenomenon in India is that roles and social positions are often acquired through birth. This phenomenon does not exist here in the West. Every role within a community like in ISKCON is achieved through one's skills and knowledge, but above all through one's lifestyle, which, according to the teachings of ISKCON, should be simple, humble and authentic.

Gītā-Jayanti is the day of manifestation of Bhagavad-Gītā for all those involved in the temple, as well as for all visitors. From a traditional point of view, the Gītā was spoken personally by God Kṛṣṇa about 5000 years ago on the battlefield of Kurukṣetra. This view is opposed to a view that comes from the field of historical-critical text research. According to historical-critical text research, the Bhagavad-Gītā is a script that has been edited by several editors. It can be clearly seen that in the Gītā there is a profound contrast between the Vedāntic, Brahmanic thoughts and the thoughts of the Bhāgavatas, which are extremely ethical thoughts of the Kṣatriyas (warrior caste), the philosophical basis of which is yoga and Sāṁkhya. The current attempts at dating, which the Bhagavad-Gītā date to around the 4th or 3rd century BC, are based on this contradiction. The insertion of this work into the narrative stream of the Mahābhārata happened around the 2nd century AD. From this point on, the Gītā was editorially "finished" and has probably not been changed since then.

In ISKCON, an old, traditional belief system is opposed to a scientific explanation system. The followers of ISKCON have chosen the old belief system, according to which the Gītā is an eternal and ageless wisdom, which was proclaimed by Kṛṣṇa 5000 years ago.

Organization of the custom event

The festival is organized by the respective temple or center, in this case by the Hare Kṛṣṇa Temple in Munich.

The temple is run by the Association for Vedic Culture e. V. worn. Every temple in Germany is self-administered. The temple president is in charge of a temple, in Munich a woman. A temple council decides democratically on all issues of the respective temple. All temples in Germany and Austria belong to the German-Austrian umbrella organization, ISKCON Deutschland-Österreich e.V. Internationally there is a committee of 35 members, the so-called GBC (Governing Body Commission). “The GBC committee appoints GBC representatives from among its own ranks, who take care of certain areas in the world and see that international standards are adhered to on the one hand, but also to receive and help on site. His Grace Ravindra Svarupa dasa is currently responsible for Germany and Austria. "

Background information

The worship of Bhagavad-Gītā as a holy book is, as with all attempts at dating with regard to ancient Indian scriptures, in the dark. The Indians didn't think much of chronological history. Especially not when it comes to holy knowledge, because this is eternal and therefore cannot be dated.

The content of the Bhagavad-Gītā is a summary of the various philosophical and religious currents that existed in India until then. Its content ranges from monotheistic theology, the belief in the one God Kṛṣṇa, to monistic ideas of the Vedānta doctrine; furthermore, elements of the Sāṃkhya philosophy are taught, as well as the teachings of the Upaniṣads regarding brahman (highest and only reality) and ātman (brahman as individual soul).

Most Western Indologists believe that the Bhagavad-Gītā was written around 400 BC. BC and AD 200, was revised and "expanded" several times and thus experienced a wide variety of editors. The Bhagavad-Gītā is part of the Indian national epic Mahābhārata. In the 6th book (Bhīṣma-Parva; 25-42) of the Mahābhārata, the Bhagavad-Gītā is embedded in the narrative stream of the epic. The Gītā consists of 700 verses, which are divided into 18 chapters or chants. Originally, the Gītā was a didactic poem that was at home in the circles of the warrior caste. Gradually it also found attention and importance in the Brahmanic circles, in order to be considered one of the central scriptures of Hinduism in the end. It makes almost no difference which social class one belongs to or which religious tradition of Hinduism; the Bhagavad-Gītā is the Bible of the Hindus and is respected as a direct revelation of the god Kṛṣṇa. Gītā-Jayanti commemorates the day on which the Gītā was proclaimed by Kṛṣṇa. It is, so to speak, the day of appearance / birthday (jayanti) of the Gītā.

The festival of Gītā-Jayanti could be celebrated for the first time in India when the book was finished and had the "status" of a holy book. As already described, the Gītā was editorially completed around the 2nd century AD. The Gītā received the status of a “holy book” for most of the Hindus at the latest when it was commented on by the Hindu philosopher Śaṅkara. Śaṅkara, the great Vedānta philosopher, left comments on the Upaniṣads, the Brahma-Sūtra and the Bhagavad-Gītā. Each founder of a new school direction wrote his own comments on these three texts, which are considered to be fundamental texts in the system of Vedānta and are referred to as prasthāna-traya. And from Śaṅkara at the earliest, the Bhagavad-Gītā had the status of a holy book, which belongs in the canon of sacred texts of the Indians. This means that Gītā-Jayanti could be celebrated in the 8th or 9th century AD at the earliest, because Śaṅkara lived in the late 7th century AD.

However, if one follows Richard Garbe's remarks, the Bhagavad-Gītā has always been a sacred book of a religious movement in India, which was mainly based in northeastern India, namely the Bhāgavatas. However, whether this religious movement, which no longer exists in its old form today, celebrated Gītā-Jayanti is unknown due to a lack of doxographic evidence. The fact is that the great Vaiṣṇava movements in India, above all the tradition of the Bengali Vaiṣṇavas (Gaudiya-Vaiṣṇavas), to which the ISKCON belongs, as well as the South Indian Vaiṣṇavas in the succession of Rāmānuja and Madhva celebrate this festival. This festival is also celebrated by many followers of Śaṅkara, although they are not Vaiṣṇavas but belong to the “opposing” camp of Śaivas (Śiva worshipers).

This festival has been celebrated in the Kṛṣṇa temple in Munich for about 10 years. Before it was celebrated in Munich. The reason why it is celebrated in the Munich temple is probably because the increasing number of Indian temple visitors means that more and more Indian / Hindu festivals have been celebrated.

General spread of the custom

In India, the country of origin, Gītā-Jayanti has been celebrated for several centuries. This came to Germany with the immigration and the founding of Indian and Hindu cultural centers and temples. This leads to a very unusual situation:

Believing Kṛṣṇa followers with roots in the West and believing Kṛṣṇa followers with roots in India meet under the umbrella of an Indian religious movement that was brought to the West by an Indian. There is a considerable proportion of people with a migration background among Western Kṛṣṇa followers. Some of the temple visitors from the west are Russian-Germans, one came from the former Yugoslavia. Among these Western Kṛṣṇa followers, various ethnic groups from India finally mix, such as people from Kashmir, Bengal and Uttar Pradesh.

A culture that is foreign to Germany provides the framework for a community with a very high proportion of people with a migration background. Only the smallest part of the temple visitors was without a migration background. This beautiful phenomenon is mainly due to the fact that categorizations such as origin or nationality do not really play a role in ISKCON. In ISKCON one sees the human being as an eternal soul who ideally serves God Kṛṣṇa. Which race you belong to or what your origin is irrelevant. And so different nationalities and ethnic groups mix in the Kṛṣṇa temple in Munich and celebrate an Indian festival peacefully and harmoniously.

Research status in general

The investigation of this festival has shown that one does not simply go to an Indian festival and describe it. My participation in Gītā-Jayanti immersed me in a completely unknown world, a world that we in the West only know very superficially, namely the world of Hinduism. As a result of my participation in this festival, I immediately put aside the few books that I had organized in advance, because they did not describe anything that I experienced in the temple. Through my visit to the temple I came into contact with Indian philosophy and religion, with Indian culture and the everyday way of life of Hindus. I quickly noticed that the external view of this complex structure can only reflect a fraction of what was going on. Without the many explanations, the numerous literature references and the long conversations with one of the parishioners, my insight into this world would have been only a superficial description of some Hindu custom.

My participation in Gītā-jayanti was a participatory observation. Through the direct experience, the conversations with the actors of this festival as well as the warm hospitality of the ISKCON temple in Munich, I was able to experience a piece of Hinduism lived in Munich directly.

In retrospect, I realized very clearly that knowledge from various disciplines is necessary to describe this festival:


  • Participating observation.
  • Interviews with participants.

Religious Studies:

  • What does Hinduism teach?
  • What are the teachings of the Kṛṣṇa tradition?
  • History of the Religions of Hinduism.


  • Understanding of Indian philosophies.
  • Understanding the philosophy of the Kṛṣṇa tradition

Migration research:

  • How foreign ethnic groups (here Indians) live their religion in Germany.
  • People with and without a migration background find a cultural home in a culture that is completely foreign to them, namely the culture of Hinduism.

In the end, I would like to thank everyone who helped me carry out this project. First and foremost, I would like to thank the temple president Dhanakeli Devi Dāsi, who made it possible for me to participate in this festival and who, with her simplicity, made my project possible. I would also like to thank Śiva Dāsa, who provided me with literature and gave me countless tips on many aspects of Hinduism and Kṛṣṇatum. And finally, thanks to the ISKCON temple in Munich for their hospitality and the delicious food!


Śiva Dāsa is 39 years old, lives in Stadtbergen, is divorced and has four children. He works as a qualified social worker (FH) in an institution of the Evangelical Church in Augsburg (that's why he didn't want his real name to be mentioned or published) in the field of job-related youth welfare.

Śiva Dāsa got to know the Hare Kṛṣṇa movement when he was sixteen. In the course of time he received his initiation from an ISKCON teacher. During his time at ISKCON, he also learned the many rituals and priestly activities of various pūjaris. Śiva-Dāsa visited India several times and learned there from various priests the subtleties of the rituals of both the Vaiṣṇavas and the various śivaitic traditions. In India Ṣiva-Dāsa was also initiated by teachers who have nothing to do with the Vaiṣṇava piety of ISKCON. Since his first contact with ISKCON, Śiva Dāsa has been studying the various systems of philosophy of both Hinduism and Buddhism.

Śiva Dāsa gave me a very detailed insight into the piety of ISKCON in several conversations. He explained to me the many religious and philosophical aspects of the Bengali cult of Kṛṣṇa as well as the meaning and content of the Bhagavad-Gītā. He made me familiar with the realities of the temple and explained to me on my first visit how to behave in the temple and the various processes in the temple.

Prayers and mantras


gītā-śāstram idaṁ puṇyaṁ yaḥ paṭhet prayataḥ pumān

viṣṇoḥ padam avāpnoti bhaya-śokādi-varjitaḥ

gītādhyayana-śīlasya prāṇāyāma-parasya ca

naiva santi hi pāpāni pūrva-janma-kṛtāni

maline mocanaṁ puṁsāṁ jala-snānaṁ dine dine

sakṛd-gītāmbhasi snānaṁ saṁsāra-mala-nāśanam

gītā sugītā kartavyā kim anyaiḥ śāstra-vistaraiḥ

yā svayaṁ padmanābhasya mukha-padmād viniḥsṛtā

bhāratāmṛta-sarvasvaṁ viṣṇor vaktrād viniḥsṛtam

gītā-gańgodakaṁ pītvā punar-janma na vidyate

sarvopaniṣado gāvo dogdhā gopāla-nandanaḥ

pārtho vatsaḥ sudhīr bhoktā dugdhaṁ gītāmṛtaṁ mahat

ekaṁ śāstraṁ devakī-putra-gītam

eko devo devakī-putra eva

eko mantras tasya nāmāni yāni

karmāpy ekaṁ tasya devasya sevā

In: His Divine Grace A.C. Bhaktivedanta Swami Prabhupāda: Bhagavad-Gītā as it is; The Bhaktivedanta Book Trust, Groedinge 1987; P. 31 ff.

Prema Dhvani prayers

jaya oṁ viṣṇu-pāda paramahaṁsa parivrājakācārya aṣṭottara-śata śrī śrīmad a.c. bhaktivedānta svāmī mahārāja prabhupāda-kī jaya.

ISKCON founder-Ācārya Śrīla Prabhupāda-kī jaya.

jaya oṁ viṣṇu-pāda paramahaṁsa parivrājakācārya aṣṭottara-śata śrī śrīmad bhaktisiddhānta sarasvatī gosvāmī mahārāja prabhupāda-kī jaya.

jaya om viṣṇu-pāda śrīla gaurakiśora dāsa bābājī mahārāja-kī jaya.

jaya oṁ viṣṇu-pāda śrīla saccidānanda bhaktivinoda ṭhākura-kī jaya.

jaya oṁ viṣṇu-pāda vaiṣṇava-sārvabhauma śrīla jagannātha dāsa bābājī mahārāja-kī jaya.

jaya śrī rūpa sanātana bhaṭṭa-raghunātha śrī jīva gopāla bhaṭṭa dāsa raghunātha ṣaḍ-gosvāmī prabhu-kī jaya.

nāmācārya śrīla haridāsa ṭhākura-kī jaya.

prem-se kaho śrī-kṛṣṇa-caitanya prabhu nityānanda śrī advaita, gadādhara, śrīvāsādi gaura-bhakta-vṛnda-kī jaya.

śrī śrī rādha-kṛṣṇa, gopa-gopīnatha, śyāma-kuṇḍa, rādhā-kuṇḍa giri-govardhana-kī jaya.

śrī māyāpur dhāma-kī jaya.

śrī vṛndāvana dhāma-kī jaya.

gaṅgā-mayī-kī jaya.

yamunā-mayī-kī jaya.

bhakti-devī-kī jaya.

tulasī-devī-kī jaya.

ananta koṭi vaiṣṇava-vṛnda-kī jaya.

śrī hari-nāma saṅkīrtana-kī jaya.

grantha-rāja śrīmad-bhāgavatam -kī jaya.

samāveta bhakta-vṛnda-kī jaya.

gaura-premānande hari-haribol.

All glories to the assembled devotees. [three times]

All glories to Śrīla Prabhupāda.

In: GBC Deity Worship Research Group: Pañcarātra-Pradīpa - Illumination of Pañcarātra Vol. I; Bhaktivedanta Book Trust, Mayapur 1994; P. 293 ff.


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