FolioCorpusŚrīmad-Bhāgavatam

11.27 · Lord Kṛṣṇa's Instructions on the Process of Deity Worship

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Book Bhagavata Canto 11 · S.U.M
U Uddhava Gita SB 11.7–11.29 · 13 sub-topics Open on bhagavata.keshavaswami.com ↗
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U - Uddhava-gita (7-29) In response to Uddhava’s heartfelt request, Krishna advised him to embrace renunciation and prepare to leave this world. Seeking guidance on how best to do this, Krishna began His explanations on a variety of topics, focusing in on the glory of pure devotional service. Particularly interesting passages include the instructions of the twenty-four gurus, the Bhiksu-gita and the Aila-gita. There is also an exposition on Varnasrama-dharma, as well as an explanation of the various constituents of material nature. These profound teachings are famed as the Uddhava-gita.

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U - Uddhava-gita (7-29)

U - Uddhava-gita (7-29) In response to Uddhava’s heartfelt request, Krishna advised him to embrace renunciation and prepare to leave this world. Seeking guidance on how best to do this, Krishna began His explanations on a variety of topics, focusing in on the glory of pure devotional service. Particularly interesting passages include the instructions of the twenty-four gurus, the Bhiksu-gita and the Aila-gita. There is also an exposition on Varnasrama-dharma, as well as an explanation of the various constituents of material nature. These profound teachings are famed as the Uddhava-gita.

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Avanti Brahmana and Bhiksu-Gita

U - Uddhava-gita (7-29) Avanti Brahmana and Bhiksu-Gita Chapter 23 Krishna narrated the story of a brahmana from Avanti who was plagued by greed and miserliness, and later found himself being exploited by his very own family members. Aside from them, his wealth was snatched away by thieves, governments, time and ultimately the will of providence. In that dire condition, stripped of everything, left poverty-stricken and alone, a deep feeling of renunciation developed within him. In an outpouring of spiritual realisation, he described the evils that arise with the acquisition of wealth; one loses their character and their relationships, spiralling into more and more misery. He concluded that the time had come to embrace detachment, and thus entered the sannyasa order of life. Begging from door to door, he was often verbally and physically attacked by ignorant persons unaware of his spiritual calibre. The Avanti brahmana , however, was completely fixed. In one celebrated verse, he described how the mind is the cause of all distress, and in another famous verse, known as the ‘sannyasa-mantra,’ he described how one can cross the insurmountable ocean of the material world through unbreakable determination in devotional service.

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Deity Worship and Bhakti-Yoga

U - Uddhava-gita (7-29) Deity Worship and Bhakti-Yoga Chapter 27, 28, 29 Uddhava requested Krishna to detail the process of deity worship. In response, Krishna first explained the different ways in which the deity can appear. The worshipper ( pujari ) must be clean, chant appropriate mantras , use the best paraphernalia possible, recite the holy name, and most of all, offer the worship with genuine devotion. Uddhava was confused: “The material body is dull, while the spirit soul is full of knowledge, so who actually experiences material existence?” Krishna explained that when the soul falsely identifies with the body, this material consciousness manifests, although it is actually like a dream state. Jnana-yoga assists one in distinguishing the spiritual from the material, the eternal from the temporary, and true happiness from fleeting sense enjoyment. Such clarity is required to remain steady and focused on the journey to purity. Krishna then described the yoga practice, which can afford one psychophysical benefits and mystic perfections. After hearing these descriptions, Uddhava requested Krishna to give a conclusive answer on the most effective means of perfection. Krishna again highlighted the supremacy of bhakti-yoga: “Always remembering Me, one should perform all his duties for Me without becoming impetuous. With mind and intelligence offered to Me, one should fix his mind in attraction to My devotional service.” He went on to describe the activities and consciousness of a bhakti-yogi . Krishna then instructed Uddhava to renounce the world and travel to Badarikasrama. The thought of separation overwhelmed Uddhava, who was in tears, but he installed the Lord within his heart and dutifully departed.

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Before and After the Uddhava-Gita

U - Uddhava-gita (7-29) Deity Worship and Bhakti-Yoga Before and After the Uddhava-Gita The events preceeding the Uddhava-gita and the subsequent history involving Maitreya and Vidura, are described in several sections of the Srimad-Bhagavatam. After the demigods profusely thanked Krishna for fulfilling His mission on earth, they invited Him to depart. First, Krishna arranged for the Yadu dynasty to be cursed, knowing that only by His arrangement could they be removed from the world. When Uddhava, Krishna’s cousin and dear associate, understood these plans, he requested to depart the world with his Lord. Krishna, however, encouraged Uddhava to prepare for sannyasa , and instructed him in transcendental knowledge (Uddhava-gita), the longest philosophical section in the entire Srimad-Bhagavatam. During His 125 years on Earth, Krishna visited Vrindavana, Mathura, Dwaraka, Hastinapura, other planetary systems, and even Maha Vaikunthaloka. The Lord had not, however, visited Badarikasrama where Nara-Narayana Rishis and the sages were eagerly waiting for Him. Thus, after imparting the knowledge, Krishna instructed Uddhava to travel to Badarikasrama and share the wisdom with them. Uddhava honoured Krishna’s wish and travelled to the North. While Uddhava was en route to Badarikasrama he heard about the Lord’s journey to Prabhasa. Turning back and following Lord Krishna from behind, he saw the Lord alone just after the withdrawal of the Yadu dynasty. The Lord then revealed further knowledge of Himself. It was at this time that Maitreya was present and heard those conversations. [ 37 ] After enlightening Uddhava, Krishna requested them both to leave; Uddhava to Badarikasrama and Maitreya to Haridwar. On his way to Badarikasrama, Uddhava halted in Vrindavana and on the banks of the Yamuna he met Vidura. Their conversation ( Canto Three, Chapters 1 - 4 ) revolved around many of Krishna’s pastimes. Vidura was hungry to know more about Krishna’s final instructions, and Uddhava thus directed him to meet Maitreya in Haridwar, since the Rishi had heard the very same instructions. Uddhava then continued to Badarikasrama, while Vidura and Maitreya met in Haridwar and had an enlightening conversation ( Canto Three, Chapter 5 onwards).

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Essential Similarities

U - Uddhava-gita (7-29) Deity Worship and Bhakti-Yoga Essential Similarities When we examine the Uddhava-gita and Bhagavad-gita, we clearly see that Krishna was teaching the same essential principles in both discourses. Here are some examples: 1) Comprehensiveness of the Knowledge: Bhagavad-gita 7.2: “I shall now declare unto you in full this knowledge, both phenomenal and numinous. This being known, nothing further shall remain for you to know.” Srimad-Bhagavatam 11.29.32: “When an inquisitive person comes to understand this knowledge, he has nothing further to know. After all, one who has drunk the most palatable nectar cannot remain thirsty.” 2) Studying the Conversation: Bhagavad-gita 18.70: “And I declare that he who studies this sacred conversation of ours worships Me by his intelligence.” Srimad-Bhagavatam 11.29.27-28: “He who loudly recites this supreme knowledge, which is the most lucid and purifying, becomes purified day by day, for he reveals Me to others with the lamp of transcendental knowledge. Anyone who regularly listens to this knowledge with faith and attention, all the while engaging in My pure devotional service, will never become bound by the reactions of material work.” 3) Sharing the Wisdom: Bhagavad-gita 18.68-69: “For one who explains this supreme secret to the devotees, pure devotional service is guaranteed, and at the end he will come back to Me. There is no servant in this world more dear to Me than he, nor will there ever be one more dear.” Srimad-Bhagavatam 11.29.26: “One who liberally disseminates this knowledge among My devotees is the bestower of the Absolute Truth, and to him I give My very own self.” 4) Concluding Words: Bhagavad-gita 18.65 - 66 : “Always think of Me, become My devotee, worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend. Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear.” Srimad-Bhagavatam 11.29.34: “A person who gives up all fruitive activities and offers himself entirely unto Me, eagerly desiring to render service unto Me, achieves liberation from birth and death and is promoted to the status of sharing My own opulences.” 5) Qualification to Understand: Bhagavad-gita 18.67: “This confidential knowledge may never be explained to those who are not austere, or devoted, or engaged in devotional service, nor to one who is envious of Me.” Srimad-Bhagavatam 11.29.30: “You should not share this instruction with anyone who is hypocritical, atheistic or dishonest, or with anyone who will not listen faithfully, who is not a devotee, or who is simply not humble.” 6) Effect on Listener: Bhagavad-gita 18.72 - 73 : Krishna: “O son of Prtha, O conqueror of wealth, have you heard this with an attentive mind? And are your ignorance and illusions now dispelled?” Arjuna: “My dear Krishna, O infallible one, my illusion is now gone. I have regained my memory by Your mercy. I am now firm and free from doubt and am prepared to act according to Your instructions.” Srimad-Bhagavatam 11.29.29 / 37 : Krishna: “My dear friend Uddhava, have you now completely understood this transcendental knowledge? Are the confusion and lamentation that arose in your mind now dispelled?” Uddhava: “O unborn, primeval Lord, although I had fallen into the great darkness of illusion, my ignorance has now been dispelled by Your merciful association. Indeed, how can cold, darkness and fear exert their power over one who has approached the brilliant sun?”

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Uddhava-Gita

U - Uddhava-gita (7-29) Deity Worship and Bhakti-Yoga Uddhava-Gita “The word sampatitam indicates that the falldown of the living entity is complete. In other words, he cannot get up again. Sri Uddhava therefore appeals to the Lord to be kind to these poor fallen souls, humbly represented by his own self. If one receives the Lord’s mercy, then even without any further qualification one can go back home, back to Godhead; and without the mercy of Lord Krishna, the most learned, austere, powerful, wealthy or beautiful man will be pathetically crushed by the material world’s machinery of illusion. The Supreme Personality of Godhead, as described here, is mahanubhava , or the greatest, most powerful and most merciful personality, whose influence extends everywhere. The Lord’s mercy is manifest in the form of His nectarean instructions such as Bhagavad-gita and the Uddhava-gita, being spoken here.” (11.19.10) The Uddhava-gita is an expansion of the Bhagavad-gita. Srila Prabhupada explains: “Undoubtedly, the Bhagavad-gita was spoken by the Lord on the Battlefield of Kuruksetra just to encourage Arjuna to fight, and yet to complete the transcendental knowledge of Bhagavad-gita, the Lord instructed Uddhava. The Lord wanted Uddhava to fulfill His mission and disseminate knowledge which He had not spoken even in Bhagavad-gita.” (SB 3.4.32)

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Entanglement, Liberation and Pure Love

U - Uddhava-gita (7-29) Entanglement, Liberation and Pure Love Chapter 10, 11, 12 Sukadeva Goswami continued narrating the instructions of Krishna to Uddhava. All forms of material enjoyment, even to the point of heavenly pleasures, are limited, temporary and full of duality. In the futile pursuit of such experiences, one degrades himself more and more. The entangled spirit soul begins the journey ‘back to purity’ after receiving transcendental knowledge from a spiritual master. By cultivating the mood and qualities of a true disciple, following transcendental instructions and engaging one’s propensities within the Varnasrama system, one gains release from material entanglement. Like two birds in a tree, the Lord and living entity reside within the body. The Lord is eternally liberated, sitting as an observer, while the conditioned soul perpetually tries to enjoy the fruits of the tree. When the soul is awakened to real knowledge he becomes liberated, and even though residing within the body, becomes completely detached from the enjoying spirit, never considering himself the ‘doer.’ The ultimate purpose of material detachment and Vedic study is to usher one into a loving relationship with the Lord. Such connection with the Lord, and the subsequent practice of devotional activities, causes numerous saintly qualities to manifest in one’s character. The most essential quality is surrender to Krishna since, it triggers all subsequent qualities to automatically appear. In conclusion, Krishna glorified the Vrindavana gopis , whose standard of love is beyond compare. Their deep attachment meant that every moment was spent in consciousness of Krishna. More important than gaining volumes of knowledge, Krishna explained, is to follow in their footsteps and develop a similar intensity of surrender and devotion.

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Knowledge to Bhakti

U - Uddhava-gita (7-29) Knowledge to Bhakti Chapter 19, 20, 21 Transcendental knowledge of the Lord should translate into an awakening of pure bhakti . All regulations, duties and recommendations of sastra are meant to bring one to this spontaneous devotion. After Uddhava asked a range of wonderful questions, Krishna, amongst other things, described the character of a self-realised soul and the deeper meaning of being tolerant, charitable, austere, heroic and truthful. He explained the real substance of happiness in life and who is actually a genuine friend. Though unalloyed bhakti is the ultimate goal, scriptures may promote various practices of study, austerity and fruitive work in a bid to gradually elevate the religious practitioner to a higher level of purity. Human birth on the earthly planets is the most wondrous gift, since it affords the soul the best opportunity to perfect life and escape material entanglement. Thus, by good fortune, if one begins the path of bhakti and attains the platform of pure devotion, relative considerations of purity and impurity no longer affect them. Such persons transcend good and bad karma.

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Pururava – Aila-Gita

U - Uddhava-gita (7-29) Pururava – Aila-Gita Chapter 26 Krishna recounted the history of Emperor Pururava, also known as Aila, who was attracted by the heavenly damsel, Urvasi. [ 36 ] After marrying her and later being separated, he was devastated, but eventually developed a deep spirit of renunciation. He expressed his innermost feelings in a song known as the Aila-gita: Absorbed in sense gratification, one becomes oblivious to the passing of time, neglecting the real purpose of life. Of material pleasures, sexual attraction is overwhelmingly strong, able to trap even the most powerful personalities in a web of illusion. Lust is ever-demanding and never satiated, and only one awakened by spiritual knowledge can break free. Though the body is temporary machinery, it’s packaged in such a way as to attract the mind. Thus, one must be constantly vigilant, avoid material enjoyers, and instead find the saintly souls who can cut such dangerous attachments of the mind with their sharpened words of wisdom. Freed from his material illusion, the Emperor attained perfect realisation of the Supreme Lord.

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Topmost Yoga System

U - Uddhava-gita (7-29) Topmost Yoga System Chapter 13, 14, 15, 16 Krishna stressed the necessity of developing the mode of goodness ( sattva ) in one’s mindset, lifestyle and habits, and then eventually transcending it through devotion. Fascinated, Uddhava asked the Lord to repeat the instructions He had previously imparted regarding this. Once, when Brahma was questioned by his sons, headed by Sanaka, about overcoming desires for sense gratification, the engineer of the universe felt incapable of answering and turned to the Lord for assistance. Appearing in the form of a swan ( Hamsa-avatara ), the Lord explained the nature of the mind. Not only is the mind drawn towards sense objects, but sense objects enter within the mind. Only by fixing the mind on the Lord, can one escape its devious influence. When we see the material energy independently of Krishna, it is likened to a dream state. For such persons, whether in wakefulness, sleep or deep sleep, all three are illusory since their grasp of reality is fundamentally flawed. Krishna reassured Uddhava that even if one is unable to give up sense gratification, the power of devotional service will eventually elevate them to the perfectional stage. With a vigilant eye, one should guard against the temptations of sense gratification, and learn to practice with the heart. When Uddhava desired clarification on which yoga system is most evolved, Krishna described the various mystic perfections (eight primary and ten secondary) and the processes to obtain them. The Lord then emphasised that practice of devotional service ( bhakti-yoga ) bears all these fruits, and most importantly connects one to the Supreme Person in a very intimate way. The Lord becomes conquered by pure devotion. Just as Krishna described His opulences to Arjuna in the Bhagavad-gita, Krishna explained to Uddhava how He is the essence of everything found in the world.

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Twenty-Four Gurus

U - Uddhava-gita (7-29) Twenty-Four Gurus Chapter 7, 8, 9 Sukadeva Goswami continued narrating the conversation between Krishna and Uddhava. Krishna confirmed He was indeed leaving the world. He urged Uddhava to embrace sannyasa and plan his departure too, since Kali-yuga would soon begin. Uddhava, feeling himself lowly and unqualified, requested an injection of transcendental knowledge to awaken his natural detachment. Krishna first explained how an intelligent person can observe the world around them and decipher powerful lessons to elevate their consciousness. To illustrate this, He narrated the story of an avadhuta brahmana who was wandering carefree in deep spiritual ecstasy. When Maharaja Yadu questioned him on how he attained such an enlightened state, the brahmana replied by delineating the 24 gurus through whom he received profound spiritual instruction. Some key lessons from these gurus are below (not an exhaustive analysis): • Earth: One should remain undisturbed by aggressors and instead be absorbed in selfless service to others. • Air: Though surrounded by material objects, and situated within a material body, one must learn to remain aloof and untouched. • Sky: The individual soul and Supersoul never mix with anything nor can be divided by anything. • Water: Saintly persons are purifying and pleasing, constantly moving and enlightening others with the beautiful sound of their words. • Fire: One should absorb things and yet remain untained by them – saintly persons, for example, can incinerate the karmic reactions of their followers and remain unaffected. • Moon: Apparent changes in the body do not affect the soul, which remains constant and unchanged. • Sun: One should accept material objects and then utilise them at the appropriate time, remaining unsullied in the process. • Pigeon: One must be careful of excessive affection and attachment, which inevitably causes suffering. • Python: One should avoid excessive endeavours for material preservation, and instead remain focused on one’s real spiritual self-interest. • Ocean: Regardless of success or failure, prosperity or struggle, one must remain steady and serene. • Moth: One must not fall prey to the allurement of sense objects, of which attraction to the opposite sex is foremost. • Honeybee: One must guard against greed and over-consumption, only accepting what is required for his daily maintenance. • Elephant: One should carefully avoid exploiting and enjoying the opposite sex, lest they create more complexities for themselves. • Honey Thief: If one acquires wealth and greedily stores it, he will inevitably be plundered. • Deer: Saintly renunciates should avoid mundane entertainment in the form of singing, dance or music. • Fish: Failing to control the urges of the tongue will likely cause one’s spiritual downfall. • Pingala: Having unsuccessfully tried to enjoy the material world, one should develop detachment from the illusory pursuits of material family, friendship and love. • Kurara Bird: By renouncing attachment and possessiveness, one experiences spiritual happiness. • Child: One who gives up concerns of home, children and reputation can wander freely without any anxiety. • Young Girl and Bracelets: When people live communally there is inevitably conflict, disagreement and frivolous conversation. • Arrow Maker: Through yoga practice, one must steady the mind and focus it on the Supreme Lord without deviation. • Snake: One should avoid making complicated practical arrangements, and rather accept a simple lifestyle for maintenance of the body. • Spider: The Lord utilises His energies to create the cosmic manifestation, which eventually reenters within Himself again. • Wasp: Whatever one constantly meditates on, that he will surely become.

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Understanding Material Nature

U - Uddhava-gita (7-29) Understanding Material Nature Chapter 22, 24, 25 Material nature ( prakrti ), which is constituted of different material elements, is impregnated by the glance of the Supreme ( purusa ). These material elements are analysed and quantified by different philosophers in different ways, since various elements evolve from each other and are closely related. When the living entity harbours material desires, he becomes entangled in the cycle of samsara , entering various gross bodies according to the different modes of material nature. The mind accompanies the soul through its material sojourn. A wise person disassociates himself from material nature, which is full of frustration, and thus remains on the safe, spiritual platform. The Avanti brahmana is a prime example (narrated in next section). Sankhya philosophy delineates the evolution of various material elements. After they are manifested, secondary creation is overseen by Brahma, who is born upon a lotus stem. Various planetary realms are created for living entities possessing different karmic configurations. The philosophy of sankhya is ultimately aimed at helping one develop a sense of detachment, seeing that material nature is real, but temporary. All elements eventually merge back into each other, and then ultimately into the body of the Lord. The modes of nature, each with their unique characteristics, pervade every aspect of the material reality. When a particular mode defeats the others, there are clear, observable symptoms. Krishna goes on to describe the activities, knowledge, environment, approach to work, faith, food, happiness and final destination of those in different modes. The ultimate way to transcend such material influence is through the practice of devotional service.

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Varnasrama

U - Uddhava-gita (7-29) Varnasrama Chapter 17, 18 Satya-yuga was populated with one class of spotless individuals, known as hamsa , but after the cosmic cycle entered Treta-yuga, the system of Varnasrama was introduced. Each division of occupation ( varna ) and order of life ( asrama ) has its unique role and responsibility, and specific character traits which identify it. In summary, Krishna concluded: “The main religious duties of a sannyasi are equanimity and nonviolence, whereas for the vanaprastha austerity and philosophical understanding of the difference between the body and soul are prominent. The main duties of a householder are to give shelter to all living entities and perform sacrifices, and the brahmacari is mainly engaged in serving the spiritual master.” Beyond all such divisions is the paramahamsa , who has purified the heart and is intimately connected with the Lord.

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— S.B. Keshava Swami, Book Bhagavata

Śrīmad-Bhāgavatam 11.27.1

↗
श्रीउद्धव उवाच क्रियायोगं समाचक्ष्व भवदाराधनं प्रभो । यस्मात्त्वां ये यथार्चन्ति सात्वता: सात्वतर्षभ ॥ १ ॥
śrī-uddhava uvāca
[shree-uddhava uvaacha]
kriyā-yogaṁ samācakṣva
[kriyaa-yogam samaachakshva]
bhavad-ārādhanaṁ prabho
[bhavad-aaraadhanam prabho]
yasmāt tvāṁ ye yathārcanti
[yasmaat tvaam ye yathaarchanti]
sātvatāḥ sātvatarṣabha
[saatvataah saatvatarshabha]
Word-for-word
śrī-uddhavaḥ uvāca — Śrī Uddhava said kriyā-yogam — the prescribed method of activity samācakṣva — please explain bhavat — of You ārādhanam — the Deity worship prabho — O Lord yasmāt — based on what kind of form tvām — You ye — who yathā — in what manner arcanti — they worship sātvatāḥ — the devotees sātvata-ṛṣabha — O master of the devotees.
Blended reading (Sanskrit + English inline)
śrī-uddhava uvāca
śrī-uddhavaḥ uvāca
Śrī Uddhava said
kriyā-yogaṁ samācakṣva
kriyā-yogam
the prescribed method of activity
samācakṣva
please explain
bhavad-ārādhanaṁ prabho
bhavat
of You
ārādhanam
the Deity worship
prabho
O Lord
yasmāt tvāṁ ye yathārcanti
yasmāt
based on what kind of form
tvām
You
ye
who
yathā
in what manner
arcanti
they worship
sātvatāḥ sātvatarṣabha
sātvatāḥ
the devotees
sātvata-ṛṣabha
O master of the devotees.
Śrī Uddhava said: My dear Lord, O master of the devotees, please explain to me the prescribed method of worshiping You in Your Deity form. What are the qualifications of those devotees who worship the Deity, on what basis is such worship established, and what is the specific method of worship?
Purport

In addition to performing their prescribed duties, devotees of the Lord engage in regulated worship of the Lord in His Deity form in the temple. Such worship acts powerfully to cleanse the heart of both the lust to enjoy one’s material body and the material family attachment that results directly from this lust. To be effective, however, the process of Deity worship must be performed in the authorized way. Therefore Uddhava now inquires from the Lord about this subject.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Uddhava said: O Lord, O master of the devotees! Please explain your worship called kriyā-yoga, taking shelter of which the devotees worship you in the proper way. In the Twenty-seventh Chapter, Kṛṣṇa describes bhakti in the form of deity worship, called kriyā-yoga, along with the various articles of worship, while engaging in one’s prescribed duties. Bhakti without association of devotees is difficult for persons whose minds are attached to sons and wife. Uddhava asks about such persons, who follow deity worship mentioned in the scriptures in order to free them from this attachment. Describe kriyā-yoga, taking shelter of which (yasmāt) the devotees worship you.
Related lectures
Personal Guidance
Uddhava asks for the prescribed method of worshiping the Lord in His Deity form, the qualifications of devotees, the basis, and details of worship. Practical inquiry sets up practical answer.
Reflection Questions
  • What does my own Deity worship lack in clarity of procedure?
  • What question would I most want answered?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.27.2

↗
एतद् वदन्ति मुनयो मुहुर्नि:श्रेयसं नृणाम् । नारदो भगवान् व्यास आचार्योऽङ्गिरस: सुत: ॥ २ ॥
etad vadanti munayo
[etad vadanti munayo]
muhur niḥśreyasaṁ nṛṇām
[muhur nihshreyasam nrinaam]
nārado bhagavān vyāsa
[naarado bhagavaan vyaasa]
ācāryo ’ṅgirasaḥ sutaḥ
[aachaaryo ’ngirasah sutah]
Word-for-word
etat — this vadanti — they say munayaḥ — the great sages muhuḥ — repeatedly niḥśreyasam — the highest goal of life nṛṇām — for men nāradaḥ — Nārada Muni bhagavān vyāsaḥ — Śrīla Vedavyāsa ācāryaḥ — my spiritual master aṅgirasaḥ — of Aṅgirā sutaḥ — the son.
Blended reading (Sanskrit + English inline)
etad vadanti munayo
etat
this
vadanti
they say
munayaḥ
the great sages
muhur niḥśreyasaṁ nṛṇām
muhuḥ
repeatedly
niḥśreyasam
the highest goal of life
nṛṇām
for men
nārado bhagavān vyāsa
nāradaḥ
Nārada Muni
bhagavān vyāsaḥ
Śrīla Vedavyāsa
ācāryo ’ṅgirasaḥ sutaḥ
ācāryaḥ
my spiritual master
aṅgirasaḥ
of Aṅgirā
sutaḥ
the son.
All the great sages repeatedly declare that such worship brings the greatest benefit possible in human life. This is the opinion of Nārada Muni, the great Vyāsadeva and my own spiritual master, Bṛhaspati.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
All the great sages repeatedly declare that such worship brings the greatest benefit in human life. This is the opinion of Nārada Muni, the great Vyāsadeva and my own guru, Bṛhaspati.
Personal Guidance
Great sages repeatedly say such worship is the greatest benefit possible in human life — Nārada, Vyāsa, Bṛhaspati agree. Lineage agreement is highlighted.
Reflection Questions
  • Do I treat Deity worship as 'one option' rather than the great benefit named?
  • What would taking the consensus seriously change?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.27.3-4

↗
नि:सृतं ते मुखाम्भोजाद् यदाह भगवानज: । पुत्रेभ्यो भृगुमुख्येभ्यो देव्यै च भगवान् भव: ॥ ३ ॥ एतद् वै सर्ववर्णानामाश्रमाणां च सम्मतम् । श्रेयसामुत्तमं मन्ये स्‍त्रीशूद्राणां च मानद ॥ ४ ॥
niḥsṛtaṁ te mukhāmbhojād
[nihsritam te mukhaambhojaad]
yad āha bhagavān ajaḥ
[yad aaha bhagavaan ajah]
putrebhyo bhṛgu-mukhyebhyo
[putrebhyo bhrigu-mukhyebhyo]
devyai ca bhagavān bhavaḥ
[devyai cha bhagavaan bhavah]
etad vai sarva-varṇānām
[etad vai sarva-varnaanaam]
āśramāṇāṁ ca sammatam
[aashramaanaam cha sammatam]
śreyasām uttamaṁ manye
[shreyasaam uttamam manye]
strī-śūdrāṇāṁ ca māna-da
[stree-shoodraanaam cha maana-da]
Word-for-word
niḥsṛtam — emanated te — Your mukha-ambhojāt — from the lotus mouth yat — which āha — spoke bhagavān — the great lord ajaḥ — self-born Brahmā putrebhyaḥ — to his sons bhṛgu-mukhyebhyaḥ — headed by Bhṛgu devyai — to the goddess Pārvatī ca — and bhagavān bhavaḥ — Lord Śiva etat — this (process of Deity worship) vai — indeed sarva-varṇānām — by all the occupational classes of society āśramāṇām — and spiritual orders ca — also sammatam — approved śreyasām — of different kinds of benefit in life uttamam — the topmost manye — I think strī — for women śūdrāṇām — and low-class workers ca — also māna-da — O magnanimous Lord.
Blended reading (Sanskrit + English inline)
niḥsṛtaṁ te mukhāmbhojād
niḥsṛtam
emanated
te
Your
mukha-ambhojāt
from the lotus mouth
yad āha bhagavān ajaḥ
yat
which
āha
spoke
bhagavān
the great lord
ajaḥ
self-born Brahmā
putrebhyo bhṛgu-mukhyebhyo
putrebhyaḥ
to his sons
bhṛgu-mukhyebhyaḥ
headed by Bhṛgu
devyai ca bhagavān bhavaḥ
devyai
to the goddess Pārvatī
ca
and
bhagavān bhavaḥ
Lord Śiva
etad vai sarva-varṇānām
etat
this (process of Deity worship)
vai
indeed
sarva-varṇānām
by all the occupational classes of society
āśramāṇāṁ ca sammatam
āśramāṇām
and spiritual orders
ca
also
sammatam
approved
śreyasām uttamaṁ manye
śreyasām
of different kinds of benefit in life
uttamam
the topmost
manye
I think
strī-śūdrāṇāṁ ca māna-da
strī
for women
śūdrāṇām
and low-class workers
ca
also
māna-da
O magnanimous Lord.
O most magnanimous Lord, the instructions on this process of Deity worship first emanated from Your lotus mouth. Then they were spoken by the great Lord Brahmā to his sons, headed by Bhṛgu, and by Lord Śiva to his wife, Pārvatī. This process is accepted by and appropriate for all the occupational and spiritual orders of society. Therefore I consider worship of You in Your Deity form to be the most beneficial of all spiritual practices, even for women and śūdras.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O most magnanimous Lord, the instructions on deity worship first emanated from your lotus mouth. Then they were spoken by the great Brahmā to his sons, headed by Bhṛgu, and by Śiva to his wife, Pārvatī. This type of worship is approved as the best for all the occupational and spiritual orders of society, even for women and śūdras. Etat means deity worship.
Personal Guidance
The instructions emanated from the Lord's mouth, were spoken by Brahmā to his sons and by Śiva to Pārvatī, and are accepted by all classes. The chain of transmission is honored.
Reflection Questions
  • Whom in my own lineage spoke me into this practice?
  • How does naming the chain strengthen the practice?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.27.5

↗
एतत् कमलपत्राक्ष कर्मबन्धविमोचनम् । भक्ताय चानुरक्ताय ब्रूहि विश्वेश्वरेश्वर ॥ ५ ॥
etat kamala-patrākṣa
[etat kamala-patraaksha]
karma-bandha-vimocanam
[karma-bandha-vimochanam]
bhaktāya cānuraktāya
[bhaktaaya chaanuraktaaya]
brūhi viśveśvareśvara
[broohi vishveshvareshvara]
Word-for-word
etat — this kamala-patra-akṣa — O lotus-eyed Lord karma-bandha — from the bondage of material work vimocanam — the means of liberation bhaktāya — to Your devotee anuraktāya — who is very attached brūhi — please speak viśva-īśvara — of all the lords of the universe īśvara — O Supreme Lord.
Blended reading (Sanskrit + English inline)
etat kamala-patrākṣa
etat
this
kamala-patra-akṣa
O lotus-eyed Lord
karma-bandha-vimocanam
karma-bandha
from the bondage of material work
vimocanam
the means of liberation
bhaktāya cānuraktāya
bhaktāya
to Your devotee
anuraktāya
who is very attached
brūhi viśveśvareśvara
brūhi
please speak
viśva-īśvara
of all the lords of the universe
īśvara
O Supreme Lord.
O lotus-eyed one, O Supreme Lord of all lords of the universe, please explain to Your devoted servant this means of liberation from the bondage of work.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O lotus-eyed one! O Supreme Lord of all lords of the universe! Please explain this means of liberation from the bondage of work for your devotee having material attachments. “But you are my devotee, completely attached to me. Why do you need this?” Explain this for the devotee who has attachment to material things.
Personal Guidance
Uddhava asks the Lord to explain the means of liberation from the bondage of work. The link between worship and liberation is named.
Reflection Questions
  • Do I see Deity worship as a step toward freedom or as an end in itself?
  • What does seeing it as means open up?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.27.6

↗
श्रीभगवानुवाच न ह्यन्तोऽनन्तपारस्य कर्मकाण्डस्य चोद्धव । सङ्‌क्षिप्तं वर्णयिष्यामि यथावदनुपूर्वश: ॥ ६ ॥
śrī-bhagavān uvāca
[shree-bhagavaan uvaacha]
na hy anto ’nanta-pārasya
[na hy anto ’nanta-paarasya]
karma-kāṇḍasya coddhava
[karma-kaandasya choddhava]
saṅkṣiptaṁ varṇayiṣyāmi
[sankshiptam varnayishyaami]
yathāvad anupūrvaśaḥ
[yathaavad anupoorvashah]
Word-for-word
śrī-bhagavān uvāca — the Supreme Personality of Godhead said na — there is not hi — indeed antaḥ — any end ananta-pārasya — of the boundless karma-kāṇḍasya — Vedic prescriptions for the execution of worship ca — and uddhava — O Uddhava saṅkṣiptam — in brief varṇayiṣyāmi — I shall explain yathā-vat — in a suitable manner anupūrvaśaḥ — in the appropriate order.
Blended reading (Sanskrit + English inline)
śrī-bhagavān uvāca
śrī-bhagavān uvāca
the Supreme Personality of Godhead said
na hy anto ’nanta-pārasya
na
there is not
hi
indeed
antaḥ
any end
ananta-pārasya
of the boundless
karma-kāṇḍasya coddhava
karma-kāṇḍasya
Vedic prescriptions for the execution of worship
ca
and
uddhava
O Uddhava
saṅkṣiptaṁ varṇayiṣyāmi
saṅkṣiptam
in brief
varṇayiṣyāmi
I shall explain
yathāvad anupūrvaśaḥ
yathā-vat
in a suitable manner
anupūrvaśaḥ
in the appropriate order.
The Supreme Personality of Godhead said: My dear Uddhava, there is no end to the innumerable Vedic prescriptions for executing Deity worship; so I shall explain this topic to you briefly, one step at a time.
Purport

Here the word karma-kāṇḍa refers to the various Vedic methods of worship, culminating in Deity worship of the Supreme Personality of Godhead. Just as the means of sense gratification and material renunciation are innumerable, the transcendental pastimes and qualities the Supreme Personality of Godhead enjoys in His own abode, called Vaikuṇṭha, are also innumerable. The various concepts of piety and methods of purification in the material world ultimately cannot be reconciled amongst themselves without accepting the Absolute Truth, the Personality of Godhead, since without appreciation of Him there is no definitive understanding of what is actually obligatory for a human being. Even though almost all human beings are engaged in various processes of worship, the Lord will now summarize this topic, describing how one should worship Him in His Deity form.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The Supreme Lord said: O Uddhava! There is no end to the details of deity worship; so I shall explain this topic to you briefly, one step at a time. There is no end to the details of karma-kāṇḍa, meaning deity worship, because there can be no end to that which is unlimited in terms of scripture and performance.
Personal Guidance
There is no end to Vedic prescriptions for Deity worship; the Lord will explain briefly, step by step. Even the cosmos has too many rules — selection is necessary.
Reflection Questions
  • Where do I overwhelm myself with rules instead of selecting a workable subset?
  • What single sequence could I follow steadily?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.27.7

↗
वैदिकस्तान्त्रिको मिश्र इति मे त्रिविधो मख: । त्रयाणामीप्सितेनैव विधिना मां समर्चरेत् ॥ ७ ॥
vaidikas tāntriko miśra
[vaidikas taantriko mishra]
iti me tri-vidho makhaḥ
[iti me tri-vidho makhah]
trayāṇām īpsitenaiva
[trayaanaam eepsitenaiva]
vidhinā māṁ samarcaret
[vidhinaa maam samarcharet]
Word-for-word
vaidikaḥ — according to the four Vedas tāntrikaḥ — according to practical, explanatory literatures miśraḥ — mixed iti — thus me — of Me tri-vidhaḥ — of three kinds makhaḥ — sacrifice trayāṇām — of the three īpsitena — that which one feels to be most suitable eva — certainly vidhinā — by the process mām — Me samarcaret — one should properly worship.
Blended reading (Sanskrit + English inline)
vaidikas tāntriko miśra
vaidikaḥ
according to the four Vedas
tāntrikaḥ
according to practical, explanatory literatures
miśraḥ
mixed
iti me tri-vidho makhaḥ
iti
thus
me
of Me
tri-vidhaḥ
of three kinds
makhaḥ
sacrifice
trayāṇām īpsitenaiva
trayāṇām
of the three
īpsitena
that which one feels to be most suitable
eva
certainly
vidhinā māṁ samarcaret
vidhinā
by the process
mām
Me
samarcaret
one should properly worship.
One should carefully worship Me by selecting one of the three methods by which I receive sacrifice: Vedic, tantric or mixed.
Purport

Vaidika refers to sacrifice performed with mantras from the four Vedas and auxiliary Vedic literature. Tāntrika refers to such literatures as the Pañcarātra and the Gautamīya-tantra. And “mixed” indicates utilization of both literatures. It should be remembered that superficial imitation of elaborate Vedic sacrifices will not bring one the actual perfection of life. One must perform sacrifice according to the prescription of the Supreme Lord, who recommends for this age the chanting of His holy names: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
One should carefully worship me by selecting one of the three methods of deity worship: Vedic, tantric or mixed. Vedic worship consists of using mantras such as puruṣa-sūkta from the Vedas, and using procedures from the Vedas. Tāntrika means procedures described in works such as Gautamīya-tantra. Mixed deity worship uses procedures or mantras such as the eight syllable mantra, described in both the Vedas and tantras. Makhaḥ means deity worship. Among the three methods, one should worship me by one’s preferred method.
Personal Guidance
One should worship by selecting one of three methods — Vedic, tantric, or mixed. Choose, don't survey.
Reflection Questions
  • Which method has my own tradition primarily given me?
  • Am I trying to do all three when one would suffice?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.27.8

↗
यदा स्वनिगमेनोक्तं द्विजत्वं प्राप्य पूरुष: । यथा यजेत मां भक्त्या श्रद्धया तन्निबोध मे ॥ ८ ॥
yadā sva-nigamenoktaṁ
[yadaa sva-nigamenoktam]
dvijatvaṁ prāpya pūruṣaḥ
[dvijatvam praapya poorushah]
yathā yajeta māṁ bhaktyā
[yathaa yajeta maam bhaktyaa]
śraddhayā tan nibodha me
[shraddhayaa tan nibodha me]
Word-for-word
yadā — when sva — specified according to one’s qualification nigamena — by the Vedas uktam — enjoined dvijatvam — the status of becoming twice-born prāpya — achieving pūruṣaḥ — a person yathā — in which way yajeta — he should execute worship mām — unto Me bhaktyā — with devotion śraddhayā — with faith tat — that nibodha — please hear me — from Me.
Blended reading (Sanskrit + English inline)
yadā sva-nigamenoktaṁ
yadā
when
sva
specified according to one’s qualification
nigamena
by the Vedas
uktam
enjoined
dvijatvaṁ prāpya pūruṣaḥ
dvijatvam
the status of becoming twice-born
prāpya
achieving
pūruṣaḥ
a person
yathā yajeta māṁ bhaktyā
yathā
in which way
yajeta
he should execute worship
mām
unto Me
bhaktyā
with devotion
śraddhayā tan nibodha me
śraddhayā
with faith
tat
that
nibodha
please hear
me
from Me.
Now please listen faithfully as I explain exactly how a person who has achieved twice-born status through the relevant Vedic prescriptions should worship Me with devotion.
Purport

The word sva-nigamena refers to the particular Vedic injunctions relevant to one’s social and occupational status. Members of the brāhmaṇa, kṣatriya and vaiśya communities all achieve dvijatvam, twice-born status, by initiation into the Gāyatrī mantra. Traditionally, fully qualified brāhmaṇa boys may be initiated at age eight, kṣatriyas at eleven and vaiśyas at twelve, provided the proper conditions are met. Having achieved twice-born status, one should faithfully worship the Supreme Personality of Godhead in His form of the Deity, as the Lord Himself will describe.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Now please listen faithfully as I explain exactly how a person who has achieved twice-born status through the relevant Vedic prescriptions should worship me with devotion. Please understand how (yadā), having attained twice-born status according to the rules of the Vedas according to his qualification (sva-nigamena), a person should worship me.
Personal Guidance
Please listen as I explain how one who has achieved twice-born status through Vedic prescriptions should worship with devotion. The audience is named.
Reflection Questions
  • What status of qualification do I hold in my own tradition, and what worship does it call for?
  • Am I matching practice to qualification?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.27.9

↗
अर्चायां स्थण्डिलेऽग्नौ वा सूर्ये वाप्सु हृदि द्विज: । द्रव्येण भक्तियुक्तोऽर्चेत् स्वगुरुं माममायया ॥ ९ ॥
arcāyāṁ sthaṇḍile ’gnau vā
[archaayaam sthandile ’gnau vaa]
sūrye vāpsu hṛdi dvijaḥ
[soorye vaapsu hridi dvijah]
dravyeṇa bhakti-yukto ’rcet
[dravyena bhakti-yukto ’rchet]
sva-guruṁ mām amāyayā
[sva-gurum maam amaayayaa]
Word-for-word
arcāyām — within the Deity form sthaṇḍile — in the earth agnau — in fire vā — or sūrye — in the sun vā — or apsu — in water hṛdi — in the heart dvijaḥ — the brāhmaṇa dravyeṇa — by various paraphernalia bhakti-yuktaḥ — endowed with devotion arcet — he should worship sva-gurum — his worshipable Lord mām — Me amāyayā — without any deception.
Blended reading (Sanskrit + English inline)
arcāyāṁ sthaṇḍile ’gnau vā
arcāyām
within the Deity form
sthaṇḍile
in the earth
sūrye vāpsu hṛdi dvijaḥ
dravyeṇa bhakti-yukto ’rcet
sva-guruṁ mām amāyayā
agnau
in fire
vā
or
sūrye
in the sun
vā
or
apsu
in water
hṛdi
in the heart
dvijaḥ
the brāhmaṇa
dravyeṇa
by various paraphernalia
bhakti-yuktaḥ
endowed with devotion
arcet
he should worship
sva-gurum
his worshipable Lord
mām
Me
amāyayā
without any deception.
A twice-born person should worship Me, his worshipable Lord, without duplicity, offering appropriate paraphernalia in loving devotion to My Deity form or to a form of Me appearing upon the ground, in fire, in the sun, in water or within the worshiper’s own heart.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
A twice-born person should worship me, his worshipable Lord, without duplicity, offering appropriate paraphernalia in loving devotion to me in the deity form, in the ground, in fire, in the sun, in water or within the worshiper’s own heart. Arcāyām means in the deity form.
Related lectures
Personal Guidance
A twice-born should worship without duplicity, offering appropriate paraphernalia in devotion — to a Deity form, on the ground, in fire, sun, water, or the heart. Many media; one Lord.
Reflection Questions
  • Which medium of worship is easiest for me, and which neglected?
  • What new medium might I try?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.27.10

↗
पूर्वं स्‍नानं प्रकुर्वीत धौतदन्तोऽङ्गशुद्धये । उभयैरपि च स्‍नानं मन्त्रैर्मृद्ग्रहणादिना ॥ १० ॥
pūrvaṁ snānaṁ prakurvīta
[poorvam snaanam prakurveeta]
dhauta-danto ’ṅga-śuddhaye
[dhauta-danto ’nga-shuddhaye]
ubhayair api ca snānaṁ
[ubhayair api cha snaanam]
mantrair mṛd-grahaṇādinā
[mantrair mrid-grahanaadinaa]
Word-for-word
pūrvam — first snānam — bath prakurvīta — one should perform dhauta — having cleaned dantaḥ — his teeth aṅga — of the body śuddhaye — for purification ubhayaiḥ — with both kinds api ca — also snānam — bathing mantraiḥ — with mantras mṛt-grahaṇa-ādinā — by smearing with earth and so on.
Blended reading (Sanskrit + English inline)
pūrvaṁ snānaṁ prakurvīta
pūrvam
first
snānam
bath
prakurvīta
one should perform
dhauta-danto ’ṅga-śuddhaye
dhauta
having cleaned
dantaḥ
his teeth
ubhayair api ca snānaṁ
aṅga
of the body
śuddhaye
for purification
ubhayaiḥ
with both kinds
api ca
also
snānam
bathing
mantrair mṛd-grahaṇādinā
mantraiḥ
with mantras
mṛt-grahaṇa-ādinā
by smearing with earth and so on.
One should first purify his body by cleansing his teeth and bathing. Then one should perform a second cleansing by smearing the body with earth and chanting both Vedic and tantric mantras.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
One should first purify the body by cleansing the teeth and bathing. Then one should perform a second cleansing by smearing the body with earth and chanting both Vedic and tantric mantras. He should use both Vedic and tantric mantras for the second cleansing.
Personal Guidance
Purify the body by brushing teeth and bathing; a second cleansing by smearing with earth while chanting Vedic and tantric mantras. Cleanliness is approached methodically.
Reflection Questions
  • Where could I add a second-level cleansing — physical or mental — before worship?
  • What would precision in cleanliness yield?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.27.11

↗
सन्ध्योपास्त्यादिकर्माणि वेदेनाचोदितानि मे । पूजां तै: कल्पयेत् सम्यक् सङ्कल्प: कर्मपावनीम् ॥ ११ ॥
sandhyopāstyādi-karmāṇi
[sandhyopaastyaadi-karmaani]
vedenācoditāni me
[vedenaachoditaani me]
pūjāṁ taiḥ kalpayet samyak-
[poojaam taih kalpayet samyak-]
saṅkalpaḥ karma-pāvanīm
[sankalpah karma-paavaneem]
Word-for-word
sandhyā — at the three junctures of the day (dawn, noon and sunset) upāsti — worship (by chanting the Gāyatrī mantra) ādi — and so on karmāṇi — prescribed duties vedena — by the Vedas ācoditāni — recommended me — My pūjām — worship taiḥ — by these activities kalpayet — one should perform samyak-saṅkalpaḥ — who has perfectly fixed his determination (that the object of his endeavor will be the Personality of Godhead) karma — the reaction of fruitive work pāvanīm — which eradicates.
Blended reading (Sanskrit + English inline)
sandhyopāstyādi-karmāṇi
sandhyā
at the three junctures of the day (dawn, noon and sunset)
upāsti
worship (by chanting the Gāyatrī mantra)
ādi
and so on
karmāṇi
prescribed duties
vedenācoditāni me
vedena
by the Vedas
ācoditāni
recommended
me
My
pūjāṁ taiḥ kalpayet samyak-
pūjām
worship
taiḥ
by these activities
kalpayet
one should perform
samyak-saṅkalpaḥ
who has perfectly fixed his determination (that the object of his endeavor will be the Personality of Godhead)
saṅkalpaḥ karma-pāvanīm
karma
the reaction of fruitive work
pāvanīm
which eradicates.
Fixing the mind on Me, one should worship Me by his various prescribed duties, such as chanting the Gāyatrī mantra at the three junctures of the day. Such performances are enjoined by the Vedas and purify the worshiper of reactions to fruitive activities.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Completely satisfied, the person should perform my worship, which destroys karma, along with performing his various prescribed duties, such as chanting the Gāyatrī mantra at the three junctures of the day mentioned in the Vedas. He, completely satisfied (samyak-saṅkalpaḥ), should perform my worship, which destroys karma, along with duties prescribed in the Vedas.
Personal Guidance
Fixing the mind on Me, worship through prescribed duties such as Gāyatrī at the three junctures; these practices purify karma reactions. Daily anchors do real cleansing.
Reflection Questions
  • Which juncture — dawn, noon, sunset — is firmest in my practice, and which not?
  • What single addition would balance them?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.27.12

↗
शैली दारुमयी लौही लेप्या लेख्या च सैकती । मनोमयी मणिमयी प्रतिमाष्टविधा स्मृता ॥ १२ ॥
śailī dāru-mayī lauhī
[shailee daaru-mayee lauhee]
lepyā lekhyā ca saikatī
[lepyaa lekhyaa cha saikatee]
mano-mayī maṇi-mayī
[mano-mayee mani-mayee]
pratimāṣṭa-vidhā smṛtā
[pratimaashta-vidhaa smritaa]
Word-for-word
śailī — made of stone dāru-mayī — made of wood lauhī — made of metal lepyā — made of clay, sandalwood and other substances laid down as a paste lekhyā — painted ca — and saikatī — made of sand manaḥ-mayī — conceived of in the mind maṇi-mayī — made of jewels pratimā — the Deity aṣṭa-vidhā — in eight varieties smṛtā — it is remembered.
Blended reading (Sanskrit + English inline)
śailī dāru-mayī lauhī
śailī
made of stone
dāru-mayī
made of wood
lauhī
made of metal
lepyā lekhyā ca saikatī
lepyā
made of clay, sandalwood and other substances laid down as a paste
lekhyā
painted
ca
and
saikatī
made of sand
mano-mayī maṇi-mayī
manaḥ-mayī
conceived of in the mind
maṇi-mayī
made of jewels
pratimāṣṭa-vidhā smṛtā
pratimā
the Deity
aṣṭa-vidhā
in eight varieties
smṛtā
it is remembered.
The Deity form of the Lord is said to appear in eight varieties — stone, wood, metal, earth, paint, sand, the mind or jewels.
Purport

Śrīla Jīva Gosvāmī explains that certain Deity forms, such as those made of sand, are manifested for a brief time to fulfill a personal desire of the worshiper. Those, however, who desire to attain pure love of God should worship the permanent form of the Deity (made, for instance, of marble, gold or brass), and they should maintain continual worship. In Kṛṣṇa consciousness there is no scope for neglecting the worship of the Supreme Personality of Godhead.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The deity form of the Lord is said to appear in eight varieties—stone, wood, metal, clay, paint, sand, the mind or jewels. The types of deities are mentioned. Śailī means “made of stone.” Lauhī means “made of metals like gold.”
Personal Guidance
The Deity appears in eight forms: stone, wood, metal, earth, paint, sand, mind, jewels. The Lord chooses many vehicles.
Reflection Questions
  • Which medium of Deity have I personally worshiped most?
  • Could I create even a mental Deity-image as a daily anchor?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.27.13

↗
चलाचलेति द्विविधा प्रतिष्ठा जीवमन्दिरम् । उद्वासावाहने न स्त: स्थिरायामुद्धवार्चने ॥ १३ ॥
calācaleti dvi-vidhā
[chalaachaleti dvi-vidhaa]
pratiṣṭhā jīva-mandiram
[pratishthaa jeeva-mandiram]
udvāsāvāhane na staḥ
[udvaasaavaahane na stah]
sthirāyām uddhavārcane
[sthiraayaam uddhavaarchane]
Word-for-word
calā — movable acalā — immovable iti — thus dvi-vidhā — of two varieties pratiṣṭhā — the installation jīva-mandiram — of the Deity, who is the shelter of all living entities udvāsa — sending away āvāhane — and calling forth na staḥ — are not done sthirāyām — for the permanently established Deity uddhava — My dear Uddhava arcane — in His worship.
Blended reading (Sanskrit + English inline)
calācaleti dvi-vidhā
calā
movable
acalā
immovable
iti
thus
dvi-vidhā
of two varieties
pratiṣṭhā jīva-mandiram
pratiṣṭhā
the installation
jīva-mandiram
of the Deity, who is the shelter of all living entities
udvāsāvāhane na staḥ
udvāsa
sending away
āvāhane
and calling forth
na staḥ
are not done
sthirāyām
for the permanently established Deity
sthirāyām uddhavārcane
uddhava
My dear Uddhava
arcane
in His worship.
The Deity form of the Lord, who is the shelter of all living entities, can be established in two ways: temporarily or permanently. But a permanent Deity, having been called, can never be sent away, My dear Uddhava.
Purport

The devotees of the Lord understand themselves to be the Lord’s eternal servitors; recognizing the Deity to be the Lord Himself, they permanently install the Deity and engage in perpetual worship. The impersonalists, however, regard the eternal form of the Lord as a temporary manifestation of illusion. In fact, they regard the Deity form as a mere stepping-stone in their ambitious program to become God. Materialistic persons of whatever stripe consider the Lord to be their order supplier, and so they make temporary arrangements for religious ceremonies to achieve temporary material sense gratification. This temporary mode of worship is favored by those desiring to exploit the Personality of Godhead for their personal ends, whereas the loving devotees in Kṛṣṇa consciousness eternally engage in worship of the Personality of Godhead. They install permanent Deities meant to be worshiped perpetually.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O Uddhava! The deity form of the Lord, nondifferent from me, the shelter of all living entities, can be established in two ways: as a movable or immovable form. But a deity, having been installed, is not subject to calling and sending away. Pratiṣṭhā means “that which is established with great power or permanently.” The deity form is the shelter of all jīvas (jīva-mandiram). That means the deity is directly the Lord. The forms may be fixed, such as Jagannātha, or movable such as a baby form of Mukunda. The procedures of visarjana and āvāhana (daily invoking the Lord and dismissing him) are not performed on a permanent form (sthirāyām) of the deity, whether moving or fixed, which is installed, since one permanently called the Lord at the time of installation.
Related lectures
Personal Guidance
Deity may be established temporarily or permanently; permanent Deities, once called, can never be sent away. Permanence is a covenant.
Reflection Questions
  • What 'permanent' invocation in my life have I treated as if I could withdraw it?
  • What does honoring it require?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.27.14

↗
अस्थिरायां विकल्प: स्यात् स्थण्डिले तु भवेद् द्वयम् । स्‍नपनं त्वविलेप्यायामन्यत्र परिमार्जनम् ॥ १४ ॥
asthirāyāṁ vikalpaḥ syāt
[asthiraayaam vikalpah syaat]
sthaṇḍile tu bhaved dvayam
[sthandile tu bhaved dvayam]
snapanaṁ tv avilepyāyām
[snapanam tv avilepyaayaam]
anyatra parimārjanam
[anyatra parimaarjanam]
Word-for-word
asthirāyām — in the case of the temporarily installed Deity vikalpaḥ — an option (as to whether the Deity is to be called and sent away) syāt — there is sthaṇḍile — in the case of the Deity traced upon the ground tu — but bhavet — do occur dvayam — these two rituals snapanam — the bathing tu — but avilepyāyām — in the case when the Deity is not made out of clay (or paint or wood) anyatra — in the other cases parimārjanam — thorough cleansing, but without water.
Blended reading (Sanskrit + English inline)
asthirāyāṁ vikalpaḥ syāt
asthirāyām
in the case of the temporarily installed Deity
vikalpaḥ
an option (as to whether the Deity is to be called and sent away)
syāt
there is
sthaṇḍile tu bhaved dvayam
sthaṇḍile
in the case of the Deity traced upon the ground
tu
but
bhavet
do occur
dvayam
these two rituals
snapanaṁ tv avilepyāyām
snapanam
the bathing
tu
but
avilepyāyām
in the case when the Deity is not made out of clay (or paint or wood)
anyatra parimārjanam
anyatra
in the other cases
parimārjanam
thorough cleansing, but without water.
The Deity that is temporarily established can optionally be called forth and sent away, but these two rituals should always be performed when the Deity is traced upon the ground. Bathing should be done with water except if the Deity is made of clay, paint or wood, in which cases a thorough cleansing without water is enjoined.
Purport

Various classes of devotees worship the Deity of the Personality of Godhead according to their various stages of faith in the Lord. An advanced devotee of Lord Kṛṣṇa understands his eternal loving relationship with the Lord and, seeing the Deity as the Lord Himself, establishes an eternal relationship with the Deity based on loving servitude to Him. Understanding Lord Kṛṣṇa to be the eternal form of bliss and knowledge, a faithful devotee makes a permanent arrangement for Deity worship, installing the Lord’s form made of, for example, stone, wood or marble.

The śālagrāma-śilā is considered to be automatically installed even without the formal ceremony, and so it is forbidden to call the Deity with mantras or ask the Deity to leave. On the other hand, if one prepares a Deity form by drawing on sanctified ground or by constructing a sand image, one must call the Deity with mantras and then ask the Deity to leave the external form, which will soon be demolished by the natural elements.

The general principle is that a pure devotee of the Lord understands his relationship with the Deity to be eternal. The more one surrenders in loving devotion to the Deity, the more one can understand the Supreme Personality of Godhead. Lord Kṛṣṇa is a person, but He is the Supreme Person, possessing His own unique feelings. One can easily please the Lord by devotional service offered to His Deity form. By pleasing the Lord one can gradually progress in the mission of human life and eventually go back home, back to Godhead, where the Deity personally appears before the devotee and welcomes the devotee to His personal abode, known throughout the world as the kingdom of God.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The deity made of perishable material can optionally be called forth and sent away, or installed. But calling and sending away should always be performed when the deity is traced upon the ground. Bathing should be done with water except if the deity is made of clay, paint or wood, in which cases one wipes the form without using water. There is choice in the case of forms which are impermanent such as sand or clay. If that form will remain for some days, one person may not install the form (performing āvāhana and visarjana only), whereas another person will install the deity, according to different types of faith and bhakti. However one does not install a śālagrāma, (since the Lord is already present). When the form is drawn on the ground, or in other cases where the form is by nature very impermanent, such as forms made of sand, one should perform āvāhana and visarjana. One should bathe the deity with water except if the form is a painting or made of clay. In those cases, and when the form is wood, one should simply wipe the deity.
Personal Guidance
Temporary Deities can optionally be called and sent away; for ground-traced Deities both must be done. Bathing with water unless made of clay, paint, or wood — then with what touches don't damage. The Lord notes practical limits.
Reflection Questions
  • Where in my worship do I ignore practical material constraints?
  • What care matches the material?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.27.15

↗
द्रव्यै: प्रसिद्धैर्मद्याग: प्रतिमादिष्वमायिन: । भक्तस्य च यथालब्धैर्हृदि भावेन चैव हि ॥ १५ ॥
dravyaiḥ prasiddhair mad-yāgaḥ
[dravyaih prasiddhair mad-yaagah]
pratimādiṣv amāyinaḥ
[pratimaadishv amaayinah]
bhaktasya ca yathā-labdhair
[bhaktasya cha yathaa-labdhair]
hṛdi bhāvena caiva hi
[hridi bhaavena chaiva hi]
Word-for-word
dravyaiḥ — with items of paraphernalia prasiddhaiḥ — excellent mat-yāgaḥ — My worship pratimā-ādiṣu — in the different Deity forms amāyinaḥ — who has no material desire bhaktasya — of a devotee ca — and yathā-labdhaiḥ — by whatever paraphernalia he can easily obtain hṛdi — in the heart bhāvena — by mental conception ca — and eva hi — certainly.
Blended reading (Sanskrit + English inline)
dravyaiḥ prasiddhair mad-yāgaḥ
dravyaiḥ
with items of paraphernalia
prasiddhaiḥ
excellent
mat-yāgaḥ
My worship
pratimādiṣv amāyinaḥ
pratimā-ādiṣu
in the different Deity forms
amāyinaḥ
who has no material desire
bhaktasya ca yathā-labdhair
bhaktasya
of a devotee
ca
and
yathā-labdhaiḥ
by whatever paraphernalia he can easily obtain
hṛdi bhāvena caiva hi
hṛdi
in the heart
bhāvena
by mental conception
ca
and
eva hi
certainly.
One should worship Me in My Deity forms by offering the most excellent paraphernalia. But a devotee completely freed from material desire may worship Me with whatever he is able to obtain, and may even worship Me within his heart with mental paraphernalia.
Purport

A devotee still troubled by material desire tends to see the world as an object of sense gratification. Such a neophyte devotee may misunderstand the Lord’s supreme position and may even consider the Lord an object of his own enjoyment. Hence the neophyte must offer opulent paraphernalia to the Deity so that he may constantly remember that the Deity is the supreme enjoyer and that he, the neophyte, is simply the worshiper and is actually meant for the Deity’s pleasure. In contrast, an advanced devotee, one fixed in Kṛṣṇa consciousness, never forgets that the Supreme Lord is the actual enjoyer and controller of everything. The pure devotee offers his unalloyed love to the Personality of Godhead along with whatever paraphernalia is easily obtained. A Kṛṣṇa conscious devotee does not waver in his devotion to Lord Kṛṣṇa, and even with the simplest offering he completely satisfies the Personality of Godhead.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
One should worship my forms by offering the most excellent paraphernalia. But a devotee completely freed from material desire may worship me with whatever he is able to obtain, and may even worship me within his heart with mental paraphernalia. One should worship using the best items such as cooked grains, sugar candy, ghee, sandalwood and saffron. The devotee with no material desires can worship using whatever is available or can worship by meditating on rare objects in his mind, such as sweet rice made from milk of Surabhi cows.
Related lectures
Personal Guidance
Worship with excellent paraphernalia if possible; a devotee free of desire may use whatever he can obtain, even mental paraphernalia within the heart. Devotion fits one's means.
Reflection Questions
  • Where do I withhold worship because I lack the 'right' paraphernalia?
  • What would heartfelt mental worship include?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.27.16-17

↗
स्‍नानालङ्करणं प्रेष्ठमर्चायामेव तूद्धव । स्थण्डिले तत्त्वविन्यासो वह्नावाज्यप्लुतं हवि: ॥ १६ ॥ सूर्ये चाभ्यर्हणं प्रेष्ठं सलिले सलिलादिभि: । श्रद्धयोपाहृतं प्रेष्ठं भक्तेन मम वार्यपि ॥ १७ ॥
snānālaṅkaraṇaṁ preṣṭham
[snaanaalankaranam preshtham]
arcāyām eva tūddhava
[archaayaam eva tooddhava]
sthaṇḍile tattva-vinyāso
[sthandile tattva-vinyaaso]
vahnāv ājya-plutaṁ haviḥ
[vahnaav aajya-plutam havih]
sūrye cābhyarhaṇaṁ preṣṭhaṁ
[soorye chaabhyarhanam preshtham]
salile salilādibhiḥ
[salile salilaadibhih]
śraddhayopāhṛtaṁ preṣṭhaṁ
[shraddhayopaahritam preshtham]
bhaktena mama vāry api
[bhaktena mama vaary api]
Word-for-word
snāna — bathing alaṅkaraṇam — and decorating with clothing and ornaments preṣṭham — is most appreciated arcāyām — for the Deity form eva — certainly tu — and uddhava — O Uddhava sthaṇḍile — for the Deity drawn upon the ground tattva-vinyāsaḥ — establishing the expansions and potencies of the Lord within the various limbs of the Deity by chanting the respective mantras vahnau — for the sacrificial fire ājya — in ghee plutam — drenched haviḥ — the oblations of sesame, barley and so on sūrye — for the sun ca — and abhyarhaṇam — the yoga meditation of twelve āsanas and offerings of arghya preṣṭham — most dear salile — for the water salila-ādibhiḥ — by offerings of water and so on śraddhayā — with faith upāhṛtam — presented preṣṭham — most dear bhaktena — by the devotee mama — My vāri — water api — even.
Blended reading (Sanskrit + English inline)
snānālaṅkaraṇaṁ preṣṭham
snāna
bathing
alaṅkaraṇam
and decorating with clothing and ornaments
preṣṭham
is most appreciated
arcāyām eva tūddhava
arcāyām
for the Deity form
eva
certainly
tu
and
uddhava
O Uddhava
sthaṇḍile tattva-vinyāso
sthaṇḍile
for the Deity drawn upon the ground
tattva-vinyāsaḥ
establishing the expansions and potencies of the Lord within the various limbs of the Deity by chanting the respective mantras
vahnāv ājya-plutaṁ haviḥ
vahnau
for the sacrificial fire
ājya
in ghee
plutam
drenched
haviḥ
the oblations of sesame, barley and so on
sūrye cābhyarhaṇaṁ preṣṭhaṁ
sūrye
for the sun
ca
and
abhyarhaṇam
the yoga meditation of twelve āsanas and offerings of arghya
preṣṭham
most dear
salile salilādibhiḥ
salile
for the water
salila-ādibhiḥ
by offerings of water and so on
śraddhayopāhṛtaṁ preṣṭhaṁ
śraddhayā
with faith
upāhṛtam
presented
preṣṭham
most dear
bhaktena mama vāry api
bhaktena
by the devotee
mama
My
vāri
water
api
even.
In worshiping the temple Deity, my dear Uddhava, bathing and decoration are the most pleasing offerings. For the Deity traced on sacred ground, the process of tattva-vinyāsa is most dear. Oblations of sesame and barley soaked in ghee are the preferred offering to the sacrificial fire, whereas worship consisting of upasthāna and arghya is preferred for the sun. One should worship Me in the form of water by offering water itself. Actually, whatever is offered to Me with faith by My devotee — even if only a little water — is most dear to Me.
Purport

The Supreme Personality of Godhead is present everywhere, and Vedic culture prescribes various ritualistic methods for worshiping the Lord in His various manifestations. The principal item is the faith and devotion of the worshiper, without which everything else is useless, as the Lord describes in the next verse.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
In worshiping the deity forms, my dear Uddhava, bathing and decoration are the most pleasing offerings. For the deity traced on sacred ground, the process of tattva-vinyāsa is most dear. Oblations of sesame and barley soaked in ghee are the preferred offering to the sacrificial fire. Worship consisting of offering arghya is preferred for the sun. One should worship me in the form of water by offering water itself. Actually, whatever is offered to me with faith by my devotee—even if only a little water—is most dear to me. One should worship forms on the ground (such as vastu-puruṣa-maṇḍala), simply by placing the devatās of the principle limbs in particular places using specific mantras. In that worship one does not offer ornaments and other items. One worships the Lord in fire by offering sacrificial items like sesame, soaked in ghee. One worships the Lord in the sun by performing arghya offerings (abhyarhaṇam). One worships the Lord in water by offering water and other items.
Personal Guidance
Bathing and decoration please most in temple Deity worship; tattva-vinyāsa for ground-traced Deities; sesame and barley in ghee for fire worship; and so on by medium. Each medium has its preferred offering.
Reflection Questions
  • What offering most pleases my Deity, given the medium I worship?
  • Have I tuned to it?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.27.18

↗
भूर्यप्यभक्तोपाहृतं न मे तोषाय कल्पते । गन्धो धूप: सुमनसो दीपोऽन्नाद्यं च किं पुन: ॥ १८ ॥
bhūry apy abhaktopāhṛtaṁ
[bhoory apy abhaktopaahritam]
na me toṣāya kalpate
[na me toshaaya kalpate]
gandho dhūpaḥ sumanaso
[gandho dhoopah sumanaso]
dīpo ’nnādyaṁ ca kiṁ punaḥ
[deepo ’nnaadyam cha kim punah]
Word-for-word
bhūri — opulent api — even abhakta — by a nondevotee upāhṛtam — offered na — does not me — My toṣāya — satisfaction kalpate — create gandhaḥ — fragrance dhūpaḥ — incense sumanasaḥ — flowers dīpaḥ — lamps anna-ādyam — foodstuffs ca — and kim punaḥ — what to speak of.
Blended reading (Sanskrit + English inline)
bhūry apy abhaktopāhṛtaṁ
bhūri
opulent
api
even
abhakta
by a nondevotee
na me toṣāya kalpate
gandho dhūpaḥ sumanaso
upāhṛtam
offered
na
does not
me
My
toṣāya
satisfaction
kalpate
create
gandhaḥ
fragrance
dhūpaḥ
incense
sumanasaḥ
flowers
dīpo ’nnādyaṁ ca kiṁ punaḥ
dīpaḥ
lamps
anna-ādyam
foodstuffs
ca
and
kim punaḥ
what to speak of.
Even very opulent presentations do not satisfy Me if they are offered by nondevotees. But I am pleased by any insignificant offering made by My loving devotees, and I am certainly most pleased when nice presentations of fragrant oil, incense, flowers and palatable foods are offered with love.
Purport

The Lord has stated in the previous verse that even a little water offered with love and devotion gives Him great pleasure. Therefore the words kiṁ punaḥ indicate the Lord’s complete happiness when a suitably opulent offering is made with love and devotion. But an opulent offering made by a nondevotee cannot please the Lord. As Śrīla Jīva Gosvāmī explains, the rules and regulations concerning Deity worship and the listing of offenses against the Deities are all meant for helping one avoid precisely this kind of disrespectful or neglectful attitude toward the Personality of Godhead in His Deity form. In fact, all offenses against the Deity are based upon irreverence and disregard for the Lord’s position as master, and thus upon disobedience to His orders. Since one must worship the Deity with reverence, one should offer opulent presentations to the Deity with love, for such presentations both enhance the respectfulness of the worshiper and help him avoid offenses in his worship.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Even excellent presentations do not satisfy me if they are offered by nondevotees. But I am pleased by any insignificant offering made by devotees, what to speak of a presentations of fragrant oil, incense, flowers and palatable foods. Sumanasaḥ means flowers.
Personal Guidance
Opulent offerings from non-devotees do not please; a small offering from a loving devotee does — especially fragrant oil, incense, flowers, palatable food. Love is the active ingredient.
Reflection Questions
  • Where am I worried about scale rather than love?
  • What modest, lovingly chosen offering could I make today?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.27.19

↗
शुचि: सम्भृतसम्भार: प्राग्दर्भै: कल्पितासन: । आसीन: प्रागुदग् वार्चेदर्चायां त्वथ सम्मुख: ॥ १९ ॥
śuciḥ sambhṛta-sambhāraḥ
[shuchih sambhrita-sambhaarah]
prāg-darbhaiḥ kalpitāsanaḥ
[praag-darbhaih kalpitaasanah]
āsīnaḥ prāg udag vārced
[aaseenah praag udag vaarched]
arcāyāṁ tv atha sammukhaḥ
[archaayaam tv atha sammukhah]
Word-for-word
śuciḥ — clean sambhṛta — having collected sambhāraḥ — the paraphernalia prāk — their tips facing the east darbhaiḥ — with blades of kuśa grass kalpita — having arranged āsanaḥ — his own seat āsīnaḥ — sitting prāk — facing the east udak — facing the north vā — or arcet — he should perform the worship arcāyām — of the Deity tu — but atha — or else sammukhaḥ — directly facing.
Blended reading (Sanskrit + English inline)
śuciḥ sambhṛta-sambhāraḥ
śuciḥ
clean
sambhṛta
having collected
sambhāraḥ
the paraphernalia
prāg-darbhaiḥ kalpitāsanaḥ
prāk
their tips facing the east
darbhaiḥ
with blades of kuśa grass
kalpita
having arranged
āsanaḥ
his own seat
āsīnaḥ prāg udag vārced
āsīnaḥ
sitting
prāk
facing the east
udak
facing the north
vā
or
arcet
he should perform the worship
arcāyāṁ tv atha sammukhaḥ
arcāyām
of the Deity
tu
but
atha
or else
sammukhaḥ
directly facing.
After cleansing himself and collecting all the paraphernalia, the worshiper should arrange his own seat with blades of kuśa grass whose tips point eastward. He should then sit facing either east or north, or else, if the Deity is fixed in one place, he should sit directly facing the Deity.
Purport

The word sambhṛta-sambhāra means that before beginning the Deity worship one should place all necessary paraphernalia nearby. In this way one will not have to get up continually to search for different items. If the Deity has been permanently installed, then one should sit facing the Deity.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
After cleansing himself and collecting all the paraphernalia, the worshiper should arrange his own seat with blades of kuśa grass whose tips point eastward. He should then sit facing either east or north, or else, if the deity is fixed in one place, he should sit facing the deity. Now the procedures for worship are described. He should face either east or north (prāg udag) or face the deity if it is immovable.
Personal Guidance
After cleansing and gathering paraphernalia, arrange a seat with kuśa-grass tips pointed east, sit facing east or north, or facing the Deity if fixed. Posture, direction, and seat all matter.
Reflection Questions
  • How careful am I about the where and how of my sitting?
  • What small adjustment would deepen attention?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.27.20

↗
कृतन्यास: कृतन्यासां मदर्चां पाणिना मृजेत् । कलशं प्रोक्षणीयं च यथावदुपसाधयेत् ॥ २० ॥
kṛta-nyāsaḥ kṛta-nyāsāṁ
[krita-nyaasah krita-nyaasaam]
mad-arcāṁ pāṇināmṛjet
[mad-archaam paaninaamrijet]
kalaśaṁ prokṣaṇīyaṁ ca
[kalasham prokshaneeyam cha]
yathāvad upasādhayet
[yathaavad upasaadhayet]
Word-for-word
kṛta-nyāsaḥ — having sanctified his own body (by touching various parts and chanting appropriate mantras while meditating on the corresponding forms of the Supreme Lord) kṛta-nyāsām — (the Deity) upon which the same process has been applied mat-arcām — My Deity manifestation pāṇinā — with his hand āmṛjet — should clean (by removing remnants of old offerings) kalaśam — the ritual pot filled with auspicious substances prokṣaṇīyam — the vessel containing water for sprinkling ca — and yathā-vat — appropriately upasādhayet — he should prepare.
Blended reading (Sanskrit + English inline)
kṛta-nyāsaḥ kṛta-nyāsāṁ
kṛta-nyāsaḥ
having sanctified his own body (by touching various parts and chanting appropriate mantras while meditating on the corresponding forms of the Supreme Lord)
kṛta-nyāsām
(the Deity) upon which the same process has been applied
mad-arcāṁ pāṇināmṛjet
mat-arcām
My Deity manifestation
pāṇinā
with his hand
āmṛjet
should clean (by removing remnants of old offerings)
kalaśaṁ prokṣaṇīyaṁ ca
kalaśam
the ritual pot filled with auspicious substances
prokṣaṇīyam
the vessel containing water for sprinkling
ca
and
yathāvad upasādhayet
yathā-vat
appropriately
upasādhayet
he should prepare.
The devotee should sanctify the various parts of his body by touching them and chanting mantras. He should do the same for My Deity form, and then with his hands he should clean the Deity of old flowers and the remnants of previous offerings. He should properly prepare the sacred pot and the vessel containing water for sprinkling.
Purport

Before beginning the process of worship mentioned here, one should offer obeisances to one’s spiritual master, the Deity and other worshipable personalities.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The devotee should sanctify the various parts of his body by touching them and chanting mantras. He should do the same for my deity forms and then with his hands he should clean the deity of old flowers and the remnants of previous offerings. He should properly prepare the sacred pot and the vessel containing water for sprinkling. Then after offering respects to guru and others, according to the teachings, he should perform nyāsa on his body. He should then purify the deity form by removing old garlands etc., after placing the mūla-mantra (obtained through initiation) on the deity’s limbs. He should prepare an auspicious pot full of water (pūrṇa-kumbha) and prepare a vessel of water to be used for sprinkling on items to purify them.
Personal Guidance
Sanctify body parts by touching while chanting mantras; do the same for the Deity, then clean old flowers and remnants. Cleaning is part of worship.
Reflection Questions
  • Do I think of cleanup as worship?
  • What changes when I do?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.27.21

↗
तदद्भ‍िर्देवयजनं द्रव्याण्यात्मानमेव च । प्रोक्ष्य पात्राणि त्रीण्यद्भ‍िस्तैस्तैर्द्रव्यैश्च साधयेत् ॥ २१ ॥
tad-adbhir deva-yajanaṁ
[tad-adbhir deva-yajanam]
dravyāṇy ātmānam eva ca
[dravyaany aatmaanam eva cha]
prokṣya pātrāṇi trīṇy adbhis
[prokshya paatraani treeny adbhis]
tais tair dravyaiś ca sādhayet
[tais tair dravyaish cha saadhayet]
Word-for-word
tat — of the vessel for sprinkling adbhiḥ — with the water deva-yajanam — the place where the Deity is worshiped dravyāṇi — the paraphernalia ātmānam — one’s own body eva — indeed ca — also prokṣya — sprinkling pātrāṇi — the vessels trīṇi — three adbhiḥ — with water taiḥ taiḥ — with those available dravyaiḥ — auspicious items ca — and sādhayet — he should arrange.
Blended reading (Sanskrit + English inline)
tad-adbhir deva-yajanaṁ
tat
of the vessel for sprinkling
adbhiḥ
with the water
deva-yajanam
the place where the Deity is worshiped
dravyāṇy ātmānam eva ca
dravyāṇi
the paraphernalia
ātmānam
one’s own body
eva
indeed
ca
also
prokṣya pātrāṇi trīṇy adbhis
prokṣya
sprinkling
pātrāṇi
the vessels
trīṇi
three
adbhiḥ
with water
tais tair dravyaiś ca sādhayet
taiḥ taiḥ
with those available
dravyaiḥ
auspicious items
ca
and
sādhayet
he should arrange.
Then, with the water of that prokṣaṇīya vessel he should sprinkle the area where the Deity is being worshiped, the offerings that are going to be presented, and his own body. Next he should decorate with various auspicious substances three vessels filled with water.
Purport

Śrīla Śrīdhara Svāmī gives references from Vedic literature stating that the water meant for bathing the feet should be combined with millet seeds, dūrvā grass mixed in water, viṣṇukrānta flowers and other items. The water used for arghya should include the following eight items: fragrant oil, flowers, unbroken barleycorns, husked barleycorns, the tips of kuśa grass, sesame seeds, mustard seeds and dūrvā grass. The water for sipping should include jasmine flowers, ground cloves and kakkola berries.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Then, with the water of that prokṣaṇīya vessel he should sprinkle the area where the deity is being worshiped, the offerings that are going to be presented, and his own body. Next he should prepare with various auspicious substances and water three vessels. He should sprinkle water from the prokṣaṇīya vessel on the place of worship, the articles and himself. The articles placed in the three vessels are as follows: pādye śyāmāka-dūrvābja-viṣṇu-krāntābhir iṣyate | gandha-puṣpākṣata-yava-kuśāgra-tila-sarṣapāḥ | dūrvā ceti kramād arghya-dravyāṣṭakam udīritam | jātī-lavaṅga-kakkolair matam ācamanīyakam || Pādya consists of millet (panicum frumentaceum), dūrvā (panic grass), water, viṣṇu-krānta and other items. Arghya consists of eight items: fragrance, flowers, white rice, barley, tips of kuśa, sesame, mustard seed and dūrvā grass. Ācamanīya consists of nutmeg, clove and kakkola.
Personal Guidance
Sprinkle the area, offerings, and own body with prokṣaṇīya water; decorate three vessels with auspicious substances for foot, arghya, mouth water. Auspicious preparation suffuses everything.
Reflection Questions
  • Where do I begin worship without preparing the space?
  • What simple sprinkling could become part of my routine?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.27.22

↗
पाद्यार्घ्याचमनीयार्थं त्रीणि पात्राणि देशिक: । हृदा शीर्ष्णाथ शिखया गायत्र्या चाभिमन्त्रयेत् ॥ २२ ॥
pādyārghyācamanīyārthaṁ
[paadyaarghyaachamaneeyaartham]
trīṇi pātrāṇi deśikaḥ
[treeni paatraani deshikah]
hṛdā śīrṣṇātha śikhayā
[hridaa sheershnaatha shikhayaa]
gāyatryā cābhimantrayet
[gaayatryaa chaabhimantrayet]
Word-for-word
pādya — of the water offered to the Lord for bathing His feet arghya — the water offered to the Lord as a token of respectful greeting ācamanīya — and the water offered to the Lord for washing His mouth artham — placed there for the purpose trīṇi — three pātrāṇi — the vessels deśikaḥ — the worshiper hṛdā — by the “heart” mantra śīrṣṇā — by the “head” mantra atha — and śikhayā — by the “crown” mantra gāyatryā — and by the Gāyatrī mantra ca — also abhimantrayet — he should perform purification by chanting.
Blended reading (Sanskrit + English inline)
pādyārghyācamanīyārthaṁ
pādya
of the water offered to the Lord for bathing His feet
arghya
the water offered to the Lord as a token of respectful greeting
ācamanīya
and the water offered to the Lord for washing His mouth
artham
placed there for the purpose
trīṇi pātrāṇi deśikaḥ
trīṇi
three
pātrāṇi
the vessels
deśikaḥ
the worshiper
hṛdā śīrṣṇātha śikhayā
hṛdā
by the “heart” mantra
śīrṣṇā
by the “head” mantra
atha
and
śikhayā
by the “crown” mantra
gāyatryā cābhimantrayet
gāyatryā
and by the Gāyatrī mantra
ca
also
abhimantrayet
he should perform purification by chanting.
The worshiper should then purify those three vessels. He should sanctify the vessel holding water for washing the Lord’s feet by chanting hṛdayāya namaḥ, the vessel containing water for arghya by chanting śirase svāhā, and the vessel containing water for washing the Lord’s mouth by chanting śikhāyai vaṣaṭ. Also, the Gāyatrī mantra should be chanted for all three vessels.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The worshiper should then purify those three vessels. He should sanctify the vessel holding water for washing the Lord’s feet by chanting hṛdayāya namaḥ, the vessel containing water for arghya by chanting śirase svāhā, and the vessel containing water for washing the Lord’s mouth by chanting śikhāyai vaṣaṭ. Also, the gayatrī mantra should be chanted over all three vessels. He should then chant the particular mantra over the particular vessel and as well chant the gayatrī mantra over all of them.
Personal Guidance
Sanctify each vessel with a specific mantra — hṛdayāya namaḥ, śirase svāhā, and so on; precision in mantra matches precision in vessel. Words and objects align.
Reflection Questions
  • Where could greater specificity of word match the specificity of action?
  • What single mantra would I add?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.27.23

↗
पिण्डे वाय्वग्निसंशुद्धे हृत्पद्मस्थां परां मम । अण्वीं जीवकलां ध्यायेन्नादान्ते सिद्धभाविताम् ॥ २३ ॥
piṇḍe vāyv-agni-saṁśuddhe
[pinde vaayv-agni-samshuddhe]
hṛt-padma-sthāṁ parāṁ mama
[hrit-padma-sthaam paraam mama]
aṇvīṁ jīva-kalāṁ dhyāyen
[anveem jeeva-kalaam dhyaayen]
nādānte siddha-bhāvitām
[naadaante siddha-bhaavitaam]
Word-for-word
piṇḍe — within the body vāyu — by air agni — and by fire saṁśuddhe — which has become completely purified hṛt — of the heart padma — upon the lotus sthām — situated parām — the transcendental form mama — of Mine aṇvīm — very subtle jīva-kalām — the Personality of Godhead, from whom all living entities expand dhyāyet — he should meditate upon nāda-ante — at the end of the vibration of om siddha — by perfected sages bhāvitām — experienced.
Blended reading (Sanskrit + English inline)
piṇḍe vāyv-agni-saṁśuddhe
piṇḍe
within the body
vāyu
by air
agni
and by fire
saṁśuddhe
which has become completely purified
hṛt-padma-sthāṁ parāṁ mama
hṛt
of the heart
padma
upon the lotus
sthām
situated
parām
the transcendental form
mama
of Mine
aṇvīṁ jīva-kalāṁ dhyāyen
aṇvīm
very subtle
jīva-kalām
the Personality of Godhead, from whom all living entities expand
dhyāyet
he should meditate upon
nādānte siddha-bhāvitām
nāda-ante
at the end of the vibration of om
siddha
by perfected sages
bhāvitām
experienced.
The worshiper should meditate upon My subtle form — which is situated within the worshiper’s own body, now purified by air and fire — as the source of all living entities. This form of the Lord is experienced by self-realized sages in the last part of the vibration of the sacred syllable om.
Purport

According to Śrīla Śrīdhara Svāmī, the praṇava, or oṁkāra, has five parts: A, U, M, the nasal bindu and the reverberation ( nāda ). Liberated souls meditate upon the Lord at the end of that reverberation.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The worshiper should meditate upon my subtle form, whose portion is the jīva which is situated within the worshiper’s own body, now purified by air and fire. This form of the Lord is experienced by self-realized sages in the last part of the vibration of the sacred syllable oṁ. The body should be purified by air and fire. It should be dried up by air from the abdomen region and burned by fire from the mulādhāra-cakra region. [Note: In terms of elements for the cakras, fire is in the manipūraka-cakra at the navel and air is in the anāhata-cakra at the heart. Hari-bhakti-vilāsa describes that one should chant the air syllable yam to dry up the pāpa-puruṣa and chant the fire syllable ram to burn up the pāpa-puruṣa during the bhūta-śuddhi process. Chanting ṭham, the syllable for nectar, one should inundate the body with nectar.] One should then make the body full of nectar by flooding it with nectar from the moon globe situated in the forehead. One should then meditate of the highest form, Nārāyaṇa, whose portion is the jīva, situated in the lotus of the heart. Oṁ consists of five parts: a, u, m, the nasal anusvāra (the dot), and nāda (the semicircle in oṁ). Nārāyaṇa is meditated on by the perfected beings in the nāda portion of oṁ (nādānte). Śruti says yo vedādau svaraḥ prokto vedānte ca pratiṣṭhitaḥ: the sound pronounced in the beginning of oṁ has its foundation in the last part of the sound. (Mahā-nārāyaṇa Upaniṣad)
Personal Guidance
Meditate on the Lord's subtle form within one's body purified by air and fire, source of all beings — experienced by sages in the last part of oṁ's vibration. Inner Deity precedes outer.
Reflection Questions
  • When did I last meditate on the Lord's subtle form within?
  • What practice supports this seeing?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.27.24

↗
तयात्मभूतया पिण्डे व्याप्ते सम्पूज्य तन्मय: । आवाह्यार्चादिषु स्थाप्य न्यस्ताङ्गं मां प्रपूजयेत् ॥ २४ ॥
tayātma-bhūtayā piṇḍe
[tayaatma-bhootayaa pinde]
vyāpte sampūjya tan-mayaḥ
[vyaapte sampoojya tan-mayah]
āvāhyārcādiṣu sthāpya
[aavaahyaarchaadishu sthaapya]
nyastāṅgaṁ māṁ prapūjayet
[nyastaangam maam prapoojayet]
Word-for-word
tayā — by that form meditated upon ātma-bhūtayā — conceived of according to one’s own realization piṇḍe — in the physical body vyāpte — which has become pervaded sampūjya — perfectly worshiping that form tat-mayaḥ — surcharged by His presence āvāhya — inviting arcā-ādiṣu — within the various Deities being worshiped sthāpya — establishing Him nyasta-aṅgam — having touched the Deity’s various limbs with the chanting of appropriate mantras mām — to Me prapūjayet — he should carry out all the details of worship.
Blended reading (Sanskrit + English inline)
tayātma-bhūtayā piṇḍe
tayā
by that form meditated upon
ātma-bhūtayā
conceived of according to one’s own realization
piṇḍe
in the physical body
vyāpte sampūjya tan-mayaḥ
vyāpte
which has become pervaded
sampūjya
perfectly worshiping that form
tat-mayaḥ
surcharged by His presence
āvāhyārcādiṣu sthāpya
āvāhya
inviting
arcā-ādiṣu
within the various Deities being worshiped
sthāpya
establishing Him
nyastāṅgaṁ māṁ prapūjayet
nyasta-aṅgam
having touched the Deity’s various limbs with the chanting of appropriate mantras
mām
to Me
prapūjayet
he should carry out all the details of worship.
The devotee conceives of the Supersoul, whose presence surcharges the devotee’s body, in the form corresponding to his realization. Thus the devotee worships the Lord to his full capacity and becomes fully absorbed in Him. By touching the various limbs of the Deity and chanting appropriate mantras, the devotee should invite the Supersoul to join the Deity’s form, and then the devotee should worship Me.
Purport

The body of a devotee is pervaded by the Supreme Lord just as a house is pervaded by the glow of a lamp. Just as one gestures in a friendly way to indicate that a guest should enter one’s house, one touches the body of the Deity, chants appropriate mantras, and enthusiastically invites the Supersoul to enter the form of the Deity. Since both the Deity and the Supersoul are the Supreme Personality of Godhead, they are not different. One form of the Lord can immediately become manifest in another.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
When Paramātmā pervades the devotee’s body, the devotee, filled with Paramātmā, worships the Paramātmā there, and then being filled with Paramātmā, one calls Paramātmā into the deity form and fixes him there. Performing nyāsa on the deity’s limbs, he then worships that form. The body is pervaded by the effulgence from the Paramātmā, a form of the deity, just as a room is pervaded by the light of a lamp. One should worship Paramātmā in the body using articles produced in one’s mind. When the body becomes filled with Paramātmā, one calls him into the deity form, fixes him there and performs nyāsas on the deity’s limbs. [Note: This procedure of transferring Paramātmā would take place when the form is temporary, and not with installed deities.]
Personal Guidance
Conceive the Supersoul in the form corresponding to one's realization, worship to full capacity, and by touching the Deity's limbs become absorbed in Him. Absorption is goal and reward.
Reflection Questions
  • Does my realization shape my conception, or do I impose without grounding?
  • What practice deepens the realization?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.27.25-26

↗
पाद्योपस्पर्शार्हणादीनुपचारान् प्रकल्पयेत् । धर्मादिभिश्च नवभि: कल्पयित्वासनं मम ॥ २५ ॥ पद्ममष्टदलं तत्र कर्णिकाकेसरोज्ज्वलम् । उभाभ्यां वेदतन्त्राभ्यां मह्यं तूभयसिद्धये ॥ २६ ॥
pādyopasparśārhaṇādīn
[paadyopasparshaarhanaadeen]
upacārān prakalpayet
[upachaaraan prakalpayet]
dharmādibhiś ca navabhiḥ
[dharmaadibhish cha navabhih]
kalpayitvāsanaṁ mama
[kalpayitvaasanam mama]
padmam aṣṭa-dalaṁ tatra
[padmam ashta-dalam tatra]
karṇikā-kesarojjvalam
[karnikaa-kesarojjvalam]
ubhābhyāṁ veda-tantrābhyāṁ
[ubhaabhyaam veda-tantraabhyaam]
mahyaṁ tūbhaya-siddhaye
[mahyam toobhaya-siddhaye]
Word-for-word
pādya — water for washing the Lord’s feet upasparśa — water for washing the Lord’s mouth arhaṇa — water presented as arghya ādīn — and other paraphernalia upacārān — the offerings prakalpayet — one should make dharma-ādibhiḥ — with the personifications of religion, knowledge, renunciation and opulence ca — and navabhiḥ — with the nine (energies of the Lord) kalpayitvā — having imagined āsanam — the seat mama — My padmam — a lotus aṣṭa-dalam — having eight petals tatra — therein karṇikā — in the whorl kesara — with saffron filaments ujjvalam — effulgent ubhābhyām — by both means veda-tantrābhyām — of the Vedas and tantras mahyam — to Me tu — and ubhaya — of both (enjoyment and liberation) siddhaye — for the achievement.
Blended reading (Sanskrit + English inline)
pādyopasparśārhaṇādīn
pādya
water for washing the Lord’s feet
upacārān prakalpayet
upasparśa
water for washing the Lord’s mouth
arhaṇa
water presented as arghya
dharmādibhiś ca navabhiḥ
ādīn
and other paraphernalia
upacārān
the offerings
prakalpayet
one should make
kalpayitvāsanaṁ mama
padmam aṣṭa-dalaṁ tatra
karṇikā-kesarojjvalam
ubhābhyāṁ veda-tantrābhyāṁ
mahyaṁ tūbhaya-siddhaye
dharma-ādibhiḥ
with the personifications of religion, knowledge, renunciation and opulence
ca
and
navabhiḥ
with the nine (energies of the Lord)
kalpayitvā
having imagined
āsanam
the seat
mama
My
padmam
a lotus
aṣṭa-dalam
having eight petals
tatra
therein
karṇikā
in the whorl
kesara
with saffron filaments
ujjvalam
effulgent
ubhābhyām
by both means
veda-tantrābhyām
of the Vedas and tantras
mahyam
to Me
tu
and
ubhaya
of both (enjoyment and liberation)
siddhaye
for the achievement.
The worshiper should first imagine My seat as decorated with the personified deities of religion, knowledge, renunciation and opulence and with My nine spiritual energies. He should think of the Lord’s sitting place as an eight-petaled lotus, effulgent on account of the saffron filaments within its whorl. Then, following the regulations of both the Vedas and the tantras, he should offer Me water for washing the feet, water for washing the mouth, arghya and other items of worship. By this process he achieves both material enjoyment and liberation.
Purport

According to Śrīla Śrīdhara Svāmī, religion, knowledge, renunciation and opulence are the legs of the Lord’s sitting platform and occupy the four corners, beginning with the southeast. Irreligion, ignorance, attachment and wretchedness are the intermediate legs, standing in the four directions beginning with the east. The nine śaktis, or potencies, of the Lord are Vimalā, Utkarṣiṇī, Jñānā, Kriyā, Yogā, Prahvī, Satyā, Īśānā and Anugrahā.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
After making my seat in the form of an eight-petalled lotus effulgent with a pericarp and stamens, endowed with the personified deities of religion, knowledge, renunciation and opulence and with my nine spiritual energies, following the regulations of both the Vedas and the tantras, he should offer me water for washing the feet, water for washing the mouth, arghya and other items of worship. By this process he achieves both material enjoyment and liberation. One should offer pādya, ācamana (upasparśa) and arghya (arhanā). But one should first make a yoga-pīṭha of eight lotus petals my sitting place, with dharma, jñāna, vairāgya and aiśvarya in the south-east, south-west, north-west and north-east corners and adharma, ajñāna, avairāgya and anaiśvarya in the east, south, west and north directions. In the center one should place the nine śaktis: Vimalā, Utkarṣiṇī, Jñānā, Kriyā, Yogā, Prahvī, Satyā, Īśānā and Anugrahā. One should offer articles to me for attaining bhukti and mukti (ubhaya-siddhaye), by the methods outlined in the Vedas and tantras.
Personal Guidance
Imagine the Lord's seat decorated with personified deities of religion, knowledge, renunciation, opulence, and the nine spiritual energies; the seat is an eight-petaled lotus effulgent with various luminous features. Visualization is detailed.
Reflection Questions
  • How vivid is my imagination of the Lord's seat?
  • What single detail could I add to deepen the visualization?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.27.27

↗
सुदर्शनं पाञ्चजन्यं गदासीषुधनुर्हलान् । मुषलं कौस्तुभं मालां श्रीवत्सं चानुपूजयेत् ॥ २७ ॥
sudarśanaṁ pāñcajanyaṁ
[sudarshanam paanchajanyam]
gadāsīṣu-dhanur-halān
[gadaaseeshu-dhanur-halaan]
muṣalaṁ kaustubhaṁ mālāṁ
[mushalam kaustubham maalaam]
śrīvatsaṁ cānupūjayet
[shreevatsam chaanupoojayet]
Word-for-word
sudarśanam — the Lord’s disc pāñcajanyam — the Lord’s conchshell gadā — His club asi — sword iṣu — arrows dhanuḥ — bow halān — and plow muṣalam — His muṣala weapon kaustubham — the Kaustubha gem mālām — His garland śrīvatsam — the decoration of Śrīvatsa on His chest ca — and anupūjayet — one should worship one after another.
Blended reading (Sanskrit + English inline)
sudarśanaṁ pāñcajanyaṁ
sudarśanam
the Lord’s disc
pāñcajanyam
the Lord’s conchshell
gadāsīṣu-dhanur-halān
gadā
His club
asi
sword
iṣu
arrows
dhanuḥ
bow
halān
and plow
muṣalaṁ kaustubhaṁ mālāṁ
muṣalam
His muṣala weapon
kaustubham
the Kaustubha gem
mālām
His garland
śrīvatsaṁ cānupūjayet
śrīvatsam
the decoration of Śrīvatsa on His chest
ca
and
anupūjayet
one should worship one after another.
One should worship, in order, the Lord’s Sudarśana disc, His Pāñcajanya conchshell, His club, sword, bow, arrows and plow, His muṣala weapon, His Kaustubha gem, His flower garland and the Śrīvatsa curl of hair on His chest.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
One should worship the Lord’s Sudarśana disc, his Pāñcajanya conchshell, his club, sword, arrows, bow, and plow, his pestle, his Kaustubha gem, his flower garland and the Śrīvatsa curl of hair on his chest. The weapons from disc to pestle are located in the eight directions. The Kaustubha, garland and Śrīvatsa are on the Lord’s chest.
Personal Guidance
Worship in order the Lord's disc, conchshell, club, sword, bow, arrows, plow, muṣala weapon, Kaustubha gem, garland, and Śrīvatsa curl. The paraphernalia each get specific attention.
Reflection Questions
  • Which item of the Lord's paraphernalia do I most overlook?
  • What might attending to it teach me?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.27.28

↗
नन्दं सुनन्दं गरुडं प्रचण्डं चण्डमेव च । महाबलं बलं चैव कुमुदं कमुदेक्षणम् ॥ २८ ॥
nandaṁ sunandaṁ garuḍaṁ
[nandam sunandam garudam]
pracaṇḍaṁ caṇḍam eva ca
[prachandam chandam eva cha]
mahābalaṁ balaṁ caiva
[mahaabalam balam chaiva]
kumudaṁ kumudekṣaṇam
[kumudam kumudekshanam]
Word-for-word
nandam sunandam garuḍam — named Nanda, Sunanda and Garuḍa pracaṇḍam caṇḍam — Pracaṇḍa and Caṇḍa eva — indeed ca — also mahā-balam balam — Mahābala and Bala ca — and eva — indeed kumudam kumuda-īkṣaṇam — Kumuda and Kumudekṣaṇa.
Blended reading (Sanskrit + English inline)
nandaṁ sunandaṁ garuḍaṁ
nandam sunandam garuḍam
named Nanda, Sunanda and Garuḍa
pracaṇḍaṁ caṇḍam eva ca
pracaṇḍam caṇḍam
Pracaṇḍa and Caṇḍa
eva
indeed
ca
also
mahābalaṁ balaṁ caiva
mahā-balam balam
Mahābala and Bala
ca
and
eva
indeed
kumudaṁ kumudekṣaṇam
kumudam kumuda-īkṣaṇam
Kumuda and Kumudekṣaṇa.
One should worship the Lord’s associates Nanda and Sunanda, Garuḍa, Pracaṇḍa and Caṇḍa, Mahābala and Bala, and Kumuda and Kumudekṣaṇa.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
One should worship the Lord’s associates Nanda and Sunanda, Garuḍa, Pracaṇḍa and Caṇḍa, Mahābala and Bala, and Kumuda and Kumudekṣaṇa. One worships these associates in their respective places, facing them. The eight associates are in the eight directions and Garuḍa is in front.
Personal Guidance
Worship the Lord's associates — Nanda, Sunanda, Garuḍa, Pracaṇḍa, Caṇḍa, Mahābala, Bala, Kumuda, Kumudekṣaṇa. The Lord's companions deserve recognition.
Reflection Questions
  • Whom do I honor as part of the Lord's circle?
  • Where could I widen my prayer to include them?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.27.29

↗
दुर्गां विनायकं व्यासं विष्वक्सेनं गुरून्सुरान् । स्वे स्वे स्थाने त्वभिमुखान् पूजयेत् प्रोक्षणादिभि: ॥ २९ ॥
durgāṁ vināyakaṁ vyāsaṁ
[durgaam vinaayakam vyaasam]
viṣvaksenaṁ gurūn surān
[vishvaksenam guroon suraan]
sve sve sthāne tv abhimukhān
[sve sve sthaane tv abhimukhaan]
pūjayet prokṣaṇādibhiḥ
[poojayet prokshanaadibhih]
Word-for-word
durgām — the Lord’s spiritual energy vināyakam — the original Gaṇeśa vyāsam — the compiler of the Vedas viṣvaksenam — Viṣvaksena gurūn — one’s spiritual masters surān — the demigods sve sve — each in his own sthāne — place tu — and abhimukhān — all facing the Deity pūjayet — one should worship prokṣaṇa-ādibhiḥ — by the various prescriptions beginning with sprinkling of water for purification.
Blended reading (Sanskrit + English inline)
durgāṁ vināyakaṁ vyāsaṁ
durgām
the Lord’s spiritual energy
vināyakam
the original Gaṇeśa
vyāsam
the compiler of the Vedas
viṣvaksenaṁ gurūn surān
viṣvaksenam
Viṣvaksena
gurūn
one’s spiritual masters
surān
the demigods
sve sve sthāne tv abhimukhān
sve sve
each in his own
sthāne
place
tu
and
abhimukhān
all facing the Deity
pūjayet prokṣaṇādibhiḥ
pūjayet
one should worship
prokṣaṇa-ādibhiḥ
by the various prescriptions beginning with sprinkling of water for purification.
With offerings such as prokṣaṇa one should worship Durgā, Vināyaka, Vyāsa, Viṣvaksena, the spiritual masters and the various demigods. All these personalities should be in their proper places facing the Deity of the Lord.
Purport

According to Śrīla Jīva Gosvāmī, the Gaṇeśa and Durgā mentioned in this verse are not the same personalities present within the material world; rather, they are eternal associates of the Lord in Vaikuṇṭha. In this world Gaṇeśa, the son of Lord Śiva, is famous for awarding financial success, and the goddess Durgā, the wife of Lord Śiva, is famous as the external, illusory potency of the Supreme Lord. The personalities mentioned here, however, are eternally liberated associates of the Lord who reside in the spiritual sky, beyond the material manifestation. Śrīla Jīva Gosvāmī quotes from various Vedic literatures to prove that the name Durgā may also indicate the internal potency of the Lord, who is nondifferent from Him. The external, or covering, potency of the Lord expands from this original Durgā. The Durgā of the material world, called Mahā-māyā, assumes the function of bewildering the living entities. Thus a devotee should not fear becoming polluted by worshiping the Durgā mentioned here, who has the same name as illusion, but rather the devotee must show respect to these eternal servitors of the Supreme Lord in Vaikuṇṭha.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
With prokṣaṇa and other items, one should worship Durgā, Ganeśa, Vyāsa, Viṣvaksena, the gurus and the various devatās. All these personalities should be in their proper places facing the deity of the Lord. Gurus are on the left side. The devatās starting with Indra are in the directions starting with east. [Note: These devatās are associates of the Lord in Vaikuṇṭha and have spiritual bodies. ] After sprinkling water for purification one should offer them arghya and other items.
Related lectures
Personal Guidance
With prokṣaṇa worship Durgā, Vināyaka, Vyāsa, Viṣvaksena, the spiritual masters, and various demigods — each in their proper place facing the Deity. The system honors many at once.
Reflection Questions
  • Who in the wider 'court of the Lord' do I never include?
  • What would widening attention change?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.27.30-31

↗
चन्दनोशीरकर्पूरकुङ्कुमागुरुवासितै: । सलिलै: स्‍नापयेन्मन्त्रैर्नित्यदा विभवे सति ॥ ३० ॥ स्वर्णघर्मानुवाकेन महापुरुषविद्यया । पौरुषेणापि सूक्तेन सामभी राजनादिभि: ॥ ३१ ॥
candanośīra-karpūra-
[chandanosheera-karpoora-]
kuṅkumāguru-vāsitaiḥ
[kunkumaaguru-vaasitaih]
salilaiḥ snāpayen mantrair
[salilaih snaapayen mantrair]
nityadā vibhave sati
[nityadaa vibhave sati]
svarṇa-gharmānuvākena
[svarna-gharmaanuvaakena]
mahāpuruṣa-vidyayā
[mahaapurusha-vidyayaa]
pauruṣeṇāpi sūktena
[paurushenaapi sooktena]
sāmabhī rājanādibhiḥ
[saamabhee raajanaadibhih]
Word-for-word
candana — with sandalwood paste uśīra — the fragrant uśīra root karpūra — camphor kuṅkuma — vermilion aguru — aloes wood vāsitaiḥ — which are perfumed salilaiḥ — by different kinds of water snāpayet — one should bathe the Deity mantraiḥ — with mantras nityadā — every day vibhave — assets sati — to the extent that there are svarṇa-gharma-anuvākena — by the chapter of the Vedas known as Svarṇa-gharma mahā-puruṣa-vidyayā — by the incantation called Mahāpuruṣa pauruṣeṇa — by the Puruṣa-sūkta api — also sūktena — the Vedic hymn sāmabhiḥ — by songs from the Sāma Veda rājana-ādibhiḥ — known as Rājana and so on.
Blended reading (Sanskrit + English inline)
candanośīra-karpūra-
candana
with sandalwood paste
kuṅkumāguru-vāsitaiḥ
salilaiḥ snāpayen mantrair
nityadā vibhave sati
svarṇa-gharmānuvākena
mahāpuruṣa-vidyayā
uśīra
the fragrant uśīra root
karpūra
camphor
kuṅkuma
vermilion
aguru
aloes wood
vāsitaiḥ
which are perfumed
salilaiḥ
by different kinds of water
snāpayet
one should bathe the Deity
pauruṣeṇāpi sūktena
sāmabhī rājanādibhiḥ
mantraiḥ
with mantras
nityadā
every day
vibhave
assets
sati
to the extent that there are
svarṇa-gharma-anuvākena
by the chapter of the Vedas known as Svarṇa-gharma
mahā-puruṣa-vidyayā
by the incantation called Mahāpuruṣa
pauruṣeṇa
by the Puruṣa-sūkta
api
also
sūktena
the Vedic hymn
sāmabhiḥ
by songs from the Sāma Veda
rājana-ādibhiḥ
known as Rājana and so on.
The worshiper should bathe the Deity every day, as opulently as his assets permit, using waters scented with sandalwood, uśīra root, camphor, kuṅkuma and aguru. He should also chant various Vedic hymns, such as the anuvāka known as Svarṇa-gharma, the Mahāpuruṣa-vidyā, the Puruṣa-sūkta and various songs of the Sāma Veda, such as the Rājana and the Rohiṇya.
Purport

The Puruṣa-sūkta prayer, beginning om sahasra-śīrṣā-puruṣaḥ sahasrākṣaḥ sahasra-pāt, is contained within the Ṛg Veda.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The worshiper should bathe the deity every day, as much as his assets permit, using waters scented with sandalwood, uśīra root, camphor, saffron and aguru. He should also chant various Vedic hymns, such as the anuvāka known as Svarṇa-gharma, the Mahāpuruṣa-vidyā, the Puruṣa-sūkta and various songs of the Sāma Veda, such as the Rājana and the Rauhiṇya. What mantras should one use? Svarṇa-gharma mantra starts with svarṇaṁ gharmaṁ parivedanam. Mahāpuruṣa-vidyā starts with jitaṁ te puṇḍarīkākṣa namas te viśva-bhāvana. Puruṣa-sūkta starts with sahasra-śṛiṣā. The Rājana verses start with indraṁ naro nema-dhitā. Ādi inicates the Rauhiṇya verses and others.
Related lectures
Personal Guidance
Bathe the Deity daily as opulently as possible, with sandalwood-scented water, uśīra, camphor, kuṅkuma, aguru — and chant hymns like Svarṇa-gharma, Mahāpuruṣa. Bathing is central and ritualized.
Reflection Questions
  • What care does my body get that my Deity might also receive?
  • What single chant could I add to bathing time?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.27.32

↗
वस्त्र‍ोपवीताभरणपत्रस्रग्गन्धलेपनै: । अलङ्कुर्वीत सप्रेम मद्भ‍क्तो मां यथोचितम् ॥ ३२ ॥
vastropavītābharaṇa-
[vastropaveetaabharana-]
patra-srag-gandha-lepanaiḥ
[patra-srag-gandha-lepanaih]
alaṅkurvīta sa-prema
[alankurveeta sa-prema]
mad-bhakto māṁ yathocitam
[mad-bhakto maam yathochitam]
Word-for-word
vastra — with clothing upavīta — a brāhmaṇa thread ābharaṇa — ornaments patra — decorations drawn on various parts of the body with tilaka srak — garlands gandha-lepanaiḥ — and smearing of fragrant oils alaṅkurvīta — he should decorate sa-prema — with love mat-bhaktaḥ — My devotee mām — Me yathā ucitam — as is enjoined.
Blended reading (Sanskrit + English inline)
vastropavītābharaṇa-
vastra
with clothing
upavīta
a brāhmaṇa thread
ābharaṇa
ornaments
patra-srag-gandha-lepanaiḥ
patra
decorations drawn on various parts of the body with tilaka
srak
garlands
gandha-lepanaiḥ
and smearing of fragrant oils
alaṅkurvīta
he should decorate
alaṅkurvīta sa-prema
sa-prema
with love
mat-bhaktaḥ
My devotee
mad-bhakto māṁ yathocitam
mām
Me
yathā ucitam
as is enjoined.
My devotee should then lovingly decorate Me with clothing, a brāhmaṇa thread, various ornaments, marks of tilaka and garlands, and he should anoint My body with fragrant oils, all in the prescribed manner.
Purport

Śrīla Śrīdhara Svāmī quotes Lord Śrī Viṣṇu’s instructions to Ambarīṣa Mahārāja in the Viṣṇu-dharma Upapurāṇa as follows: “Absorbing your mind completely in the Deity, you should give up all other shelter and consider the Deity your intimate well-wisher. You should mentally worship Him and meditate upon Him while you walk, while you stand, while you sleep and eat. You should see the Deity in front of you, behind, above, below and on both sides. In this way you should constantly remember My Deity form.” In the Gautamīya-tantra one is enjoined to give the Deity of the Lord a brāhmaṇa thread, if possible one made of gold. In the Nṛsiṁha Purāṇa it is stated, “If one offers to Lord Govinda a yellow sacred thread containing three strands of silk, he will become an expert in Vedānta. ”

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
My devotee should then lovingly decorate me with clothing, a sacred thread, various ornaments, tulasī garlands, and he should anoint my body with unguents, all in the prescribed manner. Patra-srak means garlands made of tulasī leaves.
Related lectures
Personal Guidance
Decorate the Deity with clothing, brāhmaṇa thread, ornaments, tilaka, garlands, and anoint with fragrant oils in the prescribed manner. Care extends to dress and scent.
Reflection Questions
  • Where do I dress the Deity differently from how I dress myself, and what does that say?
  • What might offering proper dress reorder?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.27.33

↗
पाद्यमाचमनीयं च गन्धं सुमनसोऽक्षतान् । धूपदीपोपहार्याणि दद्यान्मे श्रद्धयार्चक: ॥ ३३ ॥
pādyam ācamanīyaṁ ca
[paadyam aachamaneeyam cha]
gandhaṁ sumanaso ’kṣatān
[gandham sumanaso ’kshataan]
dhūpa-dīpopahāryāṇi
[dhoopa-deepopahaaryaani]
dadyān me śraddhayārcakaḥ
[dadyaan me shraddhayaarchakah]
Word-for-word
pādyam — water for washing the feet ācamanīyam — water for washing the mouth ca — and gandham — fragrances sumanasaḥ — flowers akṣatān — unbroken grains dhūpa — incense dīpa — lamps upahāryāṇi — such items of paraphernalia dadyāt — he should present me — to Me śraddhayā — with faith arcakaḥ — the worshiper.
Blended reading (Sanskrit + English inline)
pādyam ācamanīyaṁ ca
pādyam
water for washing the feet
ācamanīyam
water for washing the mouth
ca
and
gandhaṁ sumanaso ’kṣatān
gandham
fragrances
sumanasaḥ
flowers
dhūpa-dīpopahāryāṇi
dadyān me śraddhayārcakaḥ
akṣatān
unbroken grains
dhūpa
incense
dīpa
lamps
upahāryāṇi
such items of paraphernalia
dadyāt
he should present
me
to Me
śraddhayā
with faith
arcakaḥ
the worshiper.
The worshiper should faithfully present Me with water for washing My feet and mouth, fragrant oils, flowers and unbroken grains, along with incense, lamps and other offerings.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The worshiper should faithfully present me with water for washing my feet and mouth, fragrant oils, flowers and unbroken grains, along with incense, lamps and other offerings.
Related lectures
Personal Guidance
Faithfully present water for feet and mouth, oils, flowers, unbroken grains, incense, lamps, and other offerings. The list is concrete and orderly.
Reflection Questions
  • Which of these offerings have I skipped because of inconvenience?
  • What return to the basics would deepen my worship?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.27.34

↗
गुडपायससर्पींषि शष्कुल्यापूपमोदकान् । संयावदधिसूपांश्च नैवेद्यं सति कल्पयेत् ॥ ३४ ॥
guḍa-pāyasa-sarpīṁṣi
[guda-paayasa-sarpeemshi]
śaṣkuly-āpūpa-modakān
[shashkuly-aapoopa-modakaan]
saṁyāva-dadhi-sūpāṁś ca
[samyaava-dadhi-soopaamsh cha]
naivedyaṁ sati kalpayet
[naivedyam sati kalpayet]
Word-for-word
guḍa — sugar candy pāyasa — sweet rice sarpīṁṣi — and ghee śaṣkulī — a kind of large, ear-shaped cake made of rice flour, sugar and sesame and fried in ghee āpūpa — various kinds of sweet cakes modakān — small conical steamed dumplings made of rice flour and filled with sweet coconut and sugar saṁyāva — an oblong cake made of wheat, ghee and milk and covered with sugar and spices dadhi — yogurt sūpān — vegetable soups ca — and naivedyam — offerings of food sati — if he has sufficient means kalpayet — the devotee should arrange.
Blended reading (Sanskrit + English inline)
guḍa-pāyasa-sarpīṁṣi
guḍa
sugar candy
pāyasa
sweet rice
sarpīṁṣi
and ghee
śaṣkuly-āpūpa-modakān
śaṣkulī
a kind of large, ear-shaped cake made of rice flour, sugar and sesame and fried in ghee
āpūpa
various kinds of sweet cakes
modakān
small conical steamed dumplings made of rice flour and filled with sweet coconut and sugar
saṁyāva-dadhi-sūpāṁś ca
saṁyāva
an oblong cake made of wheat, ghee and milk and covered with sugar and spices
dadhi
yogurt
sūpān
vegetable soups
ca
and
naivedyaṁ sati kalpayet
naivedyam
offerings of food
sati
if he has sufficient means
kalpayet
the devotee should arrange.
Within his means, the devotee should arrange to offer Me sugar candy, sweet rice, ghee, śaṣkulī [rice-flour cakes], āpūpa [various sweet cakes], modaka [steamed rice-flour dumplings filled with sweet coconut and sugar], saṁyāva [wheat cakes made with ghee and milk and covered with sugar and spices], yogurt, vegetable soups and other palatable foods.
Purport

One can acquire detailed information of proper and improper foods to offer in Deity worship by consulting Śrī Hari-bhakti-vilāsa, eighth vilāsa, verses 152-164.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
If possible, the devotee should arrange to offer me sugar candy, sweet rice, ghee, śaṣkulī, āpūpa, modaka, saṁyāva, yogurt, vegetable soups and other palatable foods. Guḍa means items made from raw sugar, such as sugar candy and sugar cane juice. Pāyasam means rice boiled in milk. Śaśkuli is a sweet in the shape of an ear and fried in ghee. Āpūpa is known as puyā. If possible (sati), he should make these items.
Personal Guidance
Within means, offer sugar candy, sweet rice, ghee, rice cakes, sweet cakes, modaka, śaṣkulī, āpūpa, saṁyāva — a generous spread. Food becomes worship.
Reflection Questions
  • When was the last time I offered a generous food spread to the Lord?
  • What would 'within means' but generous look like for me?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.27.35

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अभ्यङ्गोन्मर्दनादर्शदन्तधावाभिषेचनम् । अन्नाद्यगीतनृत्यानि पर्वणि स्युरुतान्वहम् ॥ ३५ ॥
abhyaṅgonmardanādarśa-
[abhyangonmardanaadarsha-]
danta-dhāvābhiṣecanam
[danta-dhaavaabhishechanam]
annādya-gīta-nṛtyāni
[annaadya-geeta-nrityaani]
parvaṇi syur utānv-aham
[parvani syur utaanv-aham]
Word-for-word
abhyaṅga — with ointment unmardana — massaging ādarśa — offering a mirror danta-dhāva — washing the teeth abhiṣecanam — bathing anna — offering food that can be eaten without chewing ādya — offering food that is chewed gītā — singing nṛtyāni — and dancing parvaṇi — on special holidays syuḥ — these offerings should be made uta — or else (if it is within one’s means) anu-aham — every day.
Blended reading (Sanskrit + English inline)
abhyaṅgonmardanādarśa-
abhyaṅga
with ointment
unmardana
massaging
ādarśa
offering a mirror
danta-dhāvābhiṣecanam
danta-dhāva
washing the teeth
abhiṣecanam
bathing
annādya-gīta-nṛtyāni
anna
offering food that can be eaten without chewing
ādya
offering food that is chewed
gītā
singing
nṛtyāni
and dancing
parvaṇi syur utānv-aham
parvaṇi
on special holidays
syuḥ
these offerings should be made
uta
or else (if it is within one’s means)
anu-aham
every day.
On special occasions, and daily if possible, the Deity should be massaged with ointment, shown a mirror, offered a eucalyptus stick for brushing His teeth, bathed with the five kinds of nectar, offered all kinds of opulent foods, and entertained with singing and dancing.
Purport

Śrīla Viśvanātha Cakravartī Ṭhākura describes the process of Deity worship as follows: “First the Deity’s teeth should be cleaned and His body massaged with fragrant oil and rubbed with vermilion, camphor powder and so forth. Then He should be bathed with fragrant water and the five kinds of nectar. Next one should offer valuable silk garments and jeweled ornaments to the Deity, smear His body with sandalwood paste, and offer Him garlands and other gifts. After this, one should hold a mirror in front of the Deity and then offer fragrant oil, flowers, incense, lamps and scented water for refreshing the mouth. One should offer all types of palatable foods, fragrant water, betel nuts, garlands, ārati lamps, a bed to rest on, and so on. One should also fan the Deity and perform instrumental music, singing and dancing. This Deity worship must be performed on special occasions like religious holidays or else, if one can afford it, daily.” According to Śrīla Śrīdhara Svāmī, Ekādaśī is an appropriate day for performing special Deity worship.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
On special occasions, and daily if possible, the deity should be massaged with oils, and wiped to remove the oils, shown a mirror, offered a stick for brushing his teeth, bathed with the five kinds of liquid, offered all kinds of fine foods, and entertained with singing and dancing. First one offers the tooth brush. Then one massages the deity with fragrant oils. One removes the oils with powder scented with saffron and camphor. One should bathe the deity in pañcāmṛta and scented water. Then one offers precious silk cloth, jewel ornaments, sandalwood and other unguents, and garlands. One then offers a mirror and then fragrance, flowers, incense, lamp and mouth wash. One should offer rice, scented drinking water, betel nut, garlands, ārātrika, flowers, bed and fan. Then one should playing musical instruments, sing and dance. This can be done on festival days or daily.
Personal Guidance
On special days massage the Deity with ointment, show a mirror, offer a brushing stick, bathe with five nectars, offer opulent foods, and entertain with singing and dancing. Festivity is part of worship.
Reflection Questions
  • What festivity have I let fall out of my Deity worship?
  • How could I bring even a small festive practice back?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.27.36

↗
विधिना विहिते कुण्डे मेखलागर्तवेदिभि: । अग्निमाधाय परित: समूहेत् पाणिनोदितम् ॥ ३६ ॥
vidhinā vihite kuṇḍe
[vidhinaa vihite kunde]
mekhalā-garta-vedibhiḥ
[mekhalaa-garta-vedibhih]
agnim ādhāya paritaḥ
[agnim aadhaaya paritah]
samūhet pāṇinoditam
[samoohet paaninoditam]
Word-for-word
vidhinā — according to scriptural injunctions vihite — constructed kuṇḍe — in the sacrificial arena mekhalā — with the paraphernalia of the sacred belt garta — the sacrificial pit vedibhiḥ — and the altar mound agnim — the fire ādhāya — establishing paritaḥ — on all sides samūhet — one should build up pāṇinā — with his hands uditam — blazing.
Blended reading (Sanskrit + English inline)
vidhinā vihite kuṇḍe
vidhinā
according to scriptural injunctions
vihite
constructed
kuṇḍe
in the sacrificial arena
mekhalā-garta-vedibhiḥ
mekhalā
with the paraphernalia of the sacred belt
garta
the sacrificial pit
vedibhiḥ
and the altar mound
agnim ādhāya paritaḥ
agnim
the fire
ādhāya
establishing
paritaḥ
on all sides
samūhet pāṇinoditam
samūhet
one should build up
pāṇinā
with his hands
uditam
blazing.
In an arena constructed according to scriptural injunctions, the devotee should perform a fire sacrifice, utilizing the sacred belt, the sacrificial pit and the altar mound. When igniting the sacrificial fire, the devotee should bring it to a blaze with wood piled up by his own hands.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
In an arena constructed according to scriptural injunctions, using his hands, the devotee should place fire in a pit surrounded with a three-tiered wall, and concentrate the fire on one place using his hands. The method of worship in fire is described for those who desire extra benefit. vistārocchrāyatas tisro mekhalāś catur-aṅgulāḥ | hasta-mātro bhaved gartaḥ sa-yonir vedikā tathā || The fire altar should have three girdles four fingers wide and four fingers high. The pit should be one hasta across and should be furnished with a receptacle on the side facing the sacrificer. He should concentrate the blazing fire in one place in the pit.
Personal Guidance
In a scriptural arena perform fire sacrifice with sacred belt, pit, altar; ignite the fire with wood by careful procedure. Fire-sacrifice integrates Deity worship.
Reflection Questions
  • Where could a 'fire' — small offering with intentional flame — enter my worship safely?
  • What does fire do that other offerings don't?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.27.37

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परिस्तीर्याथ पर्युक्षेदन्वाधाय यथाविधि । प्रोक्षण्यासाद्य द्रव्याणि प्रोक्ष्याग्नौ भावयेत माम् ॥ ३७ ॥
paristīryātha paryukṣed
[paristeeryaatha paryukshed]
anvādhāya yathā-vidhi
[anvaadhaaya yathaa-vidhi]
prokṣaṇyāsādya dravyāṇi
[prokshanyaasaadya dravyaani]
prokṣyāgnau bhāvayeta mām
[prokshyaagnau bhaavayeta maam]
Word-for-word
paristīrya — scattering (kuśa grass) atha — then paryukṣet — he should sprinkle with water anvādhāya — performing the ritual of anvādhāna (placing wood into the fire with recitations of om bhūr bhuvaḥ svaḥ) yathā-vidhi — according to the standard prescription prokṣaṇyā — by the water in the ācamana vessel āsādya — having arranged dravyāṇi — the items to be offered as oblations prokṣya — sprinkling them agnau — within the fire bhāvayeta — he should meditate mām — on Me.
Blended reading (Sanskrit + English inline)
paristīryātha paryukṣed
paristīrya
scattering (kuśa grass)
atha
then
paryukṣet
he should sprinkle with water
anvādhāya yathā-vidhi
anvādhāya
performing the ritual of anvādhāna (placing wood into the fire with recitations of om bhūr bhuvaḥ svaḥ)
yathā-vidhi
according to the standard prescription
prokṣaṇyāsādya dravyāṇi
prokṣaṇyā
by the water in the ācamana vessel
āsādya
having arranged
dravyāṇi
the items to be offered as oblations
prokṣyāgnau bhāvayeta mām
prokṣya
sprinkling them
agnau
within the fire
bhāvayeta
he should meditate
mām
on Me.
After spreading kuśa grass on the ground and sprinkling it with water, one should perform the anvādhāna ritual according to the prescribed rules. Then one should arrange the items to be offered as oblations and should sanctify them with water from the sprinkling vessel. The worshiper should next meditate upon Me within the fire.
Purport

Śrīla Jīva Gosvāmī mentions that one should meditate upon the Lord as the Supersoul within the sacrificial fire.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
After spreading kuśa grass around the pit and sprinkling water around it, one should offer wood into the fire according to the prescribed rules. Then one should arrange the items to be offered as oblations and should sanctify them with water from the sprinkling vessel. The worshiper should next meditate upon me within the fire. Surrounding the pit with kuśa grass, one should then sprinkle water around the pit. One should offer wood in the fire (anvādhāya) uttering the vyāhṛtis (oṁ bhūr bhuvaḥ svaḥ). Placing materials to the north of the fire, one should sprinkle them with prokṣaṇa water and then meditate on my presence in the fire.
Personal Guidance
Spread kuśa grass, sprinkle with water, perform anvādhāna, arrange and sanctify oblations with sprinkling water. Even sequence is itself the worship.
Reflection Questions
  • Where in my own ritual does sequence slip?
  • What slowing down would restore it?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.27.38-41

↗
तप्तजाम्बूनदप्रख्यं शङ्खचक्रगदाम्बुजै: । लसच्चतुर्भुजं शान्तं पद्मकिञ्जल्कवाससम् ॥ ३८ ॥ स्फुरत्किरीटकटककटिसूत्रवराङ्गदम् । श्रीवत्सवक्षसं भ्राजत्कौस्तुभं वनमालिनम् ॥ ३९ ॥ ध्यायन्नभ्यर्च्य दारूणि हविषाभिघृतानि च । प्रास्याज्यभागावाघारौ दत्त्वा चाज्यप्लुतं हवि: ॥ ४० ॥ जुहुयान्मूलमन्त्रेण षोडशर्चावदानत: । धर्मादिभ्यो यथान्यायं मन्त्रै: स्विष्टिकृतं बुध: ॥ ४१ ॥
tapta-jāmbūnada-prakhyaṁ
[tapta-jaamboonada-prakhyam]
śaṅkha-cakra-gadāmbujaiḥ
[shankha-chakra-gadaambujaih]
lasac-catur-bhujaṁ śāntaṁ
[lasach-chatur-bhujam shaantam]
padma-kiñjalka-vāsasam
[padma-kinjalka-vaasasam]
sphurat-kirīṭa-kaṭaka
[sphurat-kireeta-kataka]
kaṭi-sūtra-varāṅgadam
[kati-sootra-varaangadam]
śrīvatsa-vakṣasaṁ bhrājat-
[shreevatsa-vakshasam bhraajat-]
kaustubhaṁ vana-mālinam
[kaustubham vana-maalinam]
dhyāyann abhyarcya dārūṇi
[dhyaayann abhyarchya daarooni]
haviṣābhighṛtāni ca
[havishaabhighritaani cha]
prāsyājya-bhāgāv āghārau
[praasyaajya-bhaagaav aaghaarau]
dattvā cājya-plutaṁ haviḥ
[dattvaa chaajya-plutam havih]
juhuyān mūla-mantreṇa
[juhuyaan moola-mantrena]
ṣoḍaśarcāvadānataḥ
[shodasharchaavadaanatah]
dharmādibhyo yathā-nyāyaṁ
[dharmaadibhyo yathaa-nyaayam]
mantraiḥ sviṣṭi-kṛtaṁ budhaḥ
[mantraih svishti-kritam budhah]
Word-for-word
tapta — molten jāmbū-nada — of gold prakhyam — the color śaṅkha — with His conchshell cakra — disc gadā — club ambujaiḥ — and lotus flower lasat — brilliant catuḥ-bhujam — having four arms śāntam — peaceful padma — of a lotus kiñjalka — colored like the filaments vāsasam — His garment sphurat — shining kirīṭa — helmet kaṭaka — bracelets kaṭi-sūtra — belt vara-aṅgadam — fine ornaments on the arms śrī-vatsa — the emblem of the goddess of fortune vakṣasam — upon His chest bhrājat — effulgent kaustubham — the Kaustubha gem vana-mālinam — wearing a flower garland dhyāyan — meditating upon Him abhyarcya — performing worship of Him dārūṇi — pieces of dry wood haviṣā — with the purified butter abhighṛtāni — soaked ca — and prāsya — throwing into the fire ājya — of the ghee bhāgau — the two designated portions āghārau — in the course of performing the āghāra ritual dattvā — offering ca — and ājya — with ghee plutam — drenched haviḥ — various oblations juhuyāt — one should offer into the fire mūla-mantreṇa — with the primary mantras naming each deity ṣoḍaśa-ṛcā — with the hymn Puruṣa-sūkta, consisting of sixteen lines of verse avadānataḥ — pouring an oblation after each line dharma-ādibhyaḥ — to the demigods, beginning with Yamarāja yathā-nyāyam — in the proper order mantraiḥ — with the specific mantras naming each demigod sviṣṭi-kṛtam — the ritual of this name budhaḥ — the intelligent devotee.
Blended reading (Sanskrit + English inline)
tapta-jāmbūnada-prakhyaṁ
tapta
molten
jāmbū-nada
of gold
prakhyam
the color
śaṅkha-cakra-gadāmbujaiḥ
śaṅkha
with His conchshell
cakra
disc
gadā
club
ambujaiḥ
and lotus flower
lasac-catur-bhujaṁ śāntaṁ
lasat
brilliant
catuḥ-bhujam
having four arms
śāntam
peaceful
padma-kiñjalka-vāsasam
padma
of a lotus
kiñjalka
colored like the filaments
vāsasam
His garment
sphurat-kirīṭa-kaṭaka
sphurat
shining
kirīṭa
helmet
kaṭaka
bracelets
kaṭi-sūtra-varāṅgadam
kaṭi-sūtra
belt
vara-aṅgadam
fine ornaments on the arms
śrīvatsa-vakṣasaṁ bhrājat-
śrī-vatsa
the emblem of the goddess of fortune
vakṣasam
upon His chest
bhrājat
effulgent
kaustubhaṁ vana-mālinam
kaustubham
the Kaustubha gem
vana-mālinam
wearing a flower garland
dhyāyann abhyarcya dārūṇi
dhyāyan
meditating upon Him
abhyarcya
performing worship of Him
dārūṇi
pieces of dry wood
haviṣābhighṛtāni ca
haviṣā
with the purified butter
abhighṛtāni
soaked
ca
and
prāsyājya-bhāgāv āghārau
prāsya
throwing into the fire
ājya
of the ghee
bhāgau
the two designated portions
āghārau
in the course of performing the āghāra ritual
dattvā cājya-plutaṁ haviḥ
dattvā
offering
ca
and
ājya
with ghee
plutam
drenched
haviḥ
various oblations
juhuyān mūla-mantreṇa
juhuyāt
one should offer into the fire
mūla-mantreṇa
with the primary mantras naming each deity
ṣoḍaśarcāvadānataḥ
ṣoḍaśa-ṛcā
with the hymn Puruṣa-sūkta, consisting of sixteen lines of verse
avadānataḥ
pouring an oblation after each line
dharmādibhyo yathā-nyāyaṁ
dharma-ādibhyaḥ
to the demigods, beginning with Yamarāja
yathā-nyāyam
in the proper order
mantraiḥ sviṣṭi-kṛtaṁ budhaḥ
mantraiḥ
with the specific mantras naming each demigod
sviṣṭi-kṛtam
the ritual of this name
budhaḥ
the intelligent devotee.
The intelligent devotee should meditate upon that form of the Lord whose color is like molten gold, whose four arms are resplendent with the conchshell, disc, club and lotus flower, and who is always peaceful and dressed in a garment colored like the filaments within a lotus flower. His helmet, bracelets, belt and fine arm ornaments shine brilliantly. The symbol of Śrīvatsa is on His chest, along with the glowing Kaustubha gem and a garland of forest flowers. The devotee should then worship that Lord by taking pieces of firewood soaked in the sacrificial ghee and throwing them into the fire. He should perform the ritual of āghāra, presenting into the fire the various items of oblation drenched in ghee. He should then offer to sixteen demigods, beginning with Yamarāja, the oblation called sviṣṭi-kṛt, reciting the basic mantras of each deity and the sixteen-line Puruṣa-sūkta hymn. Pouring one oblation after each line of the Puruṣa-sūkta, he should utter the particular mantra naming each deity.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The intelligent devotee should meditate upon that form of the Lord whose color is like molten gold, whose four arms are resplendent with the conchshell, disc, club and lotus flower, and who is always peaceful and dressed in a garment colored like the filaments within a lotus flower. His helmet, bracelets, belt and fine arm ornaments shine brilliantly. The symbol of Śrīvatsa is on his chest, along with the glowing Kaustubha gem and a garland of forest flowers. The devotee should then worship that Lord by taking pieces of firewood soaked in the sacrificial ghee and throwing them into the fire. He should perform the ritual of āghāra, offering two portions of ghee. According to the order of offering items in deity worship, he should then offer various items of oblation drenched in ghee using the sixteen verses of Puruṣa-sūkta along with the mūla-mantra of the deity, adding agnaye sviṣṭi-kṛte svāhā. The devotee should throw wood soaked (abhighṛtāni) in ghee into the fire. He should offer two portions of ghee for the two āghāra oblations. Then, with each verse of the puruṣa-sūkta (sixteen verses) he should offer sesame and other items soaked in ghee, according to the order (yathā nyāyam) of offering deity items (such as āsana, pādyam etc). He should say agnaye sviṣṭi-kṛte svāhā with each verse.
Personal Guidance
Meditate on the Lord's molten-gold form with four arms holding conch, disc, club, lotus, peaceful and dressed in flame-colored cloth — visualizing in elaborate detail. The visualization is rich and exact.
Reflection Questions
  • How clearly do I picture this molten-gold form?
  • What single detail could I add this week?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.27.42

↗
अभ्यर्च्याथ नमस्कृत्य पार्षदेभ्यो बलिं हरेत् । मूलमन्त्रं जपेद् ब्रह्म स्मरन्नारायणात्मकम् ॥ ४२ ॥
abhyarcyātha namaskṛtya
[abhyarchyaatha namaskritya]
pārṣadebhyo baliṁ haret
[paarshadebhyo balim haret]
mūla-mantraṁ japed brahma
[moola-mantram japed brahma]
smaran nārāyaṇātmakam
[smaran naaraayanaatmakam]
Word-for-word
abhyarcya — having thus worshiped atha — then namaskṛtya — offering his obeisances by bowing down pārṣadebhyaḥ — unto the Lord’s personal associates balim — offerings haret — he should present mūla-mantram — the basic mantra for the Deity japet — he should chant quietly brahma — the Absolute Truth smaran — remembering nārāyaṇa-ātmakam — as the Supreme Personality, Lord Nārāyaṇa.
Blended reading (Sanskrit + English inline)
abhyarcyātha namaskṛtya
abhyarcya
having thus worshiped
atha
then
namaskṛtya
offering his obeisances by bowing down
pārṣadebhyo baliṁ haret
pārṣadebhyaḥ
unto the Lord’s personal associates
balim
offerings
haret
he should present
mūla-mantraṁ japed brahma
mūla-mantram
the basic mantra for the Deity
japet
he should chant quietly
brahma
the Absolute Truth
smaran nārāyaṇātmakam
smaran
remembering
nārāyaṇa-ātmakam
as the Supreme Personality, Lord Nārāyaṇa.
Having thus worshiped the Lord in the sacrificial fire, the devotee should offer his obeisances to the Lord’s personal associates by bowing down and should then present offerings to them. He should then chant quietly the mūla-mantra of the Deity of the Lord, remembering the Absolute Truth as the Supreme Personality, Nārāyaṇa.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Having thus worshiped the Lord in the sacrificial fire, the devotee should offer his obeisances to the Lord’s personal associates by bowing down and should then present offerings to them. He should then chant quietly the mūla-mantra of the deity of the Lord, remembering Brahman as Nārāyaṇa. Remembering Brahman whose svarūpa is Nārāyaṇa, one should chant the mūla-mantra.
Personal Guidance
Worship the Lord in the fire, then bow to the Lord's personal associates, present offerings, chant the mūla-mantra quietly, and offer the remnants. Worship has many recipients in sequence.
Reflection Questions
  • Where do I leave out associates and remnants in my worship?
  • What does inclusion teach about the Lord's social field?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.27.43

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दत्त्वाचमनमुच्छेषं विष्वक्सेनाय कल्पयेत् । मुखवासं सुरभिमत् ताम्बूलाद्यमथार्हयेत् ॥ ४३ ॥
dattvācamanam uccheṣaṁ
[dattvaachamanam uchchesham]
viṣvaksenāya kalpayet
[vishvaksenaaya kalpayet]
mukha-vāsaṁ surabhimat
[mukha-vaasam surabhimat]
tāmbūlādyam athārhayet
[taamboolaadyam athaarhayet]
Word-for-word
dattvā — offering ācamanam — water for washing the Lord’s mouth uccheṣam — the remnants of His food viṣvaksenāya — to the personal associate of Lord Viṣṇu, Viṣvaksena kalpayet — one should give mukha-vāsam — cologne for the mouth surabhi-mat — fragrant tāmbūla-ādyam — betel-nut preparation atha — then arhayet — one should present.
Blended reading (Sanskrit + English inline)
dattvācamanam uccheṣaṁ
dattvā
offering
ācamanam
water for washing the Lord’s mouth
uccheṣam
the remnants of His food
viṣvaksenāya kalpayet
viṣvaksenāya
to the personal associate of Lord Viṣṇu, Viṣvaksena
kalpayet
one should give
mukha-vāsaṁ surabhimat
mukha-vāsam
cologne for the mouth
surabhi-mat
fragrant
tāmbūlādyam athārhayet
tāmbūla-ādyam
betel-nut preparation
atha
then
arhayet
one should present.
Once again he should offer the Deity water for washing His mouth, and he should give the remnants of the Lord’s food to Viṣvaksena. Then he should present the Deity with fragrant perfume for the mouth and prepared betel nut.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
After offering Viṣvakṣena mouth wash, one should give the remnants of the Lord’s food to Viṣvaksena. Then one should present the Lord with fragrant spices for his mouth and prepared betel nut. After offering Viṣvakṣena the remnants, with his permission one can eat. This is the comment of Śrīdhara Svāmī.
Personal Guidance
Offer water for mouth again, give remnants to Viṣvaksena, present fragrant perfume and prepared betel nut. Polite final touches honor the Lord.
Reflection Questions
  • What 'polite final touches' have I been omitting?
  • How could I close worship with greater care?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.27.44

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उपगायन् गृणन् नृत्यन् कर्माण्यभिनयन् मम । मत्कथा: श्रावयन् श‍ृण्वन् मुहूर्तं क्षणिको भवेत् ॥ ४४ ॥
upagāyan gṛṇan nṛtyan
[upagaayan grinan nrityan]
karmāṇy abhinayan mama
[karmaany abhinayan mama]
mat-kathāḥ śrāvayan śṛṇvan
[mat-kathaah shraavayan shrinvan]
muhūrtaṁ kṣaṇiko bhavet
[muhoortam kshaniko bhavet]
Word-for-word
upagāyan — singing along gṛṇan — loudly vibrating nṛtyan — dancing karmāṇi — transcendental activities abhinayan — imitating by acting out mama — My mat-kathāḥ — stories about Me śrāvayan — causing others to hear śṛṇvan — hearing himself muhūrtam — for some time kṣaṇikaḥ — absorbed in the celebration bhavet — he should become.
Blended reading (Sanskrit + English inline)
upagāyan gṛṇan nṛtyan
upagāyan
singing along
gṛṇan
loudly vibrating
nṛtyan
dancing
karmāṇy abhinayan mama
karmāṇi
transcendental activities
abhinayan
imitating by acting out
mama
My
mat-kathāḥ śrāvayan śṛṇvan
mat-kathāḥ
stories about Me
śrāvayan
causing others to hear
śṛṇvan
hearing himself
muhūrtaṁ kṣaṇiko bhavet
muhūrtam
for some time
kṣaṇikaḥ
absorbed in the celebration
bhavet
he should become.
Singing along with others, chanting loudly and dancing, acting out My transcendental pastimes, and hearing and telling stories about Me, the devotee should for some time absorb himself in such festivity.
Purport

A devotee engaged in regulative worship of the Supreme Lord should sometimes become ecstatically absorbed in chanting and hearing the pastimes of the Lord, dancing, and other festivities. The word muhūrtam, “for some time,” indicates that a devotee should be careful not to neglect his regulative principles and service to the Lord in the name of so-called ecstasy. Although one may be ecstatically engaged in chanting, hearing and dancing, he cannot give up the formality of regulated service to the Lord.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Singing along with others, chanting loudly and dancing, acting out my transcendental pastimes, and hearing and telling stories about me, the devotee should for some time absorb himself in such festivity. Kṣaṇikaḥ means “one who enjoys a festival, one who is absorbed in the festivity.”
Personal Guidance
Sing along, chant loudly, dance, act out His transcendental pastimes, hear and tell stories about Him — absorb in such festivity for some time. Worship is also play and story.
Reflection Questions
  • Where does my worship lack play?
  • What single playful practice could I introduce?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.27.45

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स्तवैरुच्चावचै: स्तोत्रै: पौराणै: प्राकृतैरपि । स्तुत्वा प्रसीद भगवन्निति वन्देत दण्डवत् ॥ ४५ ॥
stavair uccāvacaiḥ stotraiḥ
[stavair uchchaavachaih stotraih]
paurāṇaiḥ prākṛtair api
[pauraanaih praakritair api]
stutvā prasīda bhagavann
[stutvaa praseeda bhagavann]
iti vandeta daṇḍa-vat
[iti vandeta danda-vat]
Word-for-word
stavaiḥ — with prayers from the scriptures ucca-avacaiḥ — of greater and lesser varieties stotraiḥ — and with prayers written by human authors paurāṇaiḥ — from the Purāṇas prākṛtaiḥ — from ordinary sources api — also stutvā — thus praying to the Lord prasīda — please show Your mercy bhagavan — O Lord iti — thus saying vandeta — one should pay homage daṇḍa-vat — falling down on the ground like a rod.
Blended reading (Sanskrit + English inline)
stavair uccāvacaiḥ stotraiḥ
stavaiḥ
with prayers from the scriptures
ucca-avacaiḥ
of greater and lesser varieties
stotraiḥ
and with prayers written by human authors
paurāṇaiḥ prākṛtair api
paurāṇaiḥ
from the Purāṇas
prākṛtaiḥ
from ordinary sources
api
also
stutvā prasīda bhagavann
stutvā
thus praying to the Lord
prasīda
please show Your mercy
bhagavan
O Lord
iti vandeta daṇḍa-vat
iti
thus saying
vandeta
one should pay homage
daṇḍa-vat
falling down on the ground like a rod.
The devotee should offer homage to the Lord with all kinds of hymns and prayers, both from the Purāṇas and from other ancient scriptures, and also from ordinary traditions. Praying, “O Lord, please be merciful to me!” he should fall down flat like a rod to offer his obeisances.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The devotee should offer homage to the Lord with all kinds of hymns and prayers, both from the Purāṇas and from ordinary traditions. Praying, “O Lord, please be merciful to me!” he should fall down flat like a rod to offer his obeisances. Stavas are verses of praise from the scripture. Stotras are composed by men. Announcing “O Lord! Be pleased with this!” he should fall on the ground to offer respects.
Related lectures
Personal Guidance
Offer homage with Purāṇic and other hymns, even ordinary traditions; pray for mercy and fall down like a rod in obeisance. Body involvement closes the loop.
Reflection Questions
  • When did I last actually fall flat in obeisance?
  • What does the body's prostration do that the mind cannot?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.27.46

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शिरो मत्पादयो: कृत्वा बाहुभ्यां च परस्परम् । प्रपन्नं पाहि मामीश भीतं मृत्युग्रहार्णवात् ॥ ४६ ॥
śiro mat-pādayoḥ kṛtvā
[shiro mat-paadayoh kritvaa]
bāhubhyāṁ ca parasparam
[baahubhyaam cha parasparam]
prapannaṁ pāhi mām īśa
[prapannam paahi maam eesha]
bhītaṁ mṛtyu-grahārṇavāt
[bheetam mrityu-grahaarnavaat]
Word-for-word
śiraḥ — his head mat-pādayoḥ — at My two feet kṛtvā — placing bāhubhyām — with the hands ca — and parasparam — together (grasping the feet of the Deity) prapannam — who am surrendered pāhi — please protect mām — me īśa — O Lord bhītam — afraid mṛtyu — of death graha — the mouth arṇavāt — of this material ocean.
Blended reading (Sanskrit + English inline)
śiro mat-pādayoḥ kṛtvā
śiraḥ
his head
mat-pādayoḥ
at My two feet
kṛtvā
placing
bāhubhyāṁ ca parasparam
bāhubhyām
with the hands
ca
and
parasparam
together (grasping the feet of the Deity)
prapannaṁ pāhi mām īśa
prapannam
who am surrendered
pāhi
please protect
mām
me
īśa
O Lord
bhītaṁ mṛtyu-grahārṇavāt
bhītam
afraid
mṛtyu
of death
graha
the mouth
arṇavāt
of this material ocean.
Placing his head at the feet of the Deity, he should then stand with folded hands before the Lord and pray, “O my Lord, please protect me, who am surrendered unto You. I am most fearful of this ocean of material existence, standing as I am in the mouth of death.”
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Placing his head at the feet of the deity with arms together, he prays, “O my Lord, please protect me, as I am surrendered unto you. I am most fearful of this ocean of material existence, the mouth of death.” The method of offering obeisances is described. However, it is said: agre pṛṣṭhe vāma-bhāge samīpe garbha-mandire | japa-homa-namaskārān na kuryāt keśavālaye || While in the temple, one should not chant japa, perform sacrifice or offer respects directly in front of the deity, behind, on the left, very close, or in the deity room. Hari-bhakti-vilāsa 8.391 Thus one should offer respects to the Lord’s feet on the right side of the deity, somewhat distance, by lowering the head. Both arms should be in front with the fingers showing the tarka-mūdra. [Note: Thumb and index fingers are joined. Other fingers are straight.] What does he say? That is described in the last line.
Personal Guidance
Standing with folded hands and head at the Deity's feet, pray: 'O Lord, protect me, surrendered to You; I am fearful of this ocean of material existence, in death's mouth, please give me shelter.' The prayer is unguarded.
Reflection Questions
  • Have I prayed with this kind of nakedness recently?
  • What does dropping the guard offer?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.27.47

↗
इति शेषां मया दत्तां शिरस्याधाय सादरम् । उद्वासयेच्चेदुद्वास्यं ज्योतिर्ज्योतिषि तत् पुन: ॥ ४७ ॥
iti śeṣāṁ mayā dattāṁ
[iti sheshaam mayaa dattaam]
śirasy ādhāya sādaram
[shirasy aadhaaya saadaram]
udvāsayec ced udvāsyaṁ
[udvaasayech ched udvaasyam]
jyotir jyotiṣi tat punaḥ
[jyotir jyotishi tat punah]
Word-for-word
iti — thus praying śeṣām — the remnants mayā — by Me dattām — given śirasi — on one’s head ādhāya — placing sa-ādaram — respectfully udvāsayet — should send the Deity away cet — if udvāsyam — if such is meant to be performed jyotiḥ — the light jyotiṣi — within the light tat — that punaḥ — once again.
Blended reading (Sanskrit + English inline)
iti śeṣāṁ mayā dattāṁ
iti
thus praying
śeṣām
the remnants
mayā
by Me
dattām
given
śirasy ādhāya sādaram
śirasi
on one’s head
ādhāya
placing
sa-ādaram
respectfully
udvāsayec ced udvāsyaṁ
udvāsayet
should send the Deity away
cet
if
udvāsyam
if such is meant to be performed
jyotir jyotiṣi tat punaḥ
jyotiḥ
the light
jyotiṣi
within the light
tat
that
punaḥ
once again.
Praying in this way, the devotee should respectfully place upon his head the remnants I offer to him. And if the particular Deity is meant to be sent away at the end of the worship, then this should be performed, the devotee once again placing the light of the Deity’s presence inside the light of the lotus within his own heart.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Praying in this way, the devotee should respectfully place upon his head the remnants given by me. And if the particular deity is meant to be sent away at the end of the worship, then this should be performed. The devotee once again places the light of the deity’s presence inside the light of the lotus within his own heart. After offering respects, meditating that the remnants are given by the mercy of the Lord, he should then place the remnants on his head. If the Lord is to be dismissed, in a form made of sand etc., one should again place my form of light in the light situated in the lotus in one’s heart.
Personal Guidance
Respectfully place the Lord's remnants on his head; if the Deity is temporary, send Him away properly. The end of worship is itself a ritual.
Reflection Questions
  • How do I close worship — abruptly or with care?
  • What would proper closing teach me about presence?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.27.48

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अर्चादिषु यदा यत्र श्रद्धा मां तत्र चार्चयेत् । सर्वभूतेष्वात्मनि च सर्वात्माहमवस्थित: ॥ ४८ ॥
arcādiṣu yadā yatra
[archaadishu yadaa yatra]
śraddhā māṁ tatra cārcayet
[shraddhaa maam tatra chaarchayet]
sarva-bhūteṣv ātmani ca
[sarva-bhooteshv aatmani cha]
sarvātmāham avasthitaḥ
[sarvaatmaaham avasthitah]
Word-for-word
arcā-ādiṣu — in the Deity form and other manifestations of the Supreme Lord yadā — whenever yatra — in whichever form śraddhā — faith develops mām — Me tatra — there ca — and arcayet — he should worship sarva-bhūteṣu — within all created beings ātmani — separately, in My original form ca — also sarva-ātmā — the original soul of all aham — I am avasthitaḥ — so situated.
Blended reading (Sanskrit + English inline)
arcādiṣu yadā yatra
arcā-ādiṣu
in the Deity form and other manifestations of the Supreme Lord
yadā
whenever
yatra
in whichever form
śraddhā māṁ tatra cārcayet
śraddhā
faith develops
mām
Me
tatra
there
ca
and
arcayet
he should worship
sarva-bhūteṣv ātmani ca
sarva-bhūteṣu
within all created beings
ātmani
separately, in My original form
ca
also
sarvātmāham avasthitaḥ
sarva-ātmā
the original soul of all
aham
I am
avasthitaḥ
so situated.
Whenever one develops faith in Me — in My form as the Deity or in other bona fide manifestations — one should worship Me in that form. I certainly exist both within all created beings and also separately in My original form, since I am the Supreme Soul of all.
Purport

The Supreme Personality of Godhead is worshiped according to the faith of a particular worshiper. The Deity form, arcā, is specifically mentioned here because Deity worship is essential for spiritual progress. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura mentions that inexperienced persons may think that the Deity is meant for the sense gratification of the worshiper, since superficially the Deity is made of external substances such as marble or brass. But through the process of installing the Deity by chanting of authorized mantras, one invites the Supreme Personality of Godhead to enter the Deity form. By regulated, faithful worship one gradually understands that the Deity is completely nondifferent from the Supreme Lord Himself. At that stage, on the strength of Deity worship, one rises to the second-class platform of devotional service. At this more developed stage one desires to make friendship with other devotees of the Lord, and as one becomes solidly established in the community of Vaiṣṇavas, one completely gives up material life and gradually becomes perfect in Kṛṣṇa consciousness.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Whenever one develops faith in me—in my form as the deity or in other forms—one should worship me in that form. I certainly exist both within all created beings and also separately in my original form, since I am the supreme soul. Though worship of the deity form has mainly been described here, faith is the cause of my appearing. Without faith, realization of my presence will not take place in that form though I am directly present. Virāṭ aviduṣām: those who are ignorant see me as matter. (SB 10.43.17) Thus this verse shows that faith is necessary. To show the principle places of his appearance he mentioned the deity and other forms in this chapter. But if one has great faith, I can be seen in all things. I was easily visible in the pillar of Hiraṇyakaśipu.
Personal Guidance
Whenever faith develops in Me — in Deity or other bona fide form — worship Me there; I exist within all created beings and also separately in My original form. Worship follows faith, not vice versa.
Reflection Questions
  • What form of the Lord does my faith currently sit with most easily?
  • How could I deepen worship there before chasing others?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.27.49

↗
एवं क्रियायोगपथै: पुमान् वैदिकतान्त्रिकै: । अर्चन्नुभयत: सिद्धिं मत्तो विन्दत्यभीप्सिताम् ॥ ४९ ॥
evaṁ kriyā-yoga-pathaiḥ
[evam kriyaa-yoga-pathaih]
pumān vaidika-tāntrikaiḥ
[pumaan vaidika-taantrikaih]
arcann ubhayataḥ siddhiṁ
[archann ubhayatah siddhim]
matto vindaty abhīpsitām
[matto vindaty abheepsitaam]
Word-for-word
evam — in this way kriyā-yoga — of regulated Deity worship pathaiḥ — by the processes pumān — a person vaidika-tāntrikaiḥ — presented in the Vedas and tantras arcan — worshiping ubhayataḥ — in both this life and the next siddhim — perfection mattaḥ — from Me vindati — he achieves abhīpsitām — desired.
Blended reading (Sanskrit + English inline)
evaṁ kriyā-yoga-pathaiḥ
evam
in this way
kriyā-yoga
of regulated Deity worship
pathaiḥ
by the processes
pumān vaidika-tāntrikaiḥ
pumān
a person
vaidika-tāntrikaiḥ
presented in the Vedas and tantras
arcann ubhayataḥ siddhiṁ
arcan
worshiping
ubhayataḥ
in both this life and the next
siddhim
perfection
matto vindaty abhīpsitām
mattaḥ
from Me
vindati
he achieves
abhīpsitām
desired.
By worshiping Me through the various methods prescribed in the Vedas and tantras, one will gain from Me his desired perfection in both this life and the next.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
By worshiping me through the various methods prescribed in the Vedas and tantras, one will gain from me his desired perfection in both this life and the next. Ubhayataḥ means “in this life and the next.”
Related lectures
Personal Guidance
By Vedic and tantric methods of worship one gains desired perfection in this life and the next. The promise is double.
Reflection Questions
  • What desired perfection am I pursuing now, and is my worship pointed toward it?
  • Where could alignment improve?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.27.50

↗
मदर्चां सम्प्रतिष्ठाप्य मन्दिरं कारयेद् द‍ृढम् । पुष्पोद्यानानि रम्याणि पूजायात्रोत्सवाश्रितान् ॥ ५० ॥
mad-arcāṁ sampratiṣṭhāpya
[mad-archaam sampratishthaapya]
mandiraṁ kārayed dṛḍham
[mandiram kaarayed dridham]
puṣpodyānāni ramyāṇi
[pushpodyaanaani ramyaani]
pūjā-yātrotsavāśritān
[poojaa-yaatrotsavaashritaan]
Word-for-word
mat-arcām — My Deity form sampratiṣṭhāpya — properly establishing mandiram — a temple kārayet — he should construct dṛḍham — strong puṣpa-udyānāni — flower gardens ramyāṇi — beautiful pūjā — for regular, daily worship yātrā — special festivals utsava — and yearly holidays āśritān — set aside.
Blended reading (Sanskrit + English inline)
mad-arcāṁ sampratiṣṭhāpya
mat-arcām
My Deity form
sampratiṣṭhāpya
properly establishing
mandiraṁ kārayed dṛḍham
mandiram
a temple
kārayet
he should construct
dṛḍham
strong
puṣpodyānāni ramyāṇi
puṣpa-udyānāni
flower gardens
ramyāṇi
beautiful
pūjā-yātrotsavāśritān
pūjā
for regular, daily worship
yātrā
special festivals
utsava
and yearly holidays
āśritān
set aside.
The devotee should more fully establish My Deity by solidly constructing a temple, along with beautiful gardens. These gardens should be set aside to provide flowers for the regular daily worship, special Deity processions and holiday observances.
Purport

Wealthy, pious persons should be engaged in constructing temples and gardens for the pleasure of the Deity. The word dṛḍham indicates that the most solid means of construction should be employed.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
One should engage religious, wealthy men who take it as their duty to support daily worship, special occasions and festivals, in building temples and attractive flower gardens for the Lord. If possible these can be done. One should persuade religious persons with money, who think it is their duty to support daily worship, occasions like Jamnāstamī and festivals like the spring celebration, to build temples and gardens.
Personal Guidance
More fully establish the Deity by constructing a temple with beautiful gardens; gardens supply flowers for daily worship, processions, holidays. Worship has architecture.
Reflection Questions
  • What 'temple and garden' could I build for the Deity in my life — physical, scheduled, devotional?
  • What single garden-plant could begin it?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.27.51

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पूजादीनां प्रवाहार्थं महापर्वस्वथान्वहम् । क्षेत्रापणपुरग्रामान् दत्त्वा मत्सार्ष्टितामियात् ॥ ५१ ॥
pūjādīnāṁ pravāhārthaṁ
[poojaadeenaam pravaahaartham]
mahā-parvasv athānv-aham
[mahaa-parvasv athaanv-aham]
kṣetrāpaṇa-pura-grāmān
[kshetraapana-pura-graamaan]
dattvā mat-sārṣṭitām iyāt
[dattvaa mat-saarshtitaam iyaat]
Word-for-word
pūjā-ādīnām — of the regular worship and special festivals pravāha-artham — in order to assure the continuance mahā-parvasu — on auspicious occasions atha — and anu-aham — daily kṣetra — land āpaṇa — shops pura — cities grāmān — and villages dattvā — bestowing as a gift to the Deity mat-sārṣṭitām — opulence equal to Mine iyāt — he achieves.
Blended reading (Sanskrit + English inline)
pūjādīnāṁ pravāhārthaṁ
pūjā-ādīnām
of the regular worship and special festivals
pravāha-artham
in order to assure the continuance
mahā-parvasv athānv-aham
mahā-parvasu
on auspicious occasions
atha
and
anu-aham
daily
kṣetrāpaṇa-pura-grāmān
kṣetra
land
āpaṇa
shops
pura
cities
grāmān
and villages
dattvā mat-sārṣṭitām iyāt
dattvā
bestowing as a gift to the Deity
mat-sārṣṭitām
opulence equal to Mine
iyāt
he achieves.
One who offers the Deity gifts of land, markets, cities and villages so that the regular daily worship and special festivals of the Deity may go on continually will achieve opulence equal to My own.
Purport

By placing tracts of land in the Deity’s name, there will be regular income for opulent Deity worship, both from rent and from agricultural production. A worshiper who makes the arrangements mentioned above will certainly achieve opulence like that of the Personality of Godhead.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
One who offers the deity gifts of land, markets, cities and villages so that the regular daily worship and special festivals of the deity may go on continually will achieve wealth equal to mine. Even a wealthy man can become successful by using wealth for the Lord. He will obtain wealth equal to mine.
Personal Guidance
One who offers land, markets, cities, villages so daily worship and festivals continue achieves opulence equal to the Lord's own. Endowment matches its fruit.
Reflection Questions
  • Where can I 'endow' devotion with sustained, structural support?
  • What recurring resource would I commit?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.27.52

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प्रतिष्ठया सार्वभौमं सद्मना भुवनत्रयम् । पूजादिना ब्रह्मलोकं त्रिभिर्मत्साम्यतामियात् ॥ ५२ ॥
pratiṣṭhayā sārvabhaumaṁ
[pratishthayaa saarvabhaumam]
sadmanā bhuvana-trayam
[sadmanaa bhuvana-trayam]
pūjādinā brahma-lokaṁ
[poojaadinaa brahma-lokam]
tribhir mat-sāmyatām iyāt
[tribhir mat-saamyataam iyaat]
Word-for-word
pratiṣṭhayā — by having installed the Deity sārva-bhaumam — sovereignty over the entire earth sadmanā — by building a temple for the Lord bhuvana-trayam — rulership over the three worlds pūjā-ādinā — by worship and other service brahma-lokam — the planet of Lord Brahmā tribhiḥ — by all three mat-sāmyatām — the status of equality with Me (by having a transcendental, spiritual body similar to Mine) iyāt — he attains.
Blended reading (Sanskrit + English inline)
pratiṣṭhayā sārvabhaumaṁ
pratiṣṭhayā
by having installed the Deity
sārva-bhaumam
sovereignty over the entire earth
sadmanā bhuvana-trayam
sadmanā
by building a temple for the Lord
bhuvana-trayam
rulership over the three worlds
pūjādinā brahma-lokaṁ
pūjā-ādinā
by worship and other service
brahma-lokam
the planet of Lord Brahmā
tribhir mat-sāmyatām iyāt
tribhiḥ
by all three
mat-sāmyatām
the status of equality with Me (by having a transcendental, spiritual body similar to Mine)
iyāt
he attains.
By installing the Deity of the Lord one becomes king of the entire earth, by building a temple for the Lord one becomes ruler of the three worlds, by worshiping and serving the Deity one goes to the planet of Lord Brahmā, and by performing all three of these activities one achieves a transcendental form like My own.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
By installing the deity of the Lord one becomes king of the entire earth, by building a temple for the Lord one becomes ruler of the three worlds, by worshiping and serving the deity one goes to the planet of Brahmā, and by performing all three of these activities one achieves a transcendental form like mine. The result of doing one and all of the items is described. By installing a deity, by building a temple and supporting the worship one attains a form like the Lord’s (mat-sāmyatām).
Related lectures
Personal Guidance
Installing the Deity makes one king of earth, building a temple makes one ruler of three worlds, worship and service take one to Brahmaloka — all three together bring one to the Lord. Scaling devotion scales destinations.
Reflection Questions
  • Which of these three am I doing, and which not?
  • What would moving up one level take?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.27.53

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मामेव नैरपेक्ष्येण भक्तियोगेन विन्दति । भक्तियोगं स लभत एवं य: पूजयेत माम् ॥ ५३ ॥
mām eva nairapekṣyeṇa
[maam eva nairapekshyena]
bhakti-yogena vindati
[bhakti-yogena vindati]
bhakti-yogaṁ sa labhata
[bhakti-yogam sa labhata]
evaṁ yaḥ pūjayeta mām
[evam yah poojayeta maam]
Word-for-word
mām — Me eva — indeed nairapekṣyeṇa — by being free from motivation bhakti-yogena — by the performance of devotional service vindati — achieves bhakti-yogam — devotional service saḥ — he labhate — receives evam — thus yaḥ — whom pūjayeta — worships mām — Me.
Blended reading (Sanskrit + English inline)
mām eva nairapekṣyeṇa
mām
Me
eva
indeed
nairapekṣyeṇa
by being free from motivation
bhakti-yogena vindati
bhakti-yogena
by the performance of devotional service
vindati
achieves
bhakti-yogaṁ sa labhata
bhakti-yogam
devotional service
saḥ
he
labhate
receives
evaṁ yaḥ pūjayeta mām
evam
thus
yaḥ
whom
pūjayeta
worships
mām
Me.
But one who simply engages in devotional service with no consideration of fruitive results attains Me. Thus whoever worships Me according to the process I have described will ultimately attain pure devotional service unto Me.
Purport

The previous two verses were spoken by the Lord to attract those interested in fruitive results, and now the ultimate purpose of worshiping the Lord is described. The ultimate goal in life is Lord Kṛṣṇa Himself. Love for the Lord is the highest bliss, although ordinary people cannot understand this.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
But one who simply engages in devotional service with no motives at all attains prema, and by prema attains me. He who worships my deity form without other desires such as jñāna and karma, or he who engages others in worship (pūjayeta) [Note: The verb can be taken as a causative form as well. ] by making them give wealth, land and shops, attains prema (bhakti-yogam), and by prema (bhakti-yogena), he attains me.
Personal Guidance
One who engages in devotional service without considering fruits attains the Lord; whoever worships by this described process ultimately attains pure devotional service. Fruit-free worship has the highest fruit.
Reflection Questions
  • Where does fruit-seeking creep into my service?
  • What practice removes it?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.27.54

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य: स्वदत्तां परैर्दत्तां हरेत सुरविप्रयो: । वृत्तिं स जायते विड्भुग् वर्षाणामयुतायुतम् ॥ ५४ ॥
yaḥ sva-dattāṁ parair dattāṁ
[yah sva-dattaam parair dattaam]
hareta sura-viprayoḥ
[hareta sura-viprayoh]
vṛttiṁ sa jāyate viḍ-bhug
[vrittim sa jaayate vid-bhug]
varṣāṇām ayutāyutam
[varshaanaam ayutaayutam]
Word-for-word
yaḥ — who sva-dattām — given previously by himself paraiḥ — by others dattām — given hareta — takes away sura-viprayoḥ — belonging to the demigods or brāhmaṇas vṛttim — property saḥ — he jāyate — takes birth viṭ-bhuk — as a stool-eating worm varṣāṇām — for years ayuta — ten thousand ayutam — times ten thousand.
Blended reading (Sanskrit + English inline)
yaḥ sva-dattāṁ parair dattāṁ
yaḥ
who
sva-dattām
given previously by himself
paraiḥ
by others
dattām
given
hareta sura-viprayoḥ
hareta
takes away
sura-viprayoḥ
belonging to the demigods or brāhmaṇas
vṛttiṁ sa jāyate viḍ-bhug
vṛttim
property
saḥ
he
jāyate
takes birth
viṭ-bhuk
as a stool-eating worm
varṣāṇām ayutāyutam
varṣāṇām
for years
ayuta
ten thousand
ayutam
times ten thousand.
Anyone who steals the property of the demigods or the brāhmaṇas, whether originally given to them by himself or someone else, must live as a worm in stool for one hundred million years.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Anyone who steals the property of the Lord or the brāhmaṇas, whether originally given to them by himself or someone else, must live as a worm in stool for one hundred million years. The various results for someone who gives wealth or land for worshipping the Lord have been stated. The result for a person who takes away the property of the Lord is now stated.
Personal Guidance
Whoever steals demigod or brāhmaṇa property — even originally given by oneself — lives as a worm in stool for a hundred million years. The penalty is severe and named.
Reflection Questions
  • Where have I taken back what I had given to the Lord or sacred persons?
  • What restitution might be due?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.27.55

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कर्तुश्च सारथेर्हेतोरनुमोदितुरेव च । कर्मणां भागिन: प्रेत्य भूयो भूयसि तत् फलम् ॥ ५५ ॥
kartuś ca sārather hetor
[kartush cha saarather hetor]
anumoditur eva ca
[anumoditur eva cha]
karmaṇāṁ bhāginaḥ pretya
[karmanaam bhaaginah pretya]
bhūyo bhūyasi tat-phalam
[bhooyo bhooyasi tat-phalam]
Word-for-word
kartuḥ — of the performer ca — and sāratheḥ — of the assistant hetoḥ — of the instigator anumodituḥ — of the person who approves eva ca — also karmaṇām — of the fruitive reactions bhāginaḥ — of the shareholder pretya — in the next life bhūyaḥ — more grievously bhūyasi — to the extent that the action is grievous tat — (must suffer) of that phalam — the result.
Blended reading (Sanskrit + English inline)
kartuś ca sārather hetor
kartuḥ
of the performer
ca
and
sāratheḥ
of the assistant
hetoḥ
of the instigator
anumoditur eva ca
anumodituḥ
of the person who approves
eva ca
also
karmaṇāṁ bhāginaḥ pretya
karmaṇām
of the fruitive reactions
bhāginaḥ
of the shareholder
pretya
in the next life
bhūyo bhūyasi tat-phalam
bhūyaḥ
more grievously
bhūyasi
to the extent that the action is grievous
tat
(must suffer) of that
phalam
the result.
Not only the performer of the theft but also anyone who assists him, instigates the crime, or simply approves of it must also share the reaction in the next life. According to their degree of participation, they each must suffer a proportionate consequence.
Purport

Stealing paraphernalia meant for worshiping the Supreme Lord or His authorized representatives should be avoided at all costs.

Thus end the purports of the humble servants of His Divine Grace A.C. Bhaktivedanta Swami Prabhupāda to the Eleventh Canto, Twenty-seventh Chapter, of the Śrīmad-Bhāgavatam, entitled “Lord Kṛṣṇa’s Instructions on the Process of Deity Worship.”

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Not only the performer of the theft but also anyone who assists him, instigates the crime or applauds it, must also receive this result after death, since they must share the karma. According to the gravity of the crime, they must suffer a proportionate consequence. The result accrues not only to the thief but to all involved. The result of the crime after death is experienced by those who assist the act, those who instigate the act, and those who applaud the act, since they should share the results of the crime. According to the seriousness of the crime (bhūyasi) there were will be greater suffering (bhūyaḥ). Thus ends the commentary on the Twenty-seventh Chapter of the Eleventh Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas. Chapter Twenty-eight Advaita Philosophy
Personal Guidance
Not only the performer of theft but assisters, instigators, and approvers share the reaction proportionately. Tolerance of theft is theft.
Reflection Questions
  • Where am I passively approving misuse of sacred resources?
  • What withdrawal of approval is mine?
📝 My note

Source: vedabase.io