Srimad Bhagavatam: Canto 11

(1) S'rî Uddhava said: 'Can You please explain the yoga of rites [kriyâ-yoga], the yoga of the service unto You as a deity, oh Master? Who is of that worship, in respect of what form is one of worship and in what manner are You worshiped then, oh Master of the Sâtvatas [see also mûrti and 11.3: 48-55]? (2) The sages Nârada, Bhagavân Vyâsa and my preceptor the son of Angirâ [Brihaspati], repeatedly say that for the welfare of men there is nothing as conducive. (3-4) The words about this that emanated from Your lotus mouth were spoken by the great unborn Lord [Brahmâ] unto his sons headed by Bhrigu, as also 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 beneficial for women and the working class, oh Magnanimous One. (5) Oh Lotus-eyed Lord, please, oh Controller of All Controllers in the Universe, speak to Your devoted bhakta about this means of liberation from the bondage of karma.'

(6) The Supreme Lord said: 'The number of [karma-kânda] prescriptions for worshiping deities [see e.g. B.G. 1-6] is endless, Uddhava, let Me in brief explain it nicely one step at a time. (7) One should worship Me as one desires following one of the three kinds of sacrifice according to the Vedas, the explanatory literatures [tantras like the Pañcarâtra] or a combination of them. (8) Now hear from Me how a person, who according to the for him specific Vedic precepts [*] achieved the status of a second birth, should worship Me with faith and devotion. (9) He must, connected in bhakti, free from ulterior motives ['honestly'] with the necessary paraphernalia worship Me, his worshipable guru, as being present in a deity, in a sacrificial area, a fire, in the [position of the] sun, in water or in the twice-born heart itself [**]. (10) For purification he should first bathe and brush his teeth, and next purify himself with both types of [Vedic and tantric] mantras while applying clay and such [see tilaka, kavaca and 6.8: 3-10]. (11) To be freed from his karma, he perfectly convinced should engage in My ritual worship [pûjâ] and thereto perform duties, as prescribed in the Vedas [see also 11.14: 35], with worship and such [like expressing the Gâyatrî mantra] at the three junctures of the day [dawn, noon and sunset].

(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 mind. (13) Of the two kinds of individual temple deities that are moved and not moved, the installed deity, oh Uddhava, is for His worship not taken away (udvâsa) or again brought forward (âvâdane). (14) Not being installed one has these options, but when assigned a fixed place the following two possibilities are found: not being of a smearable substance [or being painted or made of wood] He is washed, in all other cases He is cleansed without water. (15) There is the worship of My different deities with excellent paraphernalia, there is the worship of a devotee free from material desire using whatever that is readily available, and there is the worship in the heart in a mental respect [by love and meditation only].

(16-17) With a deity [in the temple] customary bathing and decorating is most appreciated, Uddhava, for a holy place that is an exercise of respect in mantras [tattva-vinyâsa] and for fire oblations [of sesame, barley etc.] drenched in ghee are considered best. With the sun that is an exercise of respect [with a sundial, see Sûrya-namaskar] and with water offerings of water and such are most suitable. Offerings presented with faith by a devotee of Mine are most dear to Me, even if it is just a bit of water. (18) And what to say of an offering [by devotees] of foodstuffs, flowers, lamps, fragrances and incense [see also B.G. 9: 26]? An offer [by contrast] that, even if it is very rich, is made by a non-devotee, will not satisfy Me [see also B.G. 16]. (19) Being cleansed he should then be of worship, having collected the necessary items, having arranged the seat with blades [of kus'a grass] pointing to the east and sitting down facing the east or the north, or else directly facing the deity [compare 1.19: 17, 4.24: 10, 8.9: 14-15]. (20) After having assigned mantras to his own body and also having done this to My form, he should clean My Deity with his hand and properly prepare the sprinkling vessel and the sacred pot. (21) With the water of the vessel sprinkling the area of the deity, the utensils and his own body, he next should prepare three vessels with water and arrange for the necessary auspicious items as far as available [like flowers, grains, blades of grass, sesame seeds etc., see ***]. (22) With the mantras for the heart [hridayâya namah], the head [s'îrase svâhâ] and the tuft of hair [s'ikhâyai vashath] the worshiper should purify the three vessels of water for His feet [pâdya], His hands [arghya], and His mouth [âcamana], and do the same with the Gâyatrî. (23) He should 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 by perfected souls is experienced in the end vibration of the Pranava [see also 2.2]. (24) With that [meditated form] by his own realization conceived as pervaded within his body, he, of worship fully being absorbed in thought of Me, should invite Me within the deity - and all that is respected along with it - by touching My limbs with mantras [nyasta] and thereupon honor Me [externally by performing pūjā]. (25-26) After first having imagined My seat, decorated with the nine s'aktis and the [deities of] dharma etc. [*4] as an effulgent eight-petaled lotus with saffron filaments in its whorl, he should offer to Me the pâdya, arghya and âcamana water and other items of worship to be perfect with the two [of enjoyment and liberation] in respect of both the Vedas and the tantras. (27) One after the other he next must honor My disc-weapon [the Sudars'ana cakra], conch [the Pâñcajanya], club [the Kaumodakî] and arrows and bow [the S'arnga], My [Balarâma items of the] plow and pestle [hala and mushala], My gem [the Kaustubha], garland [the Vaijayantî] and chest mark curl of white hairs [the S'rîvatsa]. (28) [He also honors] Garuda, Nanda, Sunanda, Pracanda and Canda, Mahâbala, Bala, Kumuda and Kumudekshana [My carrier bird and eight associates]. (29) Durgâ, Vinâyaka [Ganes'a], Vyâsa, Vishvaksena [see 6.8: 29, 9.21: 25-26], the spiritual masters and the demigods - each in their own place in front of the deity - should be worshiped with the sprinkling of water and other rituals [*5]. (30-31) Every day [the deity] should be bathed, as far as the means permit, using different kinds of water scented with sandalwood, us'îra root, camphor, kunkuma and aguru. Also hymns should be chanted, such as those from a section of the Vedas known as Svarna-gharma, the incantation called Mahâpurusha, the Purusha-sûkta [from the Rig Veda] and songs from the Sâma Veda, like the Râjana and others. (32) My devotee should lovingly decorate Me with clothing, a sacred thread, ornaments, marks of tilaka, garlands and [apply] fragrant oils, the way it is enjoined. (33) The worshiper should with faith present to Me pâdya and âcamana water, fragrances and flowers, whole grains, incense, lamps and other items. (34) According to his means he should make 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. (35) On special days, or else every day, [the deity] should be offered a massage with ointment, a mirror, an eucalyptus stick for cleaning the teeth, a bath, food to be chewed and not to be chewed, as also song and dance. (36) In a sacrificial area set up as prescribed he 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. (37) Spreading [kus'a grass mats] and then sprinkling and ceremonially [anvâdhâna] placing wood in the fire according to the rules, he should, having arranged for the âcamana water, sprinkle the items to offer and meditate on Me as residing in the fire. (38-41) Meditating in worship of Me as being brilliant, with a color of molten gold, with My conch, disc, club and lotus and with My four arms and peacefulness; with My garment with the color of the filaments of a lotus, shining helmet, bracelets, belt, the ornaments on My arms, with the S'rîvatsa on My chest, the effulgent Kaustubha and with a flower garland; while 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], a learned person should, with root mantras and the [sixteen lines of the] Purusha-sûkta hymn, offer the oblations into the fire for Yamarâja and the other demigods called Svishthikrit, in due order using a mantra for each [see also 11.14: 36-42, 11.19: 20-24, 11.21: 15]. (42) Thus having been of worship he should bow to offer obeisances unto My associates and next present offerings chanting the basic mantra for the deity in question, thereby remembering Nârâyana as the Original Self of the Absolute Truth. (43) After having offered âcamana water and giving the remnants of the food to Vishvaksena, he should present to Me prepared betel nut with fragrant substances for the mouth [see also 11.3: 48-53, 11.25: 28]. (44) He should [next] for some time [see kâla, 11.21: 9] become absorbed in My celebration, by listening himself - and make others listen - to My stories, by acting out My transcendental activities, by dancing, by chanting loudly and by singing along with others [see also e.g. 11.5: 36-37, 11.14: 23-24]. (45) With prayers from the Purânas, with large or small prayers from other ancient scriptures, with prayers written by others [see bhajans] and prayers from more common sources, he should prostrate himself, pay his obeisances and say: 'Oh Lord, please show Your mercy [prasîda bhagavan].' (46) Placing his head at My feet with his palms brought together [he may say a prayer like:] 'Oh Lord, please protect this surrendered soul who in this material ocean is afraid of being devoured by death [prapannam pâhi mâm îs'a, bhîtam mrityu-grahârnavat, compare B.G. 11: 19].' (47) Praying thus he should put the remnants granted by Me to his head and do this prayer once more - when the deity respectfully is to be bidden farewell - to give the light [of the deity] a place within the light [of his heart *6].

(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 My own form as also in all living beings [see also B.G. 6: 31 and *7]. (49) By thus being of worship with the [ritual] processes of acting in yoga as described in the Vedas and in more specialized texts, a person will, in both this life and the next, by My grace achieve the perfection he desired. (50) In order to properly establish My deity, the devotee should build a strong temple and maintain beautiful flower gardens [that provide flowers] for daily pûjâ, festivals and yearly occasions. (51) He who donates land, shops, cities and villages, so as to assure the continuance of the daily worship and the special occasions, will achieve an opulence equal to Mine. (52) Installing a deity one attains the entire earth, building a temple one attains the three worlds, and performing pûjâ and likewise services one attains the realm of Brahmâ, but when one does all of these three, one will attain a quality [a transcendental integrity] equal to Mine. (53) He who free from ulterior motives worships Me thus, will by bhakti-yoga unite his consciousness in devotion and attain Me [see also 5.5: 14, 11.12: 24 and B.G. 6: 44]. (54) The one who steals [or destroys] the property [and/or the service] delivered to the gods and the brahmins, whether given by himself or by others, is bound to take birth as a stool-eating worm for a hundred million years [compare 10.64: 39]. (55) Both the perpetrator and his accomplice, the one who instigated it and the one who approved it, all will have to share, over and over, the karmic consequences in the life that follows [depending the degree of the damage done].'

S'rî Uddhava said: 'Can You please explain the yoga of rites [kriyâ-yoga], the yoga of the service unto You as a deity, oh Master? Who is of that worship, in respect of what form is one of worship and in what manner are You worshiped then, oh Master of the Sâtvatas [see also mûrti and 11.3: 48-55]?

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]? (Vedabase)

Text 2

The sages Nârada, Bhagavân Vyâsa and my preceptor the son of Angirâ [Brihaspati], repeatedly say that for the welfare of men there is nothing as conducive.

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.(Vedabase)

Text 3-4

The words about this that emanated from Your lotus mouth were spoken by the great unborn Lord [Brahmâ] unto his sons headed by Bhrigu, as also 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 beneficial for women and the working class, oh Magnanimous One.

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. (Vedabase)

Text 5

Oh Lotus-eyed Lord, please, oh Controller of All Controllers in the Universe, speak to Your devoted bhakta 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, who is so full of attachment, about this means of liberation from the bondage of karma.' (Vedabase)

Text 6

The Supreme Lord said: 'The number of [karma-kânda] prescriptions for worshiping deities [see e.g. B.G. 1-6] is endless, 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 [bhakti-]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 worship Me as one desires following one of the three kinds of sacrifice according to the Vedas, the explanatory literatures [tantras like the Pañcarâtra] or a combination of them.

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. (Vedabase)

Text 8

Now hear from Me how a person, who according to the for him specific Vedic precepts [*] achieved the status of a second birth, should worship Me with faith and devotion.

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. (Vedabase)

Text 9

He must, connected in bhakti, free from ulterior motives ['honestly'] with the necessary paraphernalia worship Me, his worshipable guru, as being present in a deity, in a sacrificial area, a fire, in the [position of the] sun, in water or in the twice-born heart itself [**].

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 [**]. (Vedabase)

Text 10

For purification he should first bathe and brush his teeth, and next purify himself with both types of [Vedic and tantric] mantras while applying clay and such [see tilaka, kavaca and 6.8: 3-10].

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]. (Vedabase)

Text 11

To be freed from his karma, he perfectly convinced should engage in My ritual worship [pûjâ] and thereto perform duties, as prescribed in the Vedas [see also 11.14: 35], with worship and such [like expressing the Gâyatrî mantra] at the three junctures of the day [dawn, noon and sunset].

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. (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 mind.

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. (Vedabase)

Text 13

Of the two kinds of individual temple deities that are moved and not moved, the installed deity, oh Uddhava, is for His worship not taken away (udvâsa) or again brought forward (âvâdane).

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). (Vedabase)

Text 14

Not being installed one has these options, but when assigned a fixed place the following two possibilities are found: not being of a smearable substance [or being painted or made of wood] He is washed, in all other cases He is cleansed without water.

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. (Vedabase)

Text 15

There is the worship of My different deities with excellent paraphernalia, there is the worship of a devotee free from material desire using whatever that is readily available, and there is the worship in the heart in a mental respect [by love and meditation only].

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

With a deity [in the temple] customary bathing and decorating is most appreciated, Uddhava, for a holy place that is an exercise of respect in mantras [tattva-vinyâsa] and for fire oblations [of sesame, barley etc.] drenched in ghee are considered best. With the sun that is an exercise of respect [with a sundial, see Sûrya-namaskar] and with water offerings of water and such are most suitable. Offerings presented with faith by a devotee of Mine are most dear to Me, even if it is just a bit of water.

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]. (Vedabase)

Text 18

And what to say of an offering [by devotees] of foodstuffs, flowers, lamps, fragrances and incense [see also B.G. 9: 26]? An offer [by contrast] that, even if it is very rich, is made by a non-devotee, will not satisfy Me [see also B.G. 16].

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]. (Vedabase)

Text 19

Being cleansed he should then be of worship, having collected the necessary items, having arranged the seat with blades [of kus'a grass] pointing to the east and sitting down facing the east or the north, or else directly facing the deity [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, he should then be of worship [compare 1.19: 17, 4.24: 10, 8.9: 14-15]. (Vedabase)

Text 20

After having assigned mantras to his own body and also having done this to My form, he should clean My Deity with his hand and properly prepare the sprinkling vessel and the sacred pot.

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 next should prepare three vessels with water and arrange for the necessary auspicious items as far as 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, 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 ***]. (Vedabase)

Text 22

With the mantras for the heart [hridayâya namah], the head [s'îrase svâhâ] and the tuft of hair [s'ikhâyai vashath] the worshiper should purify the three vessels of water for His feet [pâdya], His hands [arghya], and His mouth [âcamana], and do the same with the Gâyatrî.

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. (Vedabase)

Text 23

He should 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 by perfected souls is experienced in the end vibration of the Pranava [see also 2.2].

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]. (Vedabase)

Text 24

With that [meditated form] by his own realization conceived as pervaded within his body, he, of worship and fully being absorbed in thought of Me, should invite Me within the deity - and all that is respected along with it - by touching My limbs with mantras [nyasta] and thereupon honor Me [externally by performing pūjā].

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. (Vedabase)

Text 25-26

After first having imagined My seat, decorated with the nine s'aktis and the [deities of] dharma etc. [*4] as an effulgent eight-petaled lotus with saffron filaments in its whorl, he should offer to Me the pâdya, arghya and âcamana water and other items of worship to be perfect with the two [of enjoyment and liberation] in respect of both the Vedas and the tantras.

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. (Vedabase)

Text 27

One after the other he next must honor My disc-weapon [the Sudars'ana cakra], conch [the Pâñcajanya], club [the Kaumodakî] and arrows and bow [the S'arnga], My [Balarâma items of the] plow and pestle [hala and mushala], My gem [the Kaustubha], garland [the Vaijayantî] and chest mark curl of white hairs [the S'rîvatsa].

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]. (Vedabase)

Text 28

[He also honors] Garuda, Nanda, Sunanda, Pracanda and Canda, Mahâbala, Bala, Kumuda and Kumudekshana [My carrier bird and eight associates].

Garuda, Nanda, Sunanda, Pracanda and Canda, Mahâbala, Bala, Kumuda and Kumudekshana [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 demigods - each in their own place in front of deity - should 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 and the godly should each in their own place facing the deity be worshiped with the sprinkling of water and other rituals [*5]. (Vedabase)

Text 30-31

Every day [the deity] should be bathed, as far as the means permit, using different kinds of water scented with sandalwood, us'îra root, camphor, kunkuma and aguru. Also hymns should be chanted, such as those from a section of the Vedas known as Svarna-gharma, the incantation called Mahâpurusha, the Purusha-sûkta [from the Rig Veda] and songs from the Sâma Veda, like the Râjana and others.

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. (Vedabase)

Text 32

My devotee should lovingly decorate Me with clothing, a sacred thread, ornaments, marks of tilaka, garlands and [apply] fragrant oils, the way it is enjoined.

My devotee should with love decorate Me with clothing, a sacred thread, ornaments, marks of tilaka, garlands and fragrant oils as is enjoined.(Vedabase)

Text 33

The worshiper should with faith present to Me pâdya and âcamana water, fragrances and flowers, whole grains, incense, lamps and other items.

The worshiper should present to Me with faith pâdya and âcamana water, fragrances and flowers, whole grains, incense, lamps and such items. (Vedabase)

Text 34

According to his means he should make 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

On special days, or else every day, [the deity] should be offered a massage with ointment, a mirror, an eucalyptus stick for cleaning the teeth, a bath, food to be chewed and not to be chewed, as also song and dance.

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. (Vedabase)

Text 36

In a sacrificial area set up as prescribed he 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 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. (Vedabase)

Text 37

Spreading [kus'a grass mats] and then sprinkling and ceremonially [anvâdhâna] placing wood in the fire according to the rules, he should, having arranged for the âcamana water, sprinkle 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 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. (Vedabase)

Text 38-41

Meditating in worship of Me as being brilliant, with a color of molten gold, with My conch, disc, club and lotus and with My four arms and peacefulness; with My garment with the color of the filaments of a lotus, shining helmet, bracelets, belt, the ornaments on My arms, with the S'rîvatsa on My chest, the effulgent Kaustubha and with a flower garland; while 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], a learned person should, with root mantras and the [sixteen lines of the] Purusha-sûkta hymn, offer the oblations into the fire for Yamarâja and the other demigods called Svishthikrit, in due order using a mantra for each [see also 11.14: 36-42, 11.19: 20-24, 11.21: 15].

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]. (Vedabase)

Text 42

Thus having been of worship he should bow to offer obeisances unto My associates and next present offerings chanting the basic mantra for the deity in question, thereby remembering Nârâyana as the Original Self of the Absolute Truth.

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. (Vedabase)

Text 43

After having offered âcamana water and giving the remnants of the food to Vishvaksena, he should present to Me prepared betel nut with fragrant substances for the mouth [see also 11.3: 48-53, 11.25: 28].

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]. (Vedabase)

Text 44

He should [next] for some time [see kâla, 11.21: 9] become absorbed in My celebration, by listening himself - and make others listen - to My stories, by acting out My transcendental activities, by dancing, by chanting loudly and by singing along with others [see also e.g. 11.5: 36-37, 11.14: 23-24].

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]. (Vedabase)

Text 45

With prayers from the Purânas, with large or small prayers from other ancient scriptures, with prayers written by others [see bhajans] and prayers from more common sources, he should prostrate himself, pay his obeisances and say: 'Oh Lord, please show Your mercy [prasîda bhagavan].'

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'. (Vedabase)

Text 46

Placing his head at My feet with his palms brought together [he may say a prayer like:] 'Oh Lord, please protect this surrendered soul who in this material ocean is afraid of being devoured by death [prapannam pâhi mâm îs'a, bhîtam mrityu-grahârnavat, compare B.G. 11: 19].'

Placing one's head at My feet with one's 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]. (Vedabase)

Text 47

Praying thus he should put the remnants granted by Me to his head and do this prayer once more - when the deity respectfully is to be bidden farewell - to give the light [of the deity] a place within the light [of his heart *6].

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]. (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 My own form as also in all living beings [see also B.G. 6: 31 and *7].

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]. (Vedabase)

Text 49

By thus being of worship with the [ritual] processes of acting in yoga as described in the Vedas and in more specialized texts, a person will, in both this life and the next, by My grace achieve the perfection he desired.

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. (Vedabase)

Text 50

In order to properly establish My deity, the devotee should build a strong temple and maintain beautiful flower gardens [that provide flowers] for daily pûjâ, festivals and yearly occasions.

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. (Vedabase)

Text 51

He who donates land, shops, cities and villages, so as to assure the continuance of the daily worship and the special occasions, will achieve an opulence equal to Mine.

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. (Vedabase)

Text 52

Installing a deity one attains the entire earth, building a temple one attains the three worlds, and performing pûjâ and likewise services one attains the realm of Brahmâ, but when one does all of these three, one will attain a quality [a transcendental integrity] equal to Mine.

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. (Vedabase)

Text 53

He who free from ulterior motives worships Me thus, will by bhakti-yoga unite his consciousness in devotion and attain Me [see also 5.5: 14, 11.12: 24 and B.G. 6: 44].

[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]. (Vedabase)

Text 54

The one who steals [or destroys] the property [and/or the service] delivered to the gods and the brahmins, whether given by himself or by others, is bound to take birth as a stool-eating worm for a hundred million years [compare 10.64: 39].

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]. (Vedabase)

Text 55

Both the perpetrator and his accomplice, the one who instigated it and the one who approved it, all will have to share, over and over, the karmic consequences in the life that follows [depending the degree of the damage done].'

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.'(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. Brâhmana boys may according to the tradition after due preparation be initiated at the age of eight, kshatriya boys when they are eleven and vais'ya boys at the age of twelve.

**: The materialistic devotee - almost any person thus - is of devotion with the help of an image of God in the form of a timetable, the sacrificial ground in the form of the desk in his office, the fire in the stove on which he regularly cooks his meals, the sun with the date on the solar calendar and the clock he is manipulating pragmatically, the water with the daily shower he takes and the dishes he washes, and with the twice-born heart that he in his daily contemplations according to the wisdom as an adult acquired from personal experience and from his teachers. Everyone is thus, more or less engaged in devotional service in the practices of devotion as mentioned here, be it at an unconscious materialist and rather impersonal level (see prâkrita).

***: 'S'rîla S'rîdhara Svâmî gives references from the 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 imagined here as consisting of righteousness, wisdom, detachment and supremacy for its legs, the opposite values for the sides of the seat and the three gunas for the three planks of the base.

*5: According to S'rîla Jîva Gosvâmî the personalities mentioned here are eternally liberated associates of the Lord who reside in the spiritual sky beyond the material manifestation. Not so much the Ganes'a who 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, renown 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 one, on the strength of deity worship, 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).