Deity worship

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: 11.27.12–14; cited in Hari-bhakti-vilāsa: 5.257–259; Bhakti Sandarbha: 286)

“[Śrī Kṛṣṇa to Uddhava:] An image (pratimā) [i.e., deity] is known to be of eight types: stonen, wooden, metallic, moulded [i.e., made of earthen 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 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 | … pādme—‘śālagrāma-samīpe tu krośa-mātraṁ samantataḥ | kīkaṭe’pi mṛto yāti vaikuṇṭha-bhuvanaṁ naraḥ ||’ iti |

(Bhakti Sandarbha: 294)

“Although Śrī Bhagavān is all-pervading, there is determination [of his presence in particular] in Śālagrāmas and so forth because of [Śālagrāmas and so forth] being places of the special manifestation of his form as their [viz., prema-bhaktas’] shelter. This [conclusion], furthermore, is not based on vision of the Inner Regulator (Antaryāmī) as in a human being [i.e., Śrī Bhagavān’s presence in Śālagrāma and so on is not understood to be because of his being the omnipresent Inner Regulator of every living being], but rather is based solely on ascertainment of his nature [i.e., Śrī Bhagavān is understood to be naturally manifest in special objects of worship like 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. … In Padma Purāṇa [it is said in this regard], ‘A human being who dies even in [the region of] Kīkaṭa in the vicinity of a Śālagrāma—anywhere within a krośa [i.e., roughly two miles]—goes to the world of Vaikuṇṭha.’”

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mumukṣu-prabhṛtīnāṁ jñāni-pūjaiva mukhyā

mumukṣu-prabhṛtīnāṁ jñāni-pūjaiva mukhyā, puruṣāntara-pūjā tu tad-abhāva eva, tathā prema-bhakti-kāmānāṁ prema-bhakta-pūjā jñeyā | tataḥ prema-bhaktānām api yac cittasya paramāśraya-rūpaṁ, tad-abhivyakteḥ sutarām evārcāyā ādhikyam api | … tasmād arcāyā ādhikyam eva hi sthitam |
(Bhakti Sandarbha: 294)

“For seekers of liberation and others, worship of the jñānī is primary [i.e., is the primary existential seat of Bhagavān to be worshiped], and worship of other living beings is only in his absence [i.e., is only to be performed when a jñānī is not available]. Similarly, for those who desire prema-bhakti, worship of a prema-bhakta is to be understood [as the primary existential seat of Bhagavān to be worshiped]. The Deity (Arcā) is a manifestation of [Śrī Bhagavān,] he whose nature is that of the supreme shelter of the hearts of even prema-bhaktas, and thus is even more [worshipable] than them [i.e., that prema-bhaktas]. … Therefore, definitive superiority of the Deity [as the greatest object of worship and existential seat of Bhagavān] is established.”

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adhiṣṭhāna-vicāre śrīmad-arcāto’pi yaḥ pūruṣa-mātrātiśayas tatrāpi jñāninaḥ

adhiṣṭhāna-vicāre śrīmad-arcāto’pi yaḥ pūruṣa-mātrātiśayas tatrāpi jñāninaḥ, sa ca kaivalya-kāmo bhakty-āśrayaḥ | … ca bhaktasyaiva tato’py utkarṣaḥ, kim uta tad-upāsyāyāḥ śrīmad-arcāyāḥ | …
(Bhakti Sandarbha: 286)

“In deliberation upon dwelling places (adhiṣṭhānas) [of Śrī Bhagavān], a human being is [considered] greater [i.e., a greater dwelling places (adhiṣṭhānas) of Śrī Bhagavān] than even the sacred deity. Furthermore among them [i.e., among human beings], a possessor of knowledge (jñānī) [is greater]. He [i.e., a jñānī], furthermore, is [understood to be] a seeker of liberation (kaivalya) whose shelter is in [the path of] bhakti. … Furthermore, the excellence of a bhakta is indeed even greater than him [i.e., than a jñānī], so what more of the sacred deity, his object of worship? [Although it is said in general that a human being is a greater dwelling place (adhiṣṭhāna) of Bhagavān than a deity of Bhagavān because one who doesn’t recognize Bhagavān’s presence in all living beings has no eligibility (adhikāra) to perform worship of a deity of Bhagavān, the deity is also the object of worship of a bhakta, who is a greater dwelling place (adhiṣṭhāna) of Bhagavān than a common human being and a jñānī. Thus, the deity is actually the greatest dwelling place (adhiṣṭhāna) of Bhagavān and highest object of worship for all, provided one has the necessary understanding.]”

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śālagrāmādikaṁ tat-tad-bhagavad-ākārādhiṣṭhānam iti cintyam

śālagrāmādikaṁ tat-tad-bhagavad-ākārādhiṣṭhānam iti cintyam, ākāra-vailakṣaṇyāt, śālagrāma-śilā yatra tatra sannihito hariḥ ity-ādy-ukteḥ | tatra ca sveṣṭākārasyaiva bhagavato’dhiṣṭhānaṁ suṣṭhu siddhikaram, tasminn evāyatnatas tadīya-prākaṭyāt, ‘mūrtyābhimatayātmanaḥ’ ity ukteḥ |
(Bhakti Sandarbha: 286)

“A Śālagrāma and so forth [e.g., a Govardhana-śilā] is to be conceived of as a dwelling place (adhiṣṭhāna) of a particular appearance (ākāra) [i.e., specific figure] of Bhagavān because of dissimilarity of appearance [i.e., because Śālagrāma-śilās, Govardhana-śilās, and other such objects of worship do not resemble Bhagavān’s personal figures of Kṛṣṇa, Nārāyaṇa, and so on], and because of statements such as, ‘Where there is a Śālagrāma stone, there Hari is present.’ Therein, furthermore, [to meditate on a Śālagrāma and so forth as] a dwelling place (adhiṣṭhāna) of one’s own desired appearance of Bhagavān [i.e., one Iṣṭa-devatā] is highly efficacious because of his [i.e., one’s Iṣṭa-devatā’s] manifestation without effort [on the part of the sādhaka] there in particular [i.e., in that Śālagrāma or other object of worship], as per the statement [in SB 11.3.48], ‘[Worship the Supreme Puruṣa] In the form wished for by oneself.’”

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