Deity worship

yo yo viśeṣo’pekṣyaḥ syād anyo’pi likhiteṣv iha

athopasaṁhāraḥ |
yo yo viśeṣo’pekṣyaḥ syād anyo’pi likhiteṣv iha |
tat-tac-chāstrāt sa sa jñeyo nitarāṁ ca guror mukhāt ||
santy anye’pi sadācārā bahavaḥ śāstra-darśitāḥ |
na likhyante’tra te sarve grāhakābhāvato’dhunā ||
kṛtyāny etāni tu prāyo gṛhiṇāṁ dhanināṁ satām |
likhitāni na tu tyakta-parigraha-mahātmanām ||
avaśyaṁ tāni sarvāṇi teṣāṁ tādṛktva-siddhaye |
prāg apekṣyāṇi bhaktir hi sadācāraika-sādhanā ||
teṣāṁ ca pūrva-likhitāt kṛtyāny ekānti-lakṣaṇāt |
vyaktiṁ yātāny athāpy ante likhyante’lpāni kānicit ||
athaikānti-kṛtyam
prāk prema-bhakti-sampatteś cihnāni likhitāni hi |
tāny evaikāntināṁ prāyo jñāpakāni vidur budhāḥ ||
sarva-tyāge’py aheyāyāḥ sarvānartha-bhuvaś ca te |
kuryuḥ pratiṣṭhā-viṣṭhāyā yatnam asparśane varam ||
ata evoktam ekādaśe śrī-bhagavatā—
jñāna-niṣṭho virakto vā mad-bhakto vānapekṣakaḥ |
sa-liṅgān āśramāṁs tyaktvā cared avidhi-gocaraḥ ||
ekāntināṁ gatānāṁ tu śrī-kṛṣṇa-caraṇābjayoḥ |
bhaktiḥ svataḥ pravarteta tad-vighnaiḥ kiṁ vratādibhiḥ ||
tathā brahma-vaivarte—
yathā katham api śrīmān śrīkāntaṁ samupāśritaḥ |
kurute’khila-pāpānāṁ pralayaṁ kiṁ punar vrataiḥ ||
viṣṇu-rahasye brahma-nārada-saṁvāde māsopavāsa-kathanānte—
indriyārtheṣv asaktānāṁ sadaiva vimalā matiḥ |
paritoṣayate viṣṇuṁ nopavāso’jitātmanaḥ ||375||
kiṁ tasya bahubhis tīrthaiḥ snāna-homa-japa-vrataiḥ |
yenendriya-gaṇo ghoro nirjito’duṣṭa-cetasā ||376||
jitendriyaḥ sadā śāntaḥ sarva-bhūta-hite rataḥ |
vāsudeva-paro nityaṁ na kleśaṁ kartum arhati ||377||
ye smaranti sadā viṣṇuṁ viśuddhenāntarātmanā |
te prayānti bhayaṁ tyaktvā viṣṇu-lokam anāmayam ||378||
prabhāte cārdha-rātre ce madhyāhne diva-saṅkṣaye |
kīrtayanti hariṁ ye vai na te taranti bhavārṇavam ||379||
ānandito’thavā cārtaḥ kruddhaḥ śānto’thavā harim |
yo’nukīrtayate bhaktyā sa gacched vaiṣṇavīṁ purīm ||380||
garbha-janma-jarā-roga-duḥkha-saṁsāra-bandhanaiḥ |
na bādhyate naro nityaṁ vāsudevam anusmaran ||381||
evam ekāntināṁ prāyaḥ kīrtanaṁ smaraṇaṁ prabhoḥ |
kurvatāṁ parama-prītyā kṛtyam anyan na rocate ||382||
bhāvena kenacit preṣṭha-śrī-mūrter aṅghri-sevane |
syād icchaiṣāṁ sva-mantreṇa sva-rasenaiva tad-vidhiḥ ||383||
vihiteṣv eva nityeṣu pravartante svayaṁ hi te |
ity ādy ekāntināṁ bhāti māhātmyaṁ likhitaṁ hi tat ||384||
(Hari-bhakti-vilāsa: 20.364–383; 371 cited from Śrīmad Bhāgavatam 11.18.28, 373 cited from Śrīmad Bhāgavatam 11.20.36; 374 cited from Brahma-vaivarta Purāṇa; 375–381 cited from Viṣṇu-rahasya)

“Now, the conclusion [of this text, viz., Hari-bhakti-vilāsa:] Should particular matters of consideration arise in addition even to those described here [in Hari-bhakti-vilāsa], those are to be learned from the appropriate śāstra [that addresses those matters] and expressly from the mouth of guru. ||364|| There are many additional forms of sadācāra shown in the śāstra. Not all of these are described here [in Hari-bhakti-vilāsa] because of the absence of [suitable] recipients at present. ||365|| These activities (kṛtyas) [i.e., the activities described in this text], however, for the most part, have been described for wealthy and virtuous householders, and not rather for great souls who have forsaken acquisition [i.e., for those who have renounced household life]. ||366|| All of those [activities] are certainly to be observed beforehand [i.e., before one becomes a renunciant] in order to attain that state of theirs [i.e., to attain the position of a renunciant, meaning, the qualifications required to live a life of renunciation], since bhakti is that the only means of attainment of which is sadācāra (sadācāraika-sādhanā) [i.e., bhakti is attained only by observance of sadācāra in the sense that it is attained only by means of a purified mind and sādācāra is a primary means of bringing that about]. ||367|| Their [i.e., renunciants’] activities were also made evident by the aforementioned characteristics of the one-pointed [i.e., of the ekānti-bhaktas, as discussed in HBV 10.59–76 and elsewhere]. Now as well at the end [of this text], a few of them will be described. ||368||
“Now, the activities of the one-pointed (ekāntis)—the wise know the signs of the attainment of prema-bhakti aforementioned [in HBV 11.633–645] to be, for the most part, indications [i.e., characteristics] of the one-pointed. ||369|| It is best that they shall try to be untouched by the stool of pratiṣṭhā, which is the cause of all anarthas and difficult to abandon even after the renunciation of all else. ||370|| Therefore, it is said in the Eleventh Canto [i.e., SB 11.18.28] by Śrī Bhagavān: ‘One who is detached and fixed in jñāna, or, one who is disinterested and my bhakta, shall relinquish the duties of one’s āśrama along with their paraphernalia and proceed outside the scope of injunctions.’ ||371|| The bhakti of those who have attained one-pointedness (ekāntitā) upon the lotus feet of Śrī Kṛṣṇa shall proceed [i.e., be continuous conducted] of its own accord [i.e., it shall remain continuously engaged in without the need of any external impetus in the form of injunctions or otherwise]. What [is the use] of rites (vratas) and so forth that are [simply] obstructions to it? [i.e., There is no necessity of one-pointed bhaktas observing the many of the various types of rites (vratas), codes of conduct (sadācāra), and so on aforementioned in this text because the purpose of these things is prompting engagement in bhakti and one-pointed bhaktas are already automatically engaged in bhakti by the bhakti ever-present in their hearts; observation of rites and so on is thus redundant for them and furthermore shall even be an obstruction to the flow of their expression of bhakti]. ||372|| [Thus Śrī Bhagavān further states in SB 11.20.26:] ‘Bhaktas who are one-pointed upon me have no qualities [i.e., merits, sins, or otherwise] produced by qualities and faults [i.e., by observance of injunctions and neglect of prohibitions].’ ||373||
“Similarly, [it is stated] in Brahma-vaivarta Purāṇa: ‘One who is fully sheltered howsoever in Śrīkānta becomes fortunate and causes the dissolution of all [their] sins. [So,] What further [is the use] of vratas [for such a person]? [There is no need for them at all.]’ ||374||
“At the end of the discussion of fasts related to months [throughout the year] in the conversation of Brahmā and Nārada in Viṣṇu-rahasya [it is also stated]: ‘The ever-pure mind [alt., desire, understanding, perception, or devotion] of those who are unattached to the objects of the senses is pleasing to Viṣṇu, and not the fasting of those of uncontrolled mind. ||375|| What [is the use] of so many tīrthas, or baths, fire sacrifices, japa, and rites (vratas), for one of unpolluted mind by whom the fearsome senses have been completely conquered? ||376|| One who has controlled the senses is always tranquil and given to the welfare of all beings. One who is dedicated to Vāsudeva is never required [alt., fit] to suffer. ||377|| Those who always remember Visṇu with a pure inner self leave behind fear and attain the plane of Viṣṇu free from suffering. ||378|| Those who praise Hari in the morning, at midnight, at midday, and at the end of the day certainly cross over the ocean of material existence. ||379|| [Whether] Blissful or distressed, angry or peaceful, one who continuously praises Hari with bhakti shall attain the abode of Viṣṇu. ||380|| A person who always continuously remembers Vāsudeva is not disturbed by the fetters of saṁsāra in the form of the sufferings of the womb, birth, old age, and disease.’ ||381||
“In this way, the one-pointed, who engage for the most part in praising (kīrtana) and remembrance (smaraṇa) of Prabhu with paramount prīti, have no taste for other activities. ||382|| Should they, because of some bhāva, have a desire for [engaging in] worship of the feet of the Śrī-mūrti [i.e., Deity] of their Beloved [i.e., their Iṣṭa-devatā], that act [i.e., their acting upon that desire to render such worship] is only because of their own mantra and their own rasa [i.e., that desire and the action based upon it are not motivated by any injunction but rather are inspired by the influence of their mantra, that is, the influence of the Iṣṭa-devatā of their mantra, and their own taste (rasa) for serving him]. ||383|| They proceed of their own accord in their regular prescribed activities [i.e., they perform their regular activities out of natural inclination and liking, and not merely out of any sense of obedience to injunction]. Such greatness of the one-pointed as this [i.e., as has been thus discussed, along with numerous other additional exalted characteristics not mentioned here] shines, and that indeed has been described [here in Hari-bhakti-vilāsa]. ||384||”

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pada-kāntyā jita-madano

pada-kāntyā jita-madano
mukha-kāntyā khaṇḍita-kamala-maṇi-garvaḥ |
śrī-rūpāśrita-caraṇaḥ
kṛpayatu mayi gaura-govindaḥ ||
(Unknown source; cited in Sādhana-dīpikā: 2)

“May Gaura Govinda—
He by the splendor of whose feet
Madana [i.e., Kāma] is vanquished,
He by the splendor of whose face
The pride of lotuses and jewels is crushed,
He at whose feet Śrī Rūpa has taken shelter—
Bestow grace upon me.”

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arcāyām eva haraye pūjāṁ ya śraddhayehate

arcāyām eva haraye pūjāṁ ya śraddhayehate |
na tad-bhakteṣu cānyeṣu sa bhaktaḥ prākṛtaḥ smṛtaḥ ||
(Śrīmad Bhāgavatam: 11.2.47; cited in Hari-bhakti-vilāsa: 10.26, 10.76; Bhakti Sandarbha: 190; Śrī Caitanya-caritāmṛta: 2.22.74)

“One who for Hari performs pūjā with śraddhā only of the Deity and not of his bhaktas or others is considered a beginning bhakta.”

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arcye viṣṇau śilā‑dhīr guruṣu nara‑matir vaiṣṇave jāti‑buddhir

arcye viṣṇau śilā‑dhīr guruṣu nara‑matir vaiṣṇave jāti‑buddhir
viṣṇor vā vaiṣṇavānāṁ kali‑mala‑mathane pāda‑tīrthe’mbu‑buddhiḥ |
śrī-viṣṇor nāmni mantre sakala‑kaluṣa‑he śabda‑sāmānya‑buddhir
viṣṇau sarveśvareśe tad‑itara‑sama‑dhīr yasya vā nārakī saḥ ||
(Unknown source; attributed to a southerner in Padyāvalī: 114; cited in Dig-darśinī-ṭīkā on Hari-bhakti-vilāsa: 10.26)

“One who has the notion of a stone in relation to a Deity of Viṣṇu [e.g., a Śālagrāma-śilā], the idea of a man in relation to gurus, the notion of a caste in relation to a Vaiṣṇava, the notion of water in relation to the sacred foot-wash of Viṣṇu or the Vaiṣṇavas, which is a destroyer of the contamination of Kali, the notion of an ordinary word in relation to the name of Śrī Viṣṇu, which is a vanquisher of all sin, or the notion of equality with those other than himself in relation to Viṣṇu, the Īśvara of all Īśvaras, is destined for Nāraka.”

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śailī dāru-mayī lauhī lepyā lekhyā ca saikatī

śailī dāru-mayī lauhī lepyā lekhyā ca saikatī |
mano-mayī maṇi-mayī pratimāṣṭa-vidhā smṛtā ||
calācaleti dvi-vidhā pratiṣṭhā jīva-mandiram |
udvāsāvāhane na staḥ sthirāyām uddhavārcane ||
asthirāyāṁ vikalpaḥ syāt sthaṇḍile tu bhaved dvayam |
snapanaṁ tv avilepyāyām anyatra parimārjanam ||
(Śrīmad Bhāgavatam: 11.27.12–13; cited in Hari-bhakti-vilāsa: 5.257–259)

“[Śrī Kṛṣṇa to Uddhava:] A Deity (Pratimā) is known to be of eight types: stonen, wooden, metallic, moulded [i.e., made of earth or wooden paste, etc.], drawn [alt., painted], arenaceous [i.e., made of sand], mental, or jewelled. An Establishment [i.e., a Deity] (Pratiṣṭhā), that is, a dwelling place of Life (Jīva) [i.e., Bhagavān, alt., the dwelling place of the jīvas], is of two types: permanent and impermanent. O Uddhava, in worship of a fixed [i.e., permanent] one, there is no calling and sending away [of the Deity]. In worship of an unfixed [i.e., impermanent] one, there will be an option [to call and then send away the Deity or not]. When [a Deity is made] on the ground, however, both [i.e., calling and sending away] should be done. Bathing is only for the non-moulded [Deity forms, i.e., those not made of earthen materials, e.g., clay, wood, or paint]. [Instead of bathing,] Thorough cleansing should be done elsewhere [i.e., in the case of Deities made of earthen materials which cannot be bathed because they will be disfigured by liquids].”

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śraddhayopāhṛtaṁ preṣṭhaṁ bhaktena mama vāry api

śraddhayopāhṛtaṁ preṣṭhaṁ bhaktena mama vāry api |
bhūry apy abhaktopahṛtaṁ na me toṣāya kalpate ||
gandho dhūpaḥ sumanaso dīpo’nnādyaṁ ca kiṁ punaḥ ||
(Śrīmad Bhāgavatam: 11.27.17–18; cited in Bhakti Sandarbha: 300)

“Even water [i.e., the simplest thing] offered [to me] with śraddhā by my bhakta is most dear. Even a lavish offering from a non-bhakta [however] brings me no satisfaction. And what’s more of fragrances, incense, flowers, lamps, food, and so on?”

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atha jape mantrārthasya nānātve’pi puruṣārthānukūla evāsau cintyaḥ

atha jape mantrārthasya nānātve’pi puruṣārthānukūla evāsau cintyaḥ | yathā śrīmad-aṣṭākṣarādāv ātma-nivedana-lakṣaṇa-caturthy-ādy-abhāvavati mantre tad-anusandhāneneti | evam anye’pi pūjā-vidhayo yathāyathaṁ yojanīyāḥ, śuddha-bhakti-siddhy-arthaṁ sarvāsāṁ bhaktīnām eva śuddhatvāśuddhatva-rūpeṇa dvividho hi bhedaḥ sammata iti |
(Bhakti Sandarbha: 296)

“Now, in regard to japa, although there is variety in the meaning of mantras, only that [meaning] which is favorable for [attaining] one’s object of life (puruṣārtha) is to be meditated on, as in the case of mantras such as the sacred eight-syllable one which do not have the fourth case indicative of offering of the self or otherwise; [one is to meditate on such mantras] with one’s aim upon that [i.e., on the meaning of the mantra that facilitates one’s attainment of one’s object of life (puruṣārtha)]. In others as well [i.e., in other aspects of the performance of worship], the rules of worship are to be applied as appropriate in like manner [i.e., they are to be applied in such a manner that one’s observance of them facilitates one’s attainment of one’s object of life]. For the sake of the establishment of pure bhakti, a twofold division of all acts of bhakti in the form of [their] being pure or being impure is accepted [by qualified authorities, i.e., any form of bhakti can be performed for the sake of attaining bhakti itself as one’s puruṣārtha (such an act of bhakti is categorized as being pure) or for the sake of attaining any of the four conventional puruṣāṛthas—dharma, artha, kāma, or mokṣa (such an act of bhakti is categorized as being impure)].”

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atha naivedyārpaṇa-prasaṅge yaḥ krama-dīpikā-darśito’niruddha-nāmātmako

atha naivedyārpaṇa-prasaṅge yaḥ krama-dīpikā-darśito’niruddha-nāmātmako mantras tasya sthāne śrī-kṛṣṇaikāntika-bhaktās tu tan-mūla-mantram evecchanti | tathā yac ca tan-mukha-jyotir-anugatatvena dhyātuṁ vidhīyate, tat tu bhojana-samaye tan-mukha-prasādam eva manyante | bhojanaṁ tu yathā loka-siddham eva nara-līlātvāt śrī-kṛṣṇasya |
(Bhakti Sandarbha: 296)

“Now, on the subject of offering food (naivedya) [to Bhagavān], in place of the mantra known as Aniruddha shown in Krama-dīpikā (4.62), bhaktas who are one-pointed upon Śrī Kṛṣṇa prefer rather [to use] the mūla-mantra related to him [i.e., the Gopāla-mantra]. Similarly, at the time of [Bhagavān’s] eating, when it is enjoined [in Krama-dīpikā] to meditate on [the food] being engulfed by fire from his [i.e., Bhagavān’s] face, they [i.e., bhakta one-pointed upon Śrī Kṛṣṇa] prefer [to meditate on] only the brightness [i.e., the delight] of his face. Śrī Kṛṣṇa’s eating is, rather, as is performed in the world because of [its] being human [-like] līlā.”

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atrāgny-ādau tad-antaryāmi-rūpasyaiva cintanaṁ kāryam

atrāgny-ādau tad-antaryāmi-rūpasyaiva cintanaṁ kāryam, na jātu nija-prema-sevā-viśeṣāśraya-svābhīṣṭa-rūpa-viśeṣasya | sa tu sarvathā parama-sukumāratvādi-buddhi-janitayā prītyaiva sevanīyaḥ | … teṣāṁ yathā-bhakti-rītyā parameśvarasyāpi tathā-bhāvaḥ śrūyate | yathā nāradīye—bhakti-grāhyo hṛṣīkeśo na dhanair dharaṇī-surāḥ | bhaktyā saṁpūjito viṣṇuḥ pradadāti manoratham || jalenāpi jagannāthaḥ pūjitaḥ kleśahā hariḥ | paritoṣaṁ vrajaty āśu tṛṣārtaḥ sujalair yathā || iti | … paricaryā-vidhau tad-deśa-kāla-sukhadāni śataśo vihitāni | tad-viparītāni niṣiddhāni ca | … ata evoktaṁ—‘yad yad iṣṭatamaṁ loke’ … | tatra tatreṣṭa-mantra-dhyāna-sthalaṁ ca sarva-rtu-sukhamaya-manohara-rūpa-rasa-gandha-sparśa-śabda-mayatvenaiva dhyātuṁ vihitam asti | anyathā tat-tad-āgrahasya vaiyarthyaṁ syāt | tasmād agny-ādau tat-tad-antaryāmi-rūpa eva bhāvya iti sthitam |
(Bhakti Sandarbha: 295)

“Now [in regard to worship of Bhagavān], in [locations such as] fire and so forth, thought only of his form as the Inner Regulator (Antaryāmī) is to be performed, and never of one’s own specific cherished form [of Bhagavān, i.e., one’s Iṣṭa-devatā], who is the recipient of one’s own specific loving service (prema-sevā). He [i.e., one’s Iṣṭa-devatā], rather, is always to be served with love (prīti) manifest from the sense of [his] being supremely tender and so forth. … Even the Supreme Lord’s being just as is the manner of their [i.e., bhaktas’] bhakti [i.e., even Bhagavān’s appearing to his bhaktas in a form and manner perfectly suited to reciprocate exactly the bhāva and service his bhaktas offer him] is heard of, as in Nāradīya Purāṇa [2.3.3–4]: ‘O suras of the earth [i.e., O brāhmaṇas]! Hṛṣīkeśa is attainable by bhakti, and not by wealth. Viṣṇu, [upon being] fully worshiped with bhakti, grants one’s desire. Hari, the Lord of the universe and destroyer of distress, [upon being] worshiped even with water, quickly becomes fully satisfied just as a person afflicted with thirst does by [receiving] pure water.’ … In rendering attendance [to Śrī Bhagavān], hundreds of pleasing arrangements in accord with the time and place are enjoined, and their opposites are forbidden [i.e., all offerings of service to Śrī Bhagavān should be in accord with the time and place so as to be pleasing to him, and offerings that are contrary to what is pleasing in a given time and place are forbidden]. … Therefore, it is said [by Bhagavān Śrī Kṛṣṇa in SB 11.11.41], ‘Whatever is most desired in the world and whatever is most dear to oneself—offer that to me. This leads to the infinite.’ … In each case, it is enjoined to meditate on the place of meditation related to the mantra of one’s cherished object [i.e., as one meditates on one’s Iṣṭa-devatā and one’s mantra related to him, the environment in which one’s Iṣṭa-devatā is situated is to be meditated on] as being filled with forms, tastes, fragrances, textures, and sounds that are charming and pleasing in all seasons. Otherwise, futility of the insistence on such particulars [i.e., of the śāstra’s injunctions to meditate on one’s Iṣṭa-devatā situated in his abode being served in a pleasing manner] would occur. Therefore, it is established that in fire and elsewhere only the appropriate form of the Inner Regulator (Antaryāmī) is to be meditated [and not the form of one’s Iṣṭa-devatā].”

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evaṁ tad-āśraya-rūpasya vilakṣaṇa-prakāśa-sthānatvād

evaṁ tad-āśraya-rūpasya vilakṣaṇa-prakāśa-sthānatvād eva śrī-viṣṇor vyāpakatve’pi śālagrāmādiṣu nirdhāraṇam | tac ca puruṣavan nāntaryāmi-dṛṣṭy-apekṣam, kintu svabhāva-nirdeśa-param eva, tan-nivāsa-kṣetrādīnāṁ mahātīrthatvāpādanādinā kīkaṭādīnām api kṛtārthatva-kathanāt |
(Bhakti Sandarbha: 294)

“Although Śrī Viṣṇu is all-pervading, there is determination [of his presence in particular] in Śālagrāmas and elsewhere because of [Śālagrāmas and so forth] being places of the special manifestation of his form as their [i.e., prema-bhaktas’] shelter. This [conclusion], furthermore, is not based on vision of the Inner Regulator (Antaryāmī) as in a human being [i.e., Śrī Viṣṇu’s presence in Śālagrāmas and so on is not understood to be because of Śrī Viṣṇu’s being the omnipresent Inner Regulator of every living being], but rather is based solely on ascertainment of his nature [i.e., Śrī Viṣṇu is understood to be naturally manifest in objects of worship such as Śālagrāmas in a special way, that is, under the pull of his bhaktas’ bhakti], as per the narrations of the successfulness even of the Kīkaṭas and others [i.e., other non-Aryans] as a result of the transformation into grand tīrthas of regions and other places of their [i.e., a Śālagrāma and so forth’s] residence.”

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