S'rî
Uddhava said: 'Please explain the yoga of the service unto You
as a deity, o Master. Who is of that worship, in respect of
what form is one of worship and in what manner are You
worshiped then, o
Master of the Sâtvatas
[see also mûrti
and 11.3:
48-55]?
S'rî
Uddhava said: 'Please explain the yoga of the service of You
as a deity, o Master; who is of that worship, to what form
is one of worship and in what manner does one worship You, o
Master of the Sâtvatas [see also mûrti and
11.3: 48-55]? (Vedabase)
Text
2
The sages
Nârada, Bhagavân Vyâsa and my preceptor the
son of Angirâ [Brihaspati]
repeatedly say that there is nothing as conducive to one's
welfare.
The
sages Nârada, Bhagavân Vyâsa and my
preceptor the son of Angirâ [Brihaspati]
repeatedly say that there is nothing more conducive to
welfare. (Vedabase)
Text
3-4
The
words that emanated from Your lotus mouth about this were
expressed by the great
unborn Lord [Brahmâ] speaking to his sons who are
headed by Bhrigu,
and by the great Lord S'iva speaking to the goddess
[Pârvatî,
see B.G. 3:
9-10].
This [service to Your deity form] is approved by all
classes and spiritual orders of society and is, I think, most
suitable for women and the working class, o Magnanimous
One.
From
Your lotus mouth emanated that of which the great lord
unborn spoke to his sons headed by Bhrigu, to the goddess
[Pârvatî] and the great lord S'iva
[see B.G. 3: 9-10]; this [working for the
purpose of sacrifice] indeed approved by all classes and
spiritual orders of society, I think, is the most fortunate
way for [even, or to deal with] women and the
working class, o Magnanimous One.
(Vedabase)
Text
5
O Lord with the
Lotus Eyes, please, o Controller of All Controllers in the
Universe, speak to your bhakta, who is so full of attachment,
about this means of liberation from the bondage of
karma.'
O
Lord with the Lotus Eyes, please, o Controller of All
Controllers in the Universe, speak to your bhakta so full of
attachment of the means of liberation from the being bound
to karma.' (Vedabase)
Text
6
The Supreme
Lord said: 'There is indeed no end to the innumerable
prescriptions for acting in [bhakti-]yoga [see e.g.
B.G. 1-6];
so, Uddhava, let Me in brief explain it nicely one step at a
time.
The
Supreme Lord said: 'There is indeed no end to the
innumerable prescriptions for acting in yoga [see e.g.
B.G. 1-6]; so, Uddhava, let me in brief explain it
nicely one step at a time. (Vedabase)
Text
7
One should
properly be of worship by choosing for one of the three kinds
of processes of sacrifice: according to the Vedas, according to
the explanatory literatures [tantras like the
Pañcarâtra]
and according to a combination of them.
One
should properly be of worship by choosing for one of the
three kinds of processes to sacrifice: to the three of the
Veda, the explanatory literatures [Tantras like the
pañcarâtra] and a combination of them.
(Vedabase)
Text
8
Please take
faithfully notice of the way a person, who to the for him
relevant sacred precepts [*]
achieved the status of a second birth, with devotion should be
of worship for Me.
Please
hear with faith in what way a person, who to the for him
relevant sacred precepts [*]
achieved the status of a second birth, with devotion should
be of worship for Me. (Vedabase)
Text
9
With the
necessary material he must, connected in bhakti,
free from ulterior motives worship Me, his worshipable guru,
with the help of an idol, or with an altar, a fire, the
[position
of the] sun,
with water or with Me as being present in the twiceborn heart
itself [**].
With
the necessary material must he, connected in bhakti, free
from ulterior motives worship Me, his worshipable guru, in
an image, an altar, a fire, the sun, the water or in the
twiceborn heart itself [**].
(Vedabase)
Text
10
Concerning the
two kinds of purification one should first bathe and brush
one's teeth and secondly bathe in mantras with the application
of clay and such [see tilaka,
kavaca
and 6.8:
3-10].
To
the two kinds of purification one should first should bathe
and brush one's teeth and secondly bathe in mantras with the
application of clay and such [see tilaka, kavaca and
6.8: 3-10]. (Vedabase)
Text
11
To be freed
from his karma he who is perfectly fixed in his determination
should engage in My ritual worship [pûjâ]
with performing duties as prescribed in the Vedas [see also
11.14:
35] like
being of ceremonial respect and such at the three junctures of
the day.
Of
ceremonial respect and such at the three junctures of the
day performing duties as recommended by the Vedas [see
also 11.14: 35], should he who is perfectly fixed in his
determination by these activities perform My ritual worship
[pûjâ] that eradicates the karma.
(Vedabase)
Text
12
There are eight
types of forms with which one remembers Me: in stone, wood,
metal, smearable substances [like clay], being painted,
in sand, in jewels and as an image kept in the
mind.
The
figure is remembered in eight different ways: in stone,
wood, metal, smearable substances [like clay], being
painted, in sand, in jewels and as an image kept in the
mind. (Vedabase)
Text
13
The individual
form which is thus of two varieties - viz. subject and not
subject to change - does, when it is installed in a temple for
permanent, o Uddhava, not have to be brought forward
(âvâdana) or brought away
(udvâsa).
The
individual form thus of two varieties - subject and not
subject to change - does, in a temple installed for
permanent, o Uddhava, not have to be called forth
(âvâdana) or sent away (udvâsa).
(Vedabase)
Text
14
When the form
is temporarily installed one has these two options, but
assigned a fixed place do the following options occur: not of a
smearable substance [or of paint or wood] it is washed
but in all other cases it is cleansed without water.
Temporarily
installed is that optional, but assigned a fixed place
[as in sand] do these two occur; not of a smearable
substance [or of paint or wood] is it washed but in
other cases it is cleansed without water.
(Vedabase)
Text
15
There is My
worship of the different forms with excellent paraphernalia and
the worship of a devotee free from material desire using
whatever that's readily available, as well as certainly the
worship in the heart by what was mentally
conceived.
There
is My worship of the different forms with excellent
paraphernalia and the worship of a devotee free from
material desire using whatever that's readily available, as
well as certainly the worship in the heart by what was
mentally conceived. (Vedabase)
Text
16-17
Customary
bathing and decorating is most appreciated for an idol [in
the temple], Uddhava, for an altar that is an exercise of
respect in mantras [tattva-vinyâsa] and
for fire are oblations [of sesame, barley etc.]
drenched in ghee considered the best. For the sun that is a
respectful greeting with a meditation in âsanas
[see Sûrya-namskar]
and for water are offerings of water and such most dear [to
Me]. When even a bit of water that is presented by My
bhakta with faith is most dear [to Me, see also B.G.
9:
26], then
how much more would foodstuffs, flowers, lamps, fragrances and
incense mean? By contrast the many that is being offered by
non-devotees will not bring about My satisfaction [see also
B.G. 16].
Customary
bathing and decorating is most appreciated for an idol
[in the temple], Uddhava, for an altar is that an
exercise of respect in mantra's
[tattva-vinyâsa] and for the fire are
oblations [of sesame, barley etc.] drenched in ghee
considered the best. For the sun is that a respectful
greeting with a meditation in âsanas [see
sûrya-namskar] and for the water are offerings of
water and such most dear. (Vedabase)
Text
18
When even a bit
of water that is presented by My bhakta with faith is most dear
[to Me, see also B.G. 9:
26], then
how much more would foodstuffs, flowers, lamps, fragrances and
incense mean? By contrast the many that is being offered by
non-devotees will not bring about My satisfaction [see also
B.G. 16].
If
even but some water by My bhakta presented with faith is
most dear [to Me, see also B.G. 9: 26], then how
much more would foodstuffs, flowers, lamps, fragrances and
incense mean; but the many that is being offered by
non-devotees will not bring about My satisfaction [see
also B.G. 16]. (Vedabase)
Text
19
Being
clean, having collected the necessary items, with the blades
[of kus'a] of the seat that was arranged to the east,
and sitting down facing the east or the north, or else directly
facing the deity, he should then be of
worship
[compare 1.19:
17,
4.24:
10,
8.9:
14-15].
Being
clean, having collected the necessary items, with the blades
[of kus'a] of the seat that was arranged to the
east, and sitting down facing the east or the north, or else
directly facing the deity, should he then be of worship
[compare 1.19: 17, 4.24: 10, 8.9: 14-15].
(Vedabase)
Text
20
Chanting
mantras and assigning them to his own and to My deity body he
should with his hand wipe clean [the altar and deity]
and properly prepare the sacred pot and vessel for sprinkling
the water.
Chanting
mantras and assigning them to his own and to My deity body
should he with his hand wipe clean [the altar and
deity] and properly prepare the sacred pot and vessel
for sprinkling the water. (Vedabase)
Text
21
With the water
of the vessel sprinkling the area of the deity, the utensils
and his own body, he shouldnext prepare three vessels with
water and arrange for the necessary auspicious items as far as
they're available [like flowers, grains, blades of grass,
sesame seeds etc., see ***].
With
the water of the vessel sprinkling the area of the deity,
the utensils and his own body, shoud he next get ready three
vessels with water and arrange the necessary auspicious
items available [like flowers, grains, blades of grass,
sesame seeds etc., see ***].
(Vedabase)
Text
22
With the three
vessels of water present for His feet
[pâdya], His hands
[arghya], and His mouth
[âcamana] the worshiper then should be of
purification with the mantras for [respectively] the
heart [hridayâya namah], the head
[s'îrase svâhâ] and the
tuft of hair [s'ikhâyai vashath] as
also with the Gâyatrî.
The
three vessels there with water for His feet
[pâdya], His hands [arghya], and His
mouth [âcamana] should the worshiper then
purify with the mantra's for [respectively] the
heart [hridayâya namah], the head
[s'îrase svâhâ] and the tuft of
hair [s'ikhâyai vashath] as also with the
gâyatrî. (Vedabase)
Text
23
He is expected
to meditate on the Original Individuality of all Expansions,
the very subtle transcendental form of Mine that, within his
body that was fully purified by air and fire, is situated on
the lotus of the heart and is experienced in the end vibration
of the Pranava
[see also 2.2].
He
should meditate on the Original Individuality of all
Expansions, the very subtle transcendental form of Mine
that, within his body fully purified by air and fire, is
situated on the lotus of the heart and is experienced in the
end vibration of the pranava [see also 2.2].
(Vedabase)
Text
24
With the help
of that, by his own realization conceived, meditated form
perfectly being of worship within his body that got charged in
being pervaded by His presence, he should conscientiously carry
out the worship with inviting Him by
[nyâsa] touching His limbs with mantras in
order to establish Him within the deity and all that is
respected along with it [see also 2.2].
By
that from his own realization conceived, meditated form
perfectly of worship within the body, that by His presence
pervaded got charged, should he carry out the worship in
detail inviting Him by [nyâsa] touching His
limbs with mantras to establish Him within the deity and all
there to it respected. [zie ook 2.2].
(Vedabase)
Text
25-26
One should for
the achievement of both [enjoyment and liberation], in
respect of both the Vedas and the tantras, together with
the items of worship make the offerings of the pâdya,
arghya and âcamana water to Me, after having
imagined My seat with the nine s'aktis
and the [deities of] dharma etc.
[*4]
as an effulgent lotus with eight petals with saffron filaments
in its whorl.
One
should for the achievement of both [enjoyment and
liberation], to both the Vedas and the tantras, together
with the items of worship make the offerings of the
pâdya, arghya and âcamana water to Me, after
having pictured to oneself My seat with the nine s'aktis and
the dharma etc. [*4] as an effulgent lotus with
eight petals within its whorl saffron filaments.
(Vedabase)
Text
27
He should one
after the other respect the Lord His disc-weapon [the
Sudars'ana cakra], His conch [the
Pâñcajanya], His club [the Kaumodaki]
and His arrows and bow [the S'arnga], His
[Balarâma items of the] plow and pestle
[hala and mushala], his gem [the
Kaustubha], His garland [the Vaijayantî] and
His chest mark curl of white hairs [the
S'rîvatsa].
One
after the other he should respect the Lord His disc-weapon
[the sudars'ana cakra], His conch [the
pâñcajanya], His club [the
kaumodaki] and His arrows and bow [the s'arnga],
His [Balarâma items of the] plow and pestle
[hala and mushala], his gem [the kaustubha],
His garland [the vaijayantî] and His chest
mark curl of white hairs [the
s'rîvatsa]. (Vedabase)
Text
28
Garuda, Nanda,
Sunanda, Pracanda and Canda, Mahâbala, Bala, Kumuda and
Kumudekshana [are the names of His carrier bird and eight
associates].
Garuda,
Nanda, Sunanda, Pracanda and Canda; Mahâbala and Bala
and indeed Kumuda and Kumudeksh [are the names of His
carrier bird and eight associates].
(Vedabase)
Text
29
Durgâ,
Vinâyaka [Ganes'a], Vyâsa,
Vishvaksena [see 6.8:
29,
9.21:
25-26],
the spiritual masters and the godly should each in their own
place facing the deity be worshiped with the sprinkling of
water and other rituals [*5].
Durgâ,
Vinâyaka [Ganes'a], Vyâsa, Vishvaksena
[see 6.8: 29, 9.21: 25-26], the spiritual masters,
the godly, should each in their own place facing the deity
be worshiped with the sprinkling of water and other
rituals.
(Vedabase)
Text
30-31
Using
waters scented with sandalwood, us'îra root, camphor,
kunkuma and aguru the worshiper should every day
bathe [the deity] as far as his means permit; also he
should chant hymns, such as the one from the vedic chapter
known as Svarna-gharma, the incantation called
Mahâpurusha, the Purusha-sûkta [from the Rig
Veda] and songs from the Sâma Veda such as the
Râjana and such.
Using
waters scented with sandalwood, us'îra root, camphor,
kunkuma and aguru should the worshiper every day bathe
[the deity] as far as his means permit; also he
should chant hymns, such as the one from the vedic chapter
known as svarna-gharma, the incantation called
mahâpurusha, the purusha-sûkta [from the Rig
Veda] and songs from the Sâma Veda such as the
râjana and such. (Vedabase)
Text
32
My devotee
should with love decorate Me with clothing, a sacred thread,
ornaments, marks of tilaka, garlands and fragrant oils
as is enjoined.
With
clothing, a sacred thread, ornaments, marks of tilaka,
garlands and fragrant oils should My devotee with love
decorate Me as is enjoined. (Vedabase)
Text
33
The worshiper
should present to Me with faith pâdya and
âcamana water, fragrances and flowers, whole
grains, incense, lamps and such items.
Pâdya
and âcamana water, fragrances and flowers, whole
grains, incense, lamps and such items should by the
worshiper be presented to Me with faith.
(Vedabase)
Text
34
According
to one's means one should arrange for offerings of foodstuffs
like candy, sweet rice, ghee, rice flour cake
[s'ashkulî], sweet cakes
[âpûpa], sweet rice flour dumplings
with coconut [modaka], spicy sweet wheat cake of
ghee and milk [samyâva], yogurt and
vegetable soups.
According
to one's means one should arrange for offerings of
foodstuffs like candy, sweet rice ghee, rice flour cake
[s'ashkulî], sweet cakes
[âpûpa], sweet rice flour dumplings with
coconut [modaka], spicy sweet wheat cake of ghee and
milk [samyâva], yogurt and vegetable
soups.
(Vedabase)
Text
35
Massaging with
ointment, cleaning the teeth before a mirror, bathing, food to
be chewed and not to be chewed, singing and dancing one should
have on special days or else every day.
Massaging
with ointment, cleaning the teeth using a mirror, bathing,
food to be chewed and not to be chewed, singing and dancing
one should have on special days or else every
day.
(Vedabase)
Text
36
In a
sacrificial area set up as prescribed one should, wearing a
girdle, using a fire pit and an elevation for sacrificing, by
hand build and bring to a blaze a fire that is equally piled
up.
In
a sacrificial area set up as prescribed should one, using a
girdle, a fire pit and an elevation of sacrifice, by hand
build and bring to a blaze a fire equally piled
up.
(Vedabase)
Text
37
Spreading
[kus'a grass, mats] and then sprinkling and
ceremonially [anvâdhâna] placing
wood in the fire the way it is prescribed he should, having
arranged for the âcamana water, sprinkel the items
to offer and meditate on Me as residing in the
fire.
Spreading
[kus'a grass, mats] and then sprinkling and
ceremonially [anvâdhâna] placing wood in
the fire according the rules should he, having arranged for
the âcamana water, sprinkling the items to offer,
meditate on Me as residing in the
fire.
(Vedabase)
Text
38-41
Meditating in
worship on Him as being brilliant with a color of molten gold,
with His conch, disc, club and lotus, His four arms and
tranquility; His garment with the color of the filaments of a
lotus, shining helmet, bracelets, belt, the ornaments on His
arms, the S'rîvatsa on His chest, the effulgent Kaustubha
and a flower garland; throwing pieces of wood soaked in ghee
into the fire and in the course of the arghya ritual
making the two offerings of sprinkling ghee [in two ways
called Âghâras] and [two different]
oblations of ghee [called Âjyabhâgas], the
intelligent one should offer into the fire, with root mantras
and the [sixteen lines of the] Purusha-sûkta
hymn, the oblations to Yamarâja and the other demigods
called Swishthakrit in due order using a mantra for each
[see also 11.14:
36-42,
11.19: 20-24,
11.21:
15].
Meditating
in worship of Him as being brilliant with a color of molten
gold, His conch, disc, club and lotus, His four arms and
tranquility; His garment with the color of the filaments of
a lotus, shining helmet, bracelets, belt, the ornaments on
His arms, the S'rîvatsa on His chest, the effulgent
kaustubha and a flower garland; throwing pieces of wood
soaked in ghee into the fire and in the course of the arghya
ritual making the two offerings of sprinkling ghee [two
ways called âghâras] and [two
different] oblations of ghee [called
âjyabhâgas], should the intelligent one
offer into the fire with root mantras and the [sixteen
lines of the] purusha-sûkta hymn the oblations to
Yamarâja and the other demigods called svisthi-krit in
due order using a mantra for each [see also 11.14:
36-42, 11.19: 20-24, 11.21: 15].
(Vedabase)
Text
42
Thus having
been of worship next offering obeisances unto His associates,
he should present offerings
chanting
the basic mantra for the deity in question and remember the
Absolute Truth as being the Original Self of
Nârâyana.
Thus
having been of worship next offering obeisances unto His
associates, should he present offerings chanting the basic
mantra for the Deity in question, remebering the Absolute
Truth as being the Original Self of Nârâyana.
(Vedabase)
Text
43
After offering
the âcamana water and giving the remnants of the
food to Vishvaksena, he should present prepared betel nut and
fragrant water for the mouth [see also 11.3:
48-53,
11.25:
28].
Offering
the âcamana water and giving the remnants of the food
to Vishvaksena, should one then present prepared betel nut
and fragrant water for the
mouth
(Vedabase)
Text
44
He should
[next] for some time [see kâla,
11.21:
9] become
absorbed in celebration by listening himself and make others
listen to My stories, by acting out My transcendental
activities and by dancing, chanting loudly and singing along
with others [see also e.g. 11.5:
36-37,
11.14:
23-24].
He
should at times [see kâla, 11.21: 9] become
absorbed in the celebration, listening himself and making
others listen to My stories, acting out actively the
transcendental activities along with loud singing and
dancing [see also e.g. 11.5: 36-37, 11.14:
23-24]. (Vedabase)
Text
45
With prayers
from the Purânas, with large or small prayers from other
ancient scriptures and with prayers written by others [see
bhajans]
and prayers from more common sources, he should prostrate and
pay homage saying: 'O Lord, please show Your
mercy'.
With
prayers from the purânas, with greater or lesser
prayers from other ancient scriptures and prayers written by
others [see bhajans], should one prostrating pay
homage and say 'O Lord, please show your mercy' and so also
pray from direct experience [and other common
sources]. (Vedabase)
Text
46
With his head
brought to My feet and with his palms brought together [he
may say a prayer like:] 'O Lord, please protect this
surrendered soul who in this material ocean is afraid of being
devoured by death' [compare B.G. 11:
19].
Met
het plaatsen van het hoofd aan Mijn voeten met de handpalmen
samengebracht [mag men een gebed doen als:] 'O Heer,
alstUblieft, bescherm deze persoon van overgave, die in deze
materiële oceaan beducht is voor de mond van de dood'
[vergelijk B.G. 11: 19].
(Vedabase)
Text
47
Praying thus he
should put the remnants granted by Me to his head and he should
do this prayer once more when the deity respectfully is to be
bidden farewell so that the light [of the deity] finds
its place within the light [of his heart
*6].
Thus
praying should the remnants granted by Me be put to one's
head and in case the deity respectfully is to be bidden
farewell, should this praying be done once more, so that the
light [of the deity] is placed within the light
[of one's heart *6]. (Vedabase)
Text
48
Whenever one
develops faith in Me in whatever deity form or other
manifestation, one should for that form be of worship since I,
the Original Soul of All, am situated within all living beings
as well as in oneself [see also B.G. 6:
31 and
*7].
Whenever
one develops faith in Me in whatever deity form or other
manifestations should one therein accordingly be of respect
since I, the Original Soul of All, am situated within as
well all living beings as in oneself.
(Vedabase)
Text
49
This way by the
processes of acting in yoga a person with respect for the Veda
and more specialized texts will both in this life and the next
by My grace achieve the desired perfection.
This
way by the processes of acting in yoga will a person
worshiping both in this life and the next to the Veda and
other specialized texts, from Me achieve the desired
perfection. (Vedabase)
Text
50
In order to
properly establish My deity the devotee should build a strong
temple and maintain beautiful flower gardens meant [to
provide flowers] for daily pûjâ,
festivals and yearly occasions.
To
properly establish My deity should he build a strong temple,
along with beautiful flower gardens reserved [to provide
flowers] for daily puja, festivals and yearly
occasions. (Vedabase)
Text
51
He who puts at
My disposal land, shops, cities and villages in order to assure
the continuance of the daily worship and the special occasions,
will achieve an opulence equal to Mine.
He
who donates land, shops, cities and villages in order to
assure the continuance of the daily worship and the special
occasions, will achieve an opulence equal to Mine.
(Vedabase)
Text
52
Installing the
deity brings sovereignty over the entire earth, building a
temple gives rulership over the three worlds and
performing
pûjâ and likewise services will deliver one
the realm of Brahmâ. When one does all three one will
attain a status equal to Mine.
Installing
the deity brings sovereignty over the entire earth, building
a temple gives rulership over the three worlds and
performing puja and other such services delivers one the
realm of Brahmâ; with all three will one attain a
status equal to Mine. (Vedabase)
Text
53
[But]
he who free from ulterior motives engages in bhakti-yoga
reaches that what is the result of devotional yoga: thus being
of worship he gets
Me [see also 5.5:
14,
11.12:
24 and B.G.
6:
44].
He
who free from ulterior motives engages in bhakti-yoga
achieves by bhakti-yoga; he who thus is of worship receives
Me alone. (Vedabase)
Text
54
He
who steals away the property of the gods and the brahmins that
was donated by oneself or by others, is a stool-eating worm
bound to take birth for a hundred million years
[compare
10.64:
39].
He
who from the godly and the learned takes away the livelihood
he gave himself or was given by others, is a stool-eating
worm to take birth for a hundred million
years.
(Vedabase)
Text
55
The
perpetrator [of that kind of theft] as well as his
accomplice, as also he who prompted it and the one who approved
it, all will share the karmic reaction in the life that follows
in which they, depending their commitment, will have to face
the consequences.'
The
perpetrator [of such theft] and his accomplice as
also the prompter and the one approving all share the karmic
reaction in the next life in which they according their
commitment to that will reap the results.
(Vedabase)
*:
The paramparâ says to this that members of the
three higher classes of society all achieve the twice-born
status by initiation into the Gâyatrî
mantra.
To the tradition may brâhmana boys after due
preparation be initiated at the age of eight, kshatriya
boys when they're eleven and vais'ya boys when they're
twelve.
**:
The materialist devotee - almost any person thus - is of
devotion with the help of an image of God in the form of a
timetable, the altar in the form of the desk in his office, the
fire in the stove on which one regularly has one's meals
cooked, the sun with the date and the clock one is manipulating
pragmatically, the water with the daily shower one takes and
the dishes one washes, and the twiceborn heart in his daily
contemplations to the wisdom one acquired as an adult from
personal experience and one's teachers. Thus is everyone, more
or less engaged in devotional service to the practices of
devotion mentioned here, be it at an unconscious materialist
and rather impersonal level (see prâkrita).
***:
'S'rîla S'rîdhara Svâmî gives
references from Vedic literature stating that the water meant
for bathing the feet should be combined with millet seeds,
dûrvâ grass mixed in water, vishnukrânta
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
kus'a grass, sesame seeds, mustard seeds and dûrvâ
grass. The water for sipping should include jasmine flowers,
ground cloves and kakkola berries' (p.p. 11.27:
21).
*4:
The seat of dharma is here imagined as consisting of the
righteousness, wisdom, detachment and supremacy as its legs,
its opposites as the sides and the three gunas as the
three planks of the base.
*5:
According to S'rîla Jîva Gosvâmî are
the personalities mentioned here eternally liberated associates
of the Lord who reside in the spiritual sky, beyond the
material manifestation. Not so much the Ganes'a that in this
world, as the son of Lord S'iva, is famous for awarding
financial success, and the goddess Durgâ, the wife of
Lord S'iva, who is famous as the external, illusory potency of
the Supreme Lord. ' (p.p. 11.27:
29).
*6:
Devotees accepting flowers, food or fire from the deity
customarily take the offering first to their head as a token of
respect.
*7:
The paramparâ adds here: '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
Vaishnavas, one completely gives up material life and gradually
becomes perfect in Krishna consciousness' (p.p.
11.27:
48).