Canto 11 - Chapter 27: The Yoga of Formal Worship ...

Discourse XXVII

The Yoga of Formal Worship

Uddhava submitted : (Pray,) explain (to me) the course of discipline consisting of formal worship intended to propitiate You, O Lord, (and) also what type of devotees worship You in what manner and from what motive, O Protector of devotees ! (1)
Sages such as Nārada, the divine Vyāsa and Bṛhaspati (Angirā's son), the preceptor (of the gods) repeatedly declare this (course) as conducive to the highest good of men. (2)
It emanated (for the first time) from Your lotus-like lips; and (receiving it from You) the divine Brahmā taught it to his sons, the foremost of whom is Bhrgu, and Lord Śiva (the Source of the universe) imparted it to his divine Spouse (Goddess Pārvati). (3)
It is highly commendable for all the (higher) grades of society and stages of life and I consider it to be the best of all the courses of discipline conducive to blessedness even for womenfolk and Śūdras, O Bestower of honour ! (4)
Explain this course, untying (as it does) once for all the bonds of Karma, O lotus-eyed Lord, to me, who stand devoted and attached to You, O suzerain Lord (even) of the Rulers of the universe (Brahmā, Śiva and so on). (5)

The glorious Lord began again : Since there is no end to the branch of the Vedas dealing with ritual acts, which is unlimited in scope and infinite in volume, O Uddhava! I shall (accordingly) discuss this topic (of Kriyāyoga) in a nutshell in order of sequence in its true perspective. (6)
The procedure of My worship is threefold, viz., Vedic, Tāntika and mixed (consisting of both elements). Of the three, one should duly worship Me according to that procedure alone which is liked by him. (7)
Hear from Me the way in which, having (first) attained the status of the twice-born (by getting himself invested with the sacred thread) as enjoined by (the part of) the Veda prescribing his duties— when the worshipper happens to be a member of the twice-born classes—a man should worship Me with devotion and reverence. (8)
Full of Devotion he should worship Me, his teacher and father, with the requisite material (flowers etc.), with sincerity (lit., guilelessness in the shape of entertaining no hope for its reward) in (through the medium of) an image, a raised ground (levelled, squared and prepared for a sacrifice) or the sacred fire, the sun, water, (the cavity of) the heart or a Brāhmaṇa. (9)
Having cleansed his teeth (with the end of a small green twig crushed with the teeth and converted into a brush), he should first (of all) perform his ablutions for the purification of his body. The bath should be repeated with (the utterance of) both types of Mantras (Vedic as well as Tantric) after (first) daubing the (whole) body with clay (as well as with fresh cowdung, sacrificial ashes and so on) and going through other preliminaries (such as invoking the presence of the Gaṅgā and other sacred waters, offering Arghya to them and seeking their permission for a bath). (10)
Undertaking a noble vow (of propitiating Myself), he should perform My worship, which wipes out (all) Karmas, side by side with (not neglecting) duties (of a binding nature) such as saying the Sandhyā prayers, (that have been) enjoined by the Veda. (11)
An image has been declared to be of eight kinds according as it is carved out of (a block of) stone or wood, made of (molten) metal (such as brass or bronze), clay or sandal-paste etc., painted (on a wall etc.), made of sand or carved out of a precious stone or conceived by the mind. (12)
An image, which is a temple of the Lord, is (again) of two varieties, movable and immovable. (The ceremonies of) invoking the presence of or bidding farewell to a deity are not necessary in worship done through the medium of an immovable one, O Uddhava! (13)
There is option in the matter of invocation etc., in the case of a movable image (other than a Śālagrāma stone, where no invocation etc., is needed); while both must be done in the worship through the medium of a raised ground (or through an image of sand). Only an image other than a painted one or that made of clay or sandal-paste etc., should be (invariably) bathed; in (all) other cases (mere) sprinkling all round with water is enough. (14)
My worship through images etc., should be done with excellent articles. In the case, however, of a devotee (who is) free from wiles (in the shape of a selfish motive) it may be conducted with articles that are (easily) available. In (the cavity of) the heart, of course, worship is offered with love alone. (15)
(Worship in the form of) bathing and (decoration with) ornaments is highly desirable only in an image, O Uddhava; in a raised ground (of course) the (conceptual) installation of the various deities (viz., the principal Deity and His entourage) in their respective place (with the uttering of formulas sacred to each); in a sacred fire, (the offering of) oblations soaked in ghee; in the sun, respect shown (to the sun-god in the form of offering Arghya and waiting upon Him with prayers) and in water, worship through (gratification by offering) water etc., is considered most desirable. Even water offered with reverence by a devotee is most pleasing to Me; how much more, then, are sandal-paste, incense, flowers, light and food etc., dear to Me ? On the other hand, anything offered by one who is not a devotee does not contribute to My pleasure even if it is abundant. (16—18)

Having got together (all) requisites (articles of worship etc.), and prepared a seat with blades of Darbha grass pointing to the east, and sitting (on it) with his face turned towards the east or the north or in front of the image (to be worshipped) in the event of the latter being immovable, and himself pure, the votary should commence worshipping (Me). (19)
Having consecrated himself (by assigning the various syllables of the Mantra to be used in the worship to the different parts of his hand as well as to the limbs of his body), he should gently rub the image (with a view to wiping of the coat of sandle-paste etc., on it) when it has been similarly consecrated and (then) duly adorn (with sandal-paste and flowers etc.), the pitcher (full of water to be used for worship from the beginning to the end) and the vessel containing water for sprinkling (and thereby consecrating) the utensils and articles of worship etc., with (20)
Consecrating with that water the temple, the articles of worship as well as himself, the votary should get ready three vessels (filling them with water taken from the pitcher, and providing them) with (necessary) accessories* (for offering Pādya, Arghya and Ācamaniya, i. e., water for washing the feet and hands and rinsing the mouth of the Deity respectively). (21)
The worshipper should (then) consecrate the said three vessels (containing water) for washing the feet and hands and rinsing the mouth of the deity by breathing into them the sacred formulas connected with the heart, the head and the tuft of hair on the crown (viz., 'हृदे नमः', 'शोभे स्वाहा', 'शिखायै वपद्' respectively and lastly the Gāyatri-Mantra (into all). (22)
(Then) within his (own) body conceived as dried up by the gastric wind and (then) consumed by the fire at the navel and (ultimately revived by nectar flowing from the moon located in the forehead and thus) thoroughly sublimated, he should meditate on My supreme and subtle form (the form of Lord Nārāyaṇa), of which the Jīva is but a particle, installed on the lotus of the heart and contemplated by accomplished souls at the end of Nāda (the fifth part of the sound of Praṇava consisting of अ, उ, म, विन्दु or the nasal sound and नाद or the echo). (23)
On his body being permeated (as a house by the light emanating from a lamp) by that subtle form contemplated as his own being, he should (first) worship Me in that form (with conceptual articles) and, full of that presence, should (then) invoke My presence in the image etc., and, having installed Me there and assigned the syllables of the Mantra to the (various) limbs of the image, proceed with My worship. (24)
Having (mentally) prepared a (high) seat for Me with Dharma etc. (viz., Dharma or Righteousness, Jñāna or Wisdom, Vairāgya or Dispassion and Aiśwarya or Supremacy for its four feet; Adharma or Unrighteousness, Ajñāna or Ignorance, Avairāgya or Absence of Dispassion and Anaiśwarya or Lack of Supremacy for its four sides; and Sattva, Rajas and Tamas for the three planks constituting its base) and the nine Śaktis or potencies (viz., Vimalā, Utkarṣiṇī, Jñānā, Kriyā, Yogā, Prahvi, Satyā, Iśānā and Anugrahā or Purity, Exaltation, Wisdom, Activity, Supernatural Power, Humility, Truthfulness, Rulership and Graciousness mounted on it) and (mentally) spread on it a lotus of eight petals shining bright with its pericarp and filaments (and with the orbs of the sun and other luminaries fixed on it), he should (instal Me on it and) Offer to Me (various) articles of worship such as water for washing My feet and hands and rinsing My mouth with according to the spirit of the Vedas and the Tantras both and with a view to securing both (worldly enjoyment and final beatitude). (25-26)
He should (further) worship in their order of sequence (the discus) Sudarśana, (the conch named) Pāñcaṇāya, the mace (Kaumodaki), the sword, the bow and the arrows as well as (the emblems of Lord Sāṅkarṣaṇa, viz.,) the plough and the pestle in the eight directions and the Kaustubha (gem), the (Vaijayanti) garland and (the mark of) Śrīvatsa (all the three on the bosom of the Lord in their respective position). (27)
He should (likewise) worship (the eight attendants of the Lord, viz.,) Nanda, Sunanda, Pracanda as well as Caṇḍa, Mahābala and Bala; Kumuda and Kumudekṣaṇa (as standing around the Lord in the eight directions) and (His carrier) Garuḍa (as facing the Lord). (28)
He should (also) worship, by offering them water to wash their hands with and so on, (Goddess) Durgā, Vināyaka (Lord Gaṇeśa), (the sage) Vyāsa and Viṣwaksena (all these four as surrounding the Lord in the four corners intervening the four quarters), his own preceptor (as standing to His left) and the gods (viz., the eight guardians of the spheres) each in his relative position (according to the direction in which their spheres are located), (all) of course facing the Lord. (29)

• The scriptures dealing with the details of worship lay down that the following accessories should be used alongwith water when washing the feet and hands and rinsing the mouth of the deity respectively—
  *Grains of Śyāmaika rice (which are very small as compared to ordinary rice), blades of Dūrvā (panic grass), lotus flowers, a kind of herb called Viṣṇukrānī etc., are approved for use with the water intended for washing the feet of the Lord with. Sandal-paste, flowers unbroken grains of rice, grains of barley, blades of the sacred Kuśa grass, sesamum seeds, mustard seeds and blades of panic grass—these eight substances have been prescribed for being used with the water intended for washing the hands of the Deity with; while the water intended for rinsing the mouth of the deity should be accompanied by the nutmeg, cloves, berries of Kankola plant etc.'

The votary should, if there is (sufficient) wealth, daily bathe Me with water made fragrant by sandal-paste, Uśira (a kind of aromatic grass), camphor, saffron and aloe-wood, chanting (all the while) sacred texts such as the Suvarṇagharmanuvāka (or Rgveda, commencing with the words सुवर्णं धर्मम् etc.), the Mahāpuruṣavidyā* (a sacred text sacred to Lord Viṣṇu, the Supreme Person), the Puruṣa-Sūkta† and the texts of Sāmaveda such as the Rājana Sāma and the Rauhīna Sāma. (30-31)
My devotee should (also) lovingly set Me off in the proper way with raiments, the sacred thread, jewels, wreaths of basil leaves, scents and sandal-paste. (32)
The worshipper should (then) reverently offer to Me water to wash My feet and rinse My mouth with, sandal-paste flowers and grains of unbroken rice (for decoration), incense, light and articles of food. (33)
If there be wealth, one should offer as food (to Me daily or at least on festive occasions) jaggery (or sugar), rice boiled in milk and sweetened with sugar, ghee; large round cakes of ground rice, sugar and sesamum seeds and cooked in oil; piles of sweet cakes made of meal and sugar and fried in ghee; lumps of sweets composed of meal cooked in ghee; a kind of porridge made of wheat flour with ghee, milk and molasses; curds and seasoned soup of pulses. (34)
Offering a brush (made of a small green twig with one of its ends crushed) for cleansing My teeth, perfumed oil for anointing My body with, a paste (of saffron and camphor powder) for being rubbed on the various parts of My body in order to free it from dirt; (bathing My image with a preparation composed of milk, curds, ghee, honey and sugar as well as with scented water; clothing Me with costly silk and adorning Me with jewels, sandal-paste and wreaths etc.), and putting a mirror before Me (in order to show Me how I look); offering Me food which could be (easily) swallowed (without mastication) as well as that needing mastication (together with fragrant water, betel leaves, a bed of flowers etc.), and (also) singing songs and dancing etc., should be arranged (at least) on a sacred day (e.g., Ekādaśī or the full moon), and preferably everyday (if one's means allow it). (35)

Depositing fire in a sacrificial pit, dug and constructed with due ceremony alongwith (three) zone-like constructions, a hollow and a raised ground, one should collect and concentrate it with the hand once it has been kindled (by fanning it). (36)
Then enclosing it on all sides with twenty blades of Kuśa grass, one should sprinkle water on the Kuśa blades all round and, duly replenishing it with fuel while uttering the Vyāhṛtis (भूः, भुवः and so on) and placing (to the north of the sacred fire) articles to be offered to the fire and sprinkling them with water taken from the consecrating vessel, should contemplate Me in the fire as shining brightly like molten gold, distinguished by four arms resplendent with a conch, discus, mace and lotus, calm (and composed), clad in silk possessing the (golden) hue of the filaments of a lotus, adorned with a brilliant diadem, bangles, a girdle (round My waist) and excellent armlets, bearing the mark of Śrīvatsa on My bosom, distinguished with the lustrous Kaustubha gem and with a garland of sylvan flowers. (37—39)
Visualizing and worshipping Me (as such) and casting (into the fire) sacrificial sticks soaked in ghee and having made the two offerings of ghee known by the name of Āghāras (and consisting of sprinkling ghee across the sacrificial pit from the northern to the southern end and from the southern to the northern end, uttering the formulas 'प्रजापतये स्वाहा' and 'इन्द्राय स्वाहा') and two (more) offerings known by the name of Ājyabhāgas (and consisting of pouring ghee into the sacred fire uttering the formulas 'अग्रये स्वाहा' and 'सोमाय स्वाहा' respectively), should offer oblations soaked in ghee, uttering the fundamental Mantra (ॐ नमो नारायणाय) and then the hymn known by the name of Puruṣa-Sūkta (consisting of sixteen Mantras); taking a fresh oblation (in a limited quantity with every utterance). The knowing devotee should (further) offer oblations (through the fire) to Dharma and others in the order mentioned before (in verse 25 above), uttering the name of the deity with the indeclinable "Swāhā" added to it and (then) the oblation known as "Swiṣṭakṛt" (which is offered at the end of a sacrifice with the formula 'अग्रये स्वाहकृते स्वाहा' and is so-called because it is believed to turn the sacrifice into a success). (40-41)

† The 16 Mantras of Rgveda X. xc; Atharva. XIX. vi; the first 16 Mantras of Śukla Yajurveda XXXI and Kṛṣṇa Yajurveda III. xii; Sāmaveda 617—621

Having worshipped Me (as indwelling the fire) and saluted Me, the votary should offer oblations (in the eight directions) to My attendants (Nanda and others, mentioned in verse 28 above) and (then returning to the place of worship and taking his seat before Me), should repeat the Mūla (principal) Mantra (as long as possible), contemplating (all the while) on the Infinite in the form of Lord Nārāyaṇa. (42)
(Then, visualizing Me as having finished My dinner in the meantime,) he should offer water (to Me) for rinsing My mouth with and (again inviting Me back to My seat) should make over the remnants to Viṣwakṣena (the foremost attendant to the Lord). (Again,) offering betel-leaves etc., containing aromatic substances, intended to perfume the mouth, he should then conclude the worship (by showering on Me flowers placed in the hollow of one's joined palms). (43)
(Then) celebrating, recounting and dramatically representing My exploits, dancing (out of joy while doing so) and narrating or listening to My stories, one should remain immersed in joy awhile. (44)
Glorifying Me through long or short hymns found in ancient works (such as the Vedas and Purāṇas) as well as through those composed by human beings, and praying in the words "Be pleased, O Lord !" he should salute Me falling flat (on the ground) like a log, placing his head at My feet and with his arms joined together (at his back after the fashion of a criminal) and saying, "O Lord, protect me, afraid (as I am) of the ocean of worldly existence rendered all the more fearful by the presence of the alligator in the shape of death, and (as such) come to You (for protection)." (45-46)
Praying thus he should respectfully place on his head as if given by Me the flowers etc., offered to Me and in case he must send back the deity (from the image in the event of its being intended for temporary worship); the (divine) effulgence invoked into the image should be drawn back (from it and merged) into the (divine) flame burning in the lotus of the heart (and the image deposited into some holy tank or river).(47)
One can worship Me through whichever of the media (enumerated in verse 9 above), e. g., an image, he conceives a reverence for on a particular occasion; for, being the Soul of the universe. I dwell in all created beings as well as in the self (of the worshipper himself). (48)

Worshipping Me as aforesaid in accordance with the courses of worship taught in the Vedas as also in the Tantras, a man secures at My hands success of the kind coveted by him both here and hereafter. (49)
One (who can afford to do so) should cause a strong (enduring) house of worship to be built and, having duly installed My image (in it), should (further) cause beautiful flower-gardens to be laid out and make a (formal) grant (in favour of the temple) of fields, markets, towns or villages helpful for the (daily) worship, (occasional) congregations (on sacred days) and festivals. Granting these for the regular (and uninterrupted) conduct of worship etc., from day to day as well as on specially sacred days, one bids fair to enjoy a fortune as great as Mine. (50-51)
Through installation (of an image) one bids fair to acquire sovereignty of the entire globe; by erecting a temple he is sure to attain dominion of (all) the three worlds; through worship etc., one can hope to reach the realm of Brahma and through all these three (combined) one can attain a state of equality with Me. (52)
He who worships Me as aforesaid secures union (in thought with Me) through Devotion and through (such) course of disinterested Devotion one attains to Me alone. (53)
He who takes away the endowment made either by himself or by others in favour of (the image of) a deity or a Brāhmaṇa continues for ten crores of years to be born as a creature living on ordure. (54)
Such a destiny (whether good or bad as depicted in verses 49 to 54 above) awaits hereafter the agent as well as his assistant, prompter and supporter too, since each (of them) is a partner in the act; and the reward or punishment is greater according as the action is more dignified or atrocious. (55)

Thus ends the twenty-seventh discourse in Book Eleven of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahamsa-Samhitā.