Is ISKCON’s Arcana-paddhati Authorized?

[The video for this essay is available on YouTube at this link: click here.]

1. Introduction – Harmonizing Scripture (Śāstra) and the Guru’s Instruction

This paper investigates the philosophical and practical standards of arcanā (Deity worship) within the Vaiṣṇava tradition, specifically addressing the apparent contradiction between scriptural authority (śāstra) and the Founder-Ācārya’s simplified instructions for his neophyte disciples.

The necessity for this harmonization was highlighted by the arguments presented by Suvyakta Narasimha Dāsa in his video, “How the GBC changed Deity worship in ISKCON”. Suvyakta Narasimha Dāsa raises two core objections to the standardized Arcana-paddhati (Deity worship manual) adopted by the institution, claiming they represent deviations from Śrīla Prabhupāda’s original system:

1. The Ārati Standard Objection: The use of the detailed 4-2-3-7 circle formula for the dīpa (ghee lamp) is seen as an unauthorized addition, contradicting Prabhupāda’s initial, simple instruction to offer all items seven times.
2. The Bhoga Offering Protocol Objection: The temple practice of offering bhoga (food) directly to Lord Kṛṣṇa first, and subsequently offering the remnants (prasāda) to the Guru, is argued to be a reversal of the necessary ascending order taught by Prabhupāda: food must be offered to the Guru first for him to present it to Kṛṣṇa.

This document resolves these challenges by establishing the principle of śāstra as the ultimate pramāṇa (evidence), while simultaneously clarifying that the ācārya’s simple instructions were tactical concessions intended to quickly and enthusiastically engage neophytes without burdening them with the full complexity of śāstric regulations. The ultimate mandate is to embrace the complete scriptural standard, which fulfills the ācārya’s final, matured vision for the society’s permanent operation.

2. The Necessity of Śāstra (Prabhupāda Quotes)

Śrīla Prabhupāda consistently emphasized that all spiritual understanding and practice must be based on the authority of the revealed scriptures (śāstra). The Vedic injunction is to follow the guidance of sādhu (saintly persons), śāstra (scripture), and guru (spiritual master) (sādhu-śāstra-guru-vākya).

Here are quotes from Śrīla Prabhupāda supporting the necessity of śāstra:

• On Following the Spiritual Chain:

“One who understands and appreciates the disciplic succession is certainly advanced, and we should always be very careful to give full respect to those who have so carefully handled this Divine Fruit of transcendental knowledge before us. Even a slight change will spoil it. That is why I have always been so careful to give you only those things which I have heard from my Guru Maharaja.” (Letter to: Satswarupa & Hamsaduta, Vrindavana, India, August 1967)

• On Disturbing Society:

“Unless one refers to śāstra (śruti, smṛti and purāṇādi), one’s spiritual activity simply disturbs society.” (Śrī Caitanya-caritāmṛta, Madhya-līlā 20.353 purport)

3. Tantra Śāstras for Bonafide Sampradāyas

Every bonafide Vaiṣṇava sampradāya (disciplic succession) accepts specific secondary scriptures (Smṛti-śāstras) or Tantra-śāstras that codify the rules and regulations for devotional service (bhakti), especially for Deity worship.

• Madhvācārya Sampradāya: Tantrasāra-saṅgraha by Śrī Madhvācārya.
• Śrī Sampradāya (Rāmānuja): Works like Parama-saṁhitā and Īśvara-saṁhitā (part of the Pañcarātra literature).
• Gauḍīya Sampradāya: Hari-bhakti-vilāsa (HBV).

Hari-bhakti-vilāsa is the authorized Smṛti text for the Gauḍīya Vaiṣṇavas, outlining the correct behavior (sadācāra) and specific procedures for Deity worship. It was compiled by Śrīla Gopāla Bhaṭṭa Gosvāmī and commented upon by Śrīla Sanātana Gosvāmī, under the direct order of Śrī Caitanya Mahāprabhu. Its purpose was to establish clear standards of conduct and worship for the sampradāya.

4. Śrīla Prabhupāda on Deity Worship and Hari-bhakti-vilāsa

“Śrīla Rūpa Gosvāmī states that his elder brother (Sanātana Gosvāmī) has compiled Hari-bhakti-vilāsa for the guidance of the Vaiṣṇavas and therein has mentioned many rules and regulations to be followed by the Vaiṣṇavas. Some of them are very important and prominent, and he will now mention these very important items for our benefit. The purport of this statement is that Śrīla Rūpa Gosvāmī proposes to mention only basic principles, not details.” (The Nectar of Devotion, Chapter 3, Purport)

“Now beginning from this year’s Mayapur festival the devotees will begin preparing for Bhakti-sastri examination. Therefore we require a guidebook for Deity worship, arcana-paddhati, 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 my 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, 9, Jan 1976, Bombay.)

“Please continue to work on the Arcana-paddhati and finish it. We can not be sure that Pradyumna will come in time. Also, you can go on translating the drama of Girish Ghosh. Everyone here has appreciated it. As you translate the scenes, there should be people rehearsing it.” (Mayapur, 24 January, 1976, Vrindaban)

“The greatest danger to our movement will come when we manufacture and create our own process for worshiping the Deities. So don’t ask any more new questions, whatever is going on, follow it just to the exact standard as I have given you, that’s all…” (Letter to Dhruvananda, Bombay, January 4, 1973)

Hence it is observed that:

·       Prabhupad was particular about a standard of deity worship.

·       He instructed that devotees refer to Arcana-paddhati and got it translated personally.

·       Arcana-paddhati is based on Hari-bhakti-vilāsa.

·       He expected that devotees in ISKCON follow this system given by him and not manufacture anything themselves.

On Offering Through the Guru:

“Regarding your question about offering Prasadam, whatever is offered to the Deity actually it goes through the Spiritual Master. The Spiritual Master offers to Lord Chaitanya, and Lord Chaitanya offers it to Krishna. Then Radha Krishna eats, or Jagannatha eats, then Chaitanya Mahaprabhu eats, then the Spiritual Master eats, and it becomes Mahaprasadam.” (Letter to Arundhati, June 16, 1969, New Vrindaban)

On the Order of Worship (Ascending Order):

“The order of worshipping is first Spiritual Master, and then Lord Chaitanya, then Radha Krishna (as in the mantras or vande aham prayer).” (Letter to Himavati, April 1, 1970, Los Angeles)

5. The System of Offering According to Arcana-paddhati (derived from Hari-bhakti-vilāsa)

“Before each ārati, there is an offering of bhoga foodstuffs. The offering of foodstuffs before the maṅgala-āratl is the balya-bhoga and consists entirely of sweets. There is an offering before sṛṅgara-āratl, an offering before morning dhūpa-ārati, at midday there is the rāja-bhoga offering, in the late afternoon the vaikalika bhoga offering, before the sandhya-ārati there is the bhoga offering and before śayana-āratl in the evening the āratri bhoga offering. It is preferable that each Deity, including the spiritual master, should have Their own plates and Their own asanas to sit on while They take Their meal. The plates should be placed on a small individual low table placed on the floor before each Deity. If it is not possible to offer a plate and an āsana for each Deity, then one plate and iisana may be provided for each altar, except that separate places should be offered to the spiritual master and Lord Caitanya.”(Arcana-paddhati – Offering bhoga, page 3)

“The camphor is offered only at bhoga-ārati. It is offered four times to the lotus feet, twice to the navel region, three times to the lotus face, and seven times to all the limbs. The ghee lamp is offered in the same way as the camphor lamp, but at every full ārati.” (Arcana-paddhati – Offering Ārati, page 6)

The following table is presented to give a clear understanding of how to understand Prabhupāda’s instructions on offering bhoga so that it is understood in line with Arcana-paddhati.

Your Step	Status in HBV / Prabhupāda’s System	Explanation
1. One remembers his spiritual master.	Correct.	Remembering and offering obeisances to the Guru is the beginning of all spiritual activity, including pūjā (HBV: gurvādi-namanam).
2. Takes his blessings and then conducts ṣodaśopacāra pūjā.	Correct in Principle.	Guru-pūjā is performed before the main śrī-bhagavat-pūjā (which includes ṣoḍaśopacāra). The first step in Prabhupāda’s system is to beg the Guru’s permission and blessings to serve.
3. Offers that mahāprasāda again to guru.	Correct (Prabhupāda’s System).	This is the formal practice in the Gauḍīya tradition to honor the Guru. After the Lord is served, the remnants (mahāprasāda) are formally offered to the spiritual master (idaṁ mahā-prasādam and the guru-mūla-mantra).
4. Directly offering all items to guru for his honoring	Wrong	If this is the principle then it conflicts with the system of Hari-bhakti-vilāsa. Hence the Arcana-paddhati doesn’t recommend it. The ritviks recommend that in ārati, the agarbatti or lamp must fully be offered to the spiritual master and then to Kṛṣṇa. That raises two questions. 1. Can the mahāprasada of guru be offered to Kṛṣṇa? 2. Can the guru accept something that is not yet offered to Kṛṣṇa? None of these are authorized by the tantra śāstras recommended by Prabhupāda and so the cherry picked quotes and their interpretations are misleading.

 

6. The Order of Offering (As established by Śrīla Prabhupāda, supported by HBV’s emphasis on Guru)

Following the Hari-bhakti-vilāsa tradition and Śrīla Prabhupāda’s direct instruction, the order of offering in the Gauḍīya sampradāya is ascending:

• First to the Guru: All offerings (whether ārati items or bhoga) must first be mentally or physically presented to the Spiritual Master. This is recognized in HBV’s waking procedure which dictates bowing down to the Guru first.].
• The Guru Offers to the Chain: The Spiritual Master then offers it to Lord Caitanya (or the preceding ācāryas), who then offers it to Śrī Kṛṣṇa (or Rādhā-Kṛṣṇa/Jagannātha).
• Prasādam is Returned: After the Lord accepts, the remnants (mahāprasādam) is offered to Lord Caitanya, then the Spiritual Master, and finally distributed to the devotees.

7. The Foundation of Knowledge: Śāstra, Guru, and Samanvaya

Bhagavad-gītā (13.5) says:

क्षेत्रं क्षेत्री तथा कृत्स्नं यत्प्रोक्तं मतं मम ।
ऋषिभिर्बहुधा गीतं छन्दोभिर्विविधैः पृथक् ॥

Ṛṣibhir bahudhā gītaṁ chandobhir vividhaiḥ pṛthak |
Brahma-sūtra-padaiś caiva hetumadbhir viniścitaiḥ ||

“(This knowledge of the field of activities and the knower of activities) is described by various sages in various Vedic writings, and is especially presented in the Brahma-sūtra with all reasoning as to cause and effect.”

This verse establishes the threefold methodology for knowledge:

1. Authority of Sages (Ṛṣibhiḥ): The words of realized sages, accepted in disciplic succession.
2. Authority of the Vedas (Chandobhiḥ): The original, non-man-made (apauruṣeya) transcendental sounds, which are the supreme evidence (parama pramāṇa).
3. Logical & Systematic Presentation (Brahma-sūtra-padaiś caiva): The Brahma-sūtras provide the hetumadbhiḥ (logical, reasoned) and viniścitaiḥ (conclusive) summary, ensuring the knowledge is understood in its proper context (samanvaya).

Any instruction must ultimately be aligned with śāstra, interpreted correctly through the authorized lineage of the ācārya and paramparā.

8. The Disciple’s Dilemma (on 4-2-3-7 formula) and its Samanvaya

“Arati is performed at 1 1/2 hour before sunrise to awaken the Deities. Each offering is made by moving it in 7 big circles, starting at the Lotus Feet of the Lord, and going clockwise round. First of all, burning camphor or ghee (5 fires if possible) is offered in this way, slowly circling them before the Lord.” (Letter to Aniruddha – November 14, 1968, Los Angeles)

The ritviks are using the above quote to establish that GBC deviated from Śrīla Prabhupāda by introducing a system of offering the lamp to the Lord four times to the lotus feet, twice to the navel, thrice to the face and seven times to the whole body. It has also been argued previously about the process of offering to the spiritual master using a different quote of Prabhupāda. However, the disciple here would be in a dilemma when he comes across two apparent contradictory instructions of Prabhupāda.

The Dilemma: “The disciple is in a dilemma because whether he follows the above proposal or no, he deviates from Prabhupāda. By following the [4-2-3-7] formula, he violates the all items 7 instruction. By not following, he violates the instruction to follow Arcana-paddhati.”

This apparent contradiction between the Founder-Ācārya’s direct, simple instruction (7 straight circles) and his instruction to follow the śāstric manual (Arcana-paddhati / Hari-bhakti-vilāsa) is resolved by the principle of samanvaya (harmonization) through understanding the stage and intent of the instruction.

Resolution (Samanvaya)

1. Initial, Neophyte Instruction (7 Circles): Śrīla Prabhupāda’s instruction to offer all items seven times definitely applies to ārati procedure. It immediately established the spirit of worship (devotion, mindfulness, time regulation) and a uniform method without burdening newcomers with excessive detail.
2. Matured, Śāstric Instruction (Follow Arcana-paddhati): As the movement matured and temples were established, Prabhupāda’s instruction to “follow Arcana-paddhati” became the overriding directive. This instruction mandates the adoption of the full, detailed standard found in the Pancharātra texts, which is confirmed by the efforts of the Gosvāmīs (such as the Hari-bhakti-vilāsa).

The resolution is that the śāstric standard takes precedence as the movement’s permanent, established practice, because it fulfills Prabhupāda’s ultimate instruction to uphold the highest possible standard of worship.

• The Ghee Lamp (Dīpa) Standard: The established śāstric standard for the ghee lamp is the 4-2-3-7 formula to the main Deity:
  • 4 circles to the Lord’s lotus feet.
  • 2 circles to the Lord’s navel/waist.
  • 3 circles to the Lord’s face/head.
  • 7 circles to the Lord’s whole body.
• Other Items: For most other items (like incense, cloth, flowers, and conch water), the śāstric standard aligns with the simpler instruction of seven circles around the entire body of the Lord.

Thus, by following the detailed Arcana-paddhati, the disciple is following Prabhupāda more seriously by establishing the complete, non-deviating system he mandated for the society’s permanent operation.

The śāstras also say the same.

ādau catus padatalaika deśe
dvau nabhi deśe cha mukha mandale trin
sarveśu gateśu cha sapta vāran
āratrikam tān munayo vadanti

“The sages have stated that firstly one must offer the ārati four times at the lotus feet of the Lord, then twice at the navel region, thrice at the lotus face and then seven times to the whole body.” (Bramha Vaivarta Purāṇa)

This is quoted by Śrīla Rūpa Gosvāmī pada sūtra-upāsana vaiṣṇava pūjā-vidhi.

9. Conclusion: The Supremacy of Śāstra and the Acārya’s Context

The resolution to the apparent dilemma regarding Deity worship standards—from the number of circles in ārati to the timing of bhoga offering—lies in the two-part principle of Vedic authority: śāstra is the highest pramāṇa (evidence), and the ācārya (spiritual master) provides the context for its practical application.

1. The Authority of Śāstra (Highest Pramāṇa): The ultimate, non-deviating standard for all practices, including the full schedule for bhoga (food offering) and the specific movements for ārati, is enshrined in the canonical secondary scriptures, primarily the Hari-bhakti-vilāsa. This is the fixed standard for a mature institutional setting.
   • The Ārati Standard: The ultimate standard for the dīpa (ghee lamp) is the detailed, non-negotiable 4-2-3-7 formula cited from the Brahma-vaivarta Purāṇa: “ādau catuṣpāda talaika deśe dvau nābhi deśe ca mukha maṇḍale trīn sarveśu gateṣu ca sapta bārān āratrikam tān munayo vadanti” (four circles to the feet, two to the navel, three to the face, and seven to the whole body).
2. The Ācārya’s Pragmatism: Śrīla Prabhupāda’s initial, simpler instructions—such as offering all items seven times or instructing new devotees to use easily available foods for bhoga—were pragmatic concessions for his neophyte Western disciples. This methodology was designed to:
   • Engage Beginners: Quickly initiate devotees into the essential spirit of worship (bhāva) and obedience (śraddhā).
   • Avoid Burden: Prevent new practitioners from being overwhelmed by complex regulations, thus ensuring engagement and steady progress.

Therefore, the difference in standards is explained by Prabhupāda wanting to first engage his neophyte disciples in practical Deity worship without burdening them with more complex regulations. His later instruction to “follow Archana-paddhati” was the ultimate command, signifying his desire for the society to adopt the highest, non-deviating śāstric pramāṇa as the permanent, institutional standard. A disciple who adopts the full śāstric practice is, therefore, perfectly aligning with the Founder-Ācārya’s final, matured vision for his movement.