Śrīmad Bhāgavatam |Canto 8 Chapter 16
Executing the Payo-vrata Process of Worship
evaṁ putreṣu naṣṭeṣu
hṛte tri-viṣṭape daityaiḥ
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; evam — in this way; putreṣu — when her sons; naṣṭeṣu — disappearing from their position; deva-mātā — the mother of the demigods; aditiḥ — Aditi; tadā — at that time; hṛte — because of being lost; tri-viṣṭape — the kingdom of heaven; daityaiḥ — by the influence of the demons; paryatapyat — began to lament; anātha-vat — as if she had no protector.
Śukadeva Gosvāmī said: O King, when Aditi’s sons, the demigods, had thus disappeared from heaven and the demons had occupied their places, Aditi began lamenting, as if she had no protector.
ekadā kaśyapas tasyā
āśramaṁ bhagavān agāt
samādher virataś cirāt
ekadā — one day; kaśyapaḥ — the great sage Kaśyapa Muni; tasyāḥ — of Aditi; āśramam — to the shelter; bhagavān — greatly powerful; agāt — went; nirutsavam — without enthusiasm; nirānandam — without jubilation; samādheḥ — his trance; virataḥ — stopping; cirāt — after a long time.
After many, many days, the great powerful sage Kaśyapa Muni arose from a trance of meditation and returned home to see the āśrama of Aditi neither jubilant nor festive.
sa patnīṁ dīna-vadanāṁ
idam āha kurūdvaha
saḥ — Kaśyapa Muni; patnīm — unto his wife; dīna-vadanām — having a dry face; kṛta-āsana-parigrahaḥ — after accepting a sitting place; sabhājitaḥ — being honored by Aditi; yathā-nyāyam — according to time and place; idam āha — spoke as follows; kuru-udvaha — O Mahārāja Parīkṣit, the best of the Kurus.
O best of the Kurus, when Kaśyapa Muni had been properly received and welcomed, he took his seat and then spoke as follows to his wife, Aditi, who was very morose.
apy abhadraṁ na viprāṇāṁ
bhadre loke ’dhunāgatam
na dharmasya na lokasya
api — whether; abhadram — ill fortune; na — not; viprāṇām — of the brāhmaṇas; bhadre — O most gentle Aditi; loke — in this world; adhunā — at the present moment; āgatam — has come; na — not; dharmasya — of religious principles; na — not; lokasya — of the people in general; mṛtyoḥ — death; chanda-anuvartinaḥ — who are followers of the whims of death.
O most gentle one, I wonder whether anything inauspicious has now taken place in regard to religious principles, the brāhmaṇas or the people in general, who are subject to the whims of death.
api vākuśalaṁ kiñcid
yatra yogo hy ayoginām
api — I am wondering; vā — either; akuśalam — inauspiciousness; kiñcit — some; gṛheṣu — at home; gṛha-medhini — O my wife, who are attached to household life; dharmasya — of the principles of religion; arthasya — of the economic condition; kāmasya — of satisfaction of desires; yatra — at home; yogaḥ — the result of meditation; hi — indeed; ayoginām — even of those who are not transcendentalists.
O my wife, who are very much attached to household life, if the principles of religion, economic development and satisfaction of the senses are properly followed in household life, one’s activities are as good as those of a transcendentalist. I wonder whether there have been any discrepancies in following these principles.
api vātithayo ’bhyetya
gṛhād apūjitā yātāḥ
pratyutthānena vā kvacit
api — whether; vā — either; atithayaḥ — guests who come without an invitation; abhyetya — coming to the home; kuṭumba-āsaktayā — who were too attached to the family members; tvayā — by you; gṛhāt — from the house; apūjitāḥ — without being properly welcomed; yātāḥ — went away; pratyutthānena — by standing up; vā — either; kvacit — sometimes.
I wonder whether because of being too attached to the members of your family, you failed to properly receive uninvited guests, who therefore were not welcomed and went away.
gṛheṣu yeṣv atithayo
nārcitāḥ salilair api
yadi niryānti te nūnaṁ
gṛheṣu — at home; yeṣu — which; atithayaḥ — uninvited guests; na — not; arcitāḥ — welcomed; salilaiḥ api — even by offering a glass of water; yadi — if; niryānti — they go away; te — such household life; nūnam — indeed; pheru-rāja — of jackals; gṛha — the homes; upamāḥ — like.
Homes from which guests go away without having been received even with an offering of a little water are like those holes in the field which are the homes of jackals.
apy agnayas tu velāyāṁ
na hutā haviṣā sati
proṣite mayi karhicit
api — whether; agnayaḥ — fires; tu — indeed; velāyām — in the fire sacrifice; na — not; hutāḥ — offered; haviṣā — by ghee; sati — O chaste woman; tvayā — by you; udvigna-dhiyā — because of some anxiety; bhadre — O auspicious woman; proṣite — was away from home; mayi — when I; karhicit — sometimes.
O chaste and auspicious woman, when I left home for other places, were you in so much anxiety that you did not offer oblations of ghee into the fire?
yāti lokān gṛhānvitaḥ
brāhmaṇo ’gniś ca vai viṣṇoḥ
yat-pūjayā — by worshiping the fire and brāhmaṇas; kāma-dughān — which fulfill one’s desires; yāti — one goes; lokān — to the destination of the higher planetary system; gṛha-anvitaḥ — a person attached to household life; brāhmaṇaḥ — the brāhmaṇas; agniḥ ca — and the fire; vai — indeed; viṣṇoḥ — of Lord Viṣṇu; sarva-deva-ātmanaḥ — the soul of all the demigods; mukham — the mouth.
By worshiping the fire and the brāhmaṇas, a householder can achieve the desired goal of residing in the higher planets, for the sacrificial fire and the brāhmaṇas are to be considered the mouth of Lord Viṣṇu, who is the Supersoul of all the demigods.
api sarve kuśalinas
tava putrā manasvini
lakṣaye ’svastham ātmānaṁ
bhavatyā lakṣaṇair aham
api — whether; sarve — all; kuśalinaḥ — in full auspiciousness; tava — your; putrāḥ — sons; manasvini — O great-minded lady; lakṣaye — I see; asvastham — not in tranquillity; ātmānam — the mind; bhavatyāḥ — of you; lakṣaṇaiḥ — by symptoms; aham — I.
O great-minded lady, are all your sons faring well? Seeing your withered face, I can perceive that your mind is not tranquil. How is this so?
bhadraṁ dvija-gavāṁ brahman
dharmasyāsya janasya ca
tri-vargasya paraṁ kṣetraṁ
gṛhamedhin gṛhā ime
śrī-aditiḥ uvāca — Śrīmatī Aditi said; bhadram — all auspiciousness; dvija-gavām — of the brāhmaṇas and the cows; brahman — O brāhmaṇa; dharmasya asya — of the religious principles mentioned in śāstra; janasya — of the people in general; ca — and; tri-vargasya — of the three processes of elevation (dharma, artha and kāma); param — the supreme; kṣetram — field; gṛhamedhin — O my husband, who are attached to household life; gṛhāḥ — your home; ime — all these things.
Aditi said: O my respected brāhmaṇa husband, all is well with the brāhmaṇas, the cows, religion and the welfare of other people. O master of the house, the three principles of dharma, artha and kāma flourish in household life, which is consequently full of good fortune.
agnayo ’tithayo bhṛtyā
bhikṣavo ye ca lipsavaḥ
sarvaṁ bhagavato brahmann
anudhyānān na riṣyati
agnayaḥ — worshiping the fires; atithayaḥ — receiving the guests; bhṛtyāḥ — satisfying the servants; bhikṣavaḥ — pleasing the beggars; ye — all of them who; ca — and; lipsavaḥ — as they desire (are taken care of); sarvam — all of them; bhagavataḥ — of you, my lord; brahman — O brāhmaṇa; anudhyānāt — from always thinking; na riṣyati — nothing is missed (everything is properly done).
O beloved husband, the fires, guests, servants and beggars are all being properly cared for by me. Because I always think of you, there is no possibility that any of the religious principles will be neglected.
ko nu me bhagavan kāmo
na sampadyeta mānasaḥ
yasyā bhavān prajādhyakṣa
evaṁ dharmān prabhāṣate
kaḥ — what; nu — indeed; me — my; bhagavan — O lord; kāmaḥ — desire; na — not; sampadyeta — can be fulfilled; mānasaḥ — within my mind; yasyāḥ — of me; bhavān — your good self; prajā-adhyakṣaḥ — Prajāpati; evam — thus; dharmān — religious principles; prabhāṣate — talks.
O my lord, since you are a Prajāpati and are personally my instructor in the principles of religion, where is the possibility that all my desires will not be fulfilled?
tavaiva mārīca manaḥ-śarīrajāḥ
prajā imāḥ sattva-rajas-tamo-juṣaḥ
samo bhavāṁs tāsv asurādiṣu prabho
tathāpi bhaktaṁ bhajate maheśvaraḥ
tava — your; eva — indeed; mārīca — O son of Marīci; manaḥ-śarīra-jāḥ — born either of your body or of your mind (all the demons and demigods); prajāḥ — born of you; imāḥ — all of them; sattva-rajaḥ-tamaḥ-juṣaḥ — infected with sattva-guṇa, rajo-guṇa or tamo-guṇa; samaḥ — equal; bhavān — your good self; tāsu — to every one of them; asura-ādiṣu — beginning with the asuras; prabho — O my lord; tathā api — still; bhaktam — unto the devotees; bhajate — takes care of; mahā-īśvaraḥ — the Supreme Personality of Godhead, the supreme controller.
O son of Marīci, because you are a great personality you are equal toward all the demons and demigods, who are born either from your body or from your mind and who possess one or another of the three qualities — sattva-guṇa, rajo-guṇa or tamo-guṇa. But although the Supreme Personality of Godhead, the supreme controller, is equal toward all living entities, He is especially favorable to the devotees.
tasmād īśa bhajantyā me
śreyaś cintaya suvrata
sapatnaiḥ pāhi naḥ prabho
tasmāt — therefore; īśa — O powerful controller; bhajantyāḥ — of your servitor; me — me; śreyaḥ — auspiciousness; cintaya — just consider; su-vrata — O most gentle one; hṛta-śriyaḥ — bereft of all opulence; hṛta-sthānān — bereft of a residence; sapatnaiḥ — by the competitors; pāhi — please protect; naḥ — us; prabho — O my lord.
Therefore, most gentle lord, kindly favor your maidservant. We have now been deprived of our opulence and residence by our competitors, the demons. Kindly give us protection.
parair vivāsitā sāhaṁ
aiśvaryaṁ śrīr yaśaḥ sthānaṁ
hṛtāni prabalair mama
paraiḥ — by our enemies; vivāsitā — taken away from our residential quarters; sā — the same; aham — I; magnā — drowned; vyasana-sāgare — in an ocean of trouble; aiśvaryam — opulence; śrīḥ — beauty; yaśaḥ — reputation; sthānam — place; hṛtāni — all taken away; prabalaiḥ — very powerful; mama — my.
The demons, our formidably powerful enemies, have taken away our opulence, our beauty, our fame and even our residence. Indeed, we have now been exiled, and we are drowning in an ocean of trouble.
yathā tāni punaḥ sādho
tathā vidhehi kalyāṇaṁ
yathā — as; tāni — all of our lost things; punaḥ — again; sādho — O great saintly person; prapadyeran — can regain; mama — my; ātmajāḥ — offspring (sons); tathā — so; vidhehi — kindly do; kalyāṇam — auspiciousness; dhiyā — by consideration; kalyāṇa-kṛt-tama — O you who are the best person to act for our welfare.
O best of sages, best of all those who grant auspicious benedictions, please consider our situation and bestow upon my sons the benedictions by which they can regain what they have lost.
evam abhyarthito ’dityā
kas tām āha smayann iva
aho māyā-balaṁ viṣṇoḥ
sneha-baddham idaṁ jagat
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; evam — in this way; abhyarthitaḥ — being requested; adityā — by Aditi; kaḥ — Kaśyapa Muni; tām — unto her; āha — said; smayan — smiling; iva — just like; aho — alas; māyā-balam — the influence of the illusory energy; viṣṇoḥ — of Lord Viṣṇu; sneha-baddham — influenced by this affection; idam — this; jagat — whole world.
Śukadeva Gosvāmī continued: When Kaśyapa Muni was thus requested by Aditi, he slightly smiled. “Alas,” he said, “how powerful is the illusory energy of Lord Viṣṇu, by which the entire world is bound by affection for children!”
kva deho bhautiko ’nātmā
kva cātmā prakṛteḥ paraḥ
kasya ke pati-putrādyā
moha eva hi kāraṇam
kva — where is; dehaḥ — this material body; bhautikaḥ — made of five elements; anātmā — not the spirit soul; kva — where is; ca — also; ātmā — the spirit soul; prakṛteḥ — to the material world; paraḥ — transcendental; kasya — of whom; ke — who is; pati — husband; putra-ādyāḥ — or son and so on; mohaḥ — illusion; eva — indeed; hi — certainly; kāraṇam — cause.
Kaśyapa Muni continued: What is this material body, made of five elements? It is different from the spirit soul. Indeed, the spirit soul is completely different from the material elements from which the body is made. But because of bodily attachment, one is regarded as a husband or son. These illusory relationships are caused by misunderstanding.
upatiṣṭhasva — just try to worship; puruṣam — the Supreme Person; bhagavantam — the Personality of Godhead; janārdanam — who can kill all the enemies; sarva-bhūta-guhā-vāsam — living within the core of the heart of everyone; vāsudevam — Vāsudeva, Kṛṣṇa, who is all-pervading and is the son of Vasudeva; jagat-gurum — the spiritual master and teacher of the whole world.
My dear Aditi, engage in devotional service to the Supreme Personality of Godhead, who is the master of everything, who can subdue everyone’s enemies, and who sits within everyone’s heart. Only that Supreme Person — Kṛṣṇa, or Vāsudeva — can bestow all auspicious benedictions upon everyone, for He is the spiritual master of the universe.
sa vidhāsyati te kāmān
netareti matir mama
saḥ — he (Vāsudeva); vidhāsyati — will undoubtedly fulfill; te — your; kāmān — desires; hariḥ — the Supreme Personality of Godhead; dīna — unto the poor; anukampanaḥ — very merciful; amoghā — infallible; bhagavat-bhaktiḥ — devotional service unto the Supreme Personality of Godhead; na — not; itarā — anything but bhagavad-bhakti; iti — thus; matiḥ — opinion; mama — my.
The Supreme Personality of Godhead, who is very merciful to the poor, will fulfill all of your desires, for devotional service unto Him is infallible. Any method other than devotional service is useless. That is my opinion.
kenāhaṁ vidhinā brahmann
yathā me satya-saṅkalpo
vidadhyāt sa manoratham
śrī-aditiḥ uvāca — Śrīmatī Aditi began to pray; kena — by which; aham — I; vidhinā — by regulative principles; brahman — O brāhmaṇa; upasthāsye — can please; jagat-patim — the Lord of the universe, Jagannātha; yathā — by which; me — my; satya-saṅkalpaḥ — desire may actually be fulfilled; vidadhyāt — may fulfill; saḥ — He (the Supreme Lord); manoratham — ambitions or desires.
Śrīmatī Aditi said: O brāhmaṇa, tell me the regulative principles by which I may worship the supreme master of the world so that He will be pleased with me and fulfill all my desires.
ādiśa tvaṁ dvija-śreṣṭha
āśu tuṣyati me devaḥ
sīdantyāḥ saha putrakaiḥ
ādiśa — just instruct me; tvam — O my husband; dvija-śreṣṭha — O best of the brāhmaṇas; vidhim — the regulative principles; tat — the Lord; upadhāvanam — the process of worshiping; āśu — very soon; tuṣyati — becomes satisfied; me — unto me; devaḥ — the Lord; sīdantyāḥ — now lamenting; saha — with; putrakaiḥ — all my sons, the demigods.
O best of the brāhmaṇas, kindly instruct me in the perfect method of worshiping the Supreme Personality of Godhead in devotional service, by which the Lord may very soon be pleased with me and save me, along with my sons, from this most dangerous condition.
etan me bhagavān pṛṣṭaḥ
yad āha te pravakṣyāmi
śrī-kaśyapaḥ uvāca — Kaśyapa Muni said; etat — this; me — by me; bhagavān — the most powerful; pṛṣṭaḥ — when he was requested; prajā-kāmasya — desiring offspring; padma-jaḥ — Lord Brahmā, who was born of a lotus flower; yat — whatever; āha — he said; te — unto you; pravakṣyāmi — I shall explain; vratam — in the form of worship; keśava-toṣaṇam — by which Keśava, the Supreme Personality of Godhead, is satisfied.
Śrī Kaśyapa Muni said: When I desired offspring, I placed inquiries before Lord Brahmā, who is born from a lotus flower. Now I shall explain to you the same process Lord Brahmā instructed me, by which Keśava, the Supreme Personality of Godhead, is satisfied.
phālgunasya — of the month of Phālguna (February and March); amale — during the bright; pakṣe — fortnight; dvādaśa-aham — for twelve days, ending with Dvādaśī, the day after Ekādaśī; payaḥ-vratam — accepting the vow of taking only milk; arcayet — one should worship; aravinda-akṣam — the lotus-eyed Supreme Personality of Godhead; bhaktyā — with devotion; paramayā — unalloyed; anvitaḥ — surcharged.
In the bright fortnight of the month of Phālguna [February and March], for twelve days ending with Dvādaśī, one should observe the vow of subsisting only on milk and should worship the lotus-eyed Supreme Personality of Godhead with all devotion.
yadi labhyeta vai srotasy
etaṁ mantram udīrayet
sinīvālyām — on the dark-moon day; mṛdā — with dirt; ālipya — smearing the body; snāyāt — one should bathe; kroḍa-vidīrṇayā — dug up by the tusk of a boar; yadi — if; labhyeta — it is available; vai — indeed; srotasi — in a flowing river; etam mantram — this mantra; udīrayet — one should chant.
If dirt dug up by a boar is available, on the day of the dark moon one should smear this dirt on his body and then bathe in a flowing river. While bathing, one should chant the following mantra.
tvaṁ devy ādi-varāheṇa
rasāyāḥ sthānam icchatā
uddhṛtāsi namas tubhyaṁ
pāpmānaṁ me praṇāśaya
tvam — you; devi — O mother earth; ādi-varāheṇa — by the Supreme Personality of Godhead in the form of a boar; rasāyāḥ — from the bottom of the universe; sthānam — a place; icchatā — desiring; uddhṛtā asi — you have been raised; namaḥ tubhyam — I offer my respectful obeisances unto you; pāpmānam — all sinful activities and their reactions; me — of me; praṇāśaya — please undo.
O mother earth, you were raised by the Supreme Personality of Godhead in the form of a boar because of your desiring to have a place to stay. I pray that you kindly vanquish all the reactions of my sinful life. I offer my respectful obeisances unto you.
devam arcet samāhitaḥ
arcāyāṁ sthaṇḍile sūrye
jale vahnau gurāv api
nirvartita — finished; ātma-niyamaḥ — the daily duties of washing, chanting other mantras and so on, according to one’s practice; devam — the Supreme Personality of Godhead; arcet — one should worship; samāhitaḥ — with full attention; arcāyām — unto the Deities; sthaṇḍile — unto the altar; sūrye — unto the sun; jale — unto the water; vahnau — unto the fire; gurau — unto the spiritual master; api — indeed.
Thereafter, one should perform his daily spiritual duties and then, with great attention, offer worship to the Deity of the Supreme Personality of Godhead, and also to the altar, the sun, water, fire and the spiritual master.
namas tubhyaṁ bhagavate
namaḥ tubhyam — I offer my respectful obeisances unto You; bhagavate — unto the Supreme Personality of Godhead; puruṣāya — the Supreme Person; mahīyase — the best of all personalities; sarva-bhūta-nivāsāya — the person who lives in everyone’s heart; vāsudevāya — the Lord who lives everywhere; sākṣiṇe — the witness of everything.
O Supreme Personality of Godhead, greatest of all, who lives in everyone’s heart and in whom everyone lives, O witness of everything, O Vāsudeva, supreme and all-pervading person, I offer my respectful obeisances unto You.
namo ’vyaktāya sūkṣmāya
namaḥ — I offer my respectful obeisances unto You; avyaktāya — who are never seen by material eyes; sūkṣmāya — transcendental; pradhāna-puruṣāya — the Supreme Person; ca — also; catuḥ-viṁśat — twenty-four; guṇa-jñāya — the knower of the elements; guṇa-saṅkhyāna — of the sāṅkhya-yoga system; hetave — the original cause.
I offer my respectful obeisances unto You, the Supreme Person. Being very subtle, You are never visible to material eyes. You are the knower of the twenty-four elements, and You are the inaugurator of the sāṅkhya-yoga system.
namo dvi-śīrṣṇe tri-pade
namaḥ — I offer my respectful obeisances unto You; dvi-śīrṣṇe — who have two heads; tri-pade — who have three legs; catuḥ-śṛṅgāya — who have four horns; tantave — who expand; sapta-hastāya — who have seven hands; yajñāya — unto the yajña-puruṣa, the supreme enjoyer; trayī — the three modes of Vedic ritualistic ceremonies; vidyā-ātmane — the Personality of Godhead, the embodiment of all knowledge; namaḥ — I offer my respectful obeisances unto You.
I offer my respectful obeisances unto You, the Supreme Personality of Godhead, who have two heads [prāyaṇīya and udāyanīya], three legs [savana-traya], four horns [the four Vedas] and seven hands [the seven chandas, such as Gāyatrī]. I offer my obeisances unto You, whose heart and soul are the three Vedic rituals [karma-kāṇḍa, jñāna-kāṇḍa and upāsanā-kāṇḍa] and who expand these rituals in the form of sacrifice.
namaḥ śivāya rudrāya
namaḥ śakti-dharāya ca
bhūtānāṁ pataye namaḥ
namaḥ — I offer my respectful obeisances unto You; śivāya — the incarnation named Lord Śiva; rudrāya — the expansion named Rudra; namaḥ — obeisances; śakti-dharāya — the reservoir of all potencies; ca — and; sarva-vidyā-adhipataye — the reservoir of all knowledge; bhūtānām — of the living entities; pataye — the supreme master; namaḥ — I offer my respectful obeisances unto You.
I offer my respectful obeisances unto You, Lord Śiva, or Rudra, who are the reservoir of all potencies, the reservoir of all knowledge, and the master of everyone.
namas te yoga-hetave
namaḥ — I offer my respectful obeisances unto You; hiraṇyagarbhāya — situated as the four-headed Hiraṇyagarbha, Brahmā; prāṇāya — the source of everyone’s life; jagat-ātmane — the Supersoul of the entire universe; yoga-aiśvarya-śarīrāya — whose body is full of opulences and mystic power; namaḥ te — I offer my respectful obeisances unto You; yoga-hetave — the original master of all mystic power.
I offer my respectful obeisances unto You, who are situated as Hiraṇyagarbha, the source of life, the Supersoul of every living entity. Your body is the source of the opulence of all mystic power. I offer my respectful obeisances unto You.
namas ta ādi-devāya
sākṣi-bhūtāya te namaḥ
narāya haraye namaḥ
namaḥ te — I offer my respectful obeisances unto You; ādi-devāya — who are the original Personality of Godhead; sākṣi-bhūtāya — the witness of everything within the heart of everyone; te — unto You; namaḥ — I offer my respectful obeisances; nārāyaṇāya — who take the incarnation of Nārāyaṇa; ṛṣaye — the sage; narāya — the incarnation of a human being; haraye — unto the Supreme Personality of Godhead; namaḥ — I offer my respectful obeisances.
I offer my respectful obeisances unto You, who are the original Personality of Godhead, the witness in everyone’s heart, and the incarnation of Nara-Nārāyaṇa Ṛṣi in the form of a human being. O Personality of Godhead, I offer my respectful obeisances unto You.
keśavāya namas tubhyaṁ
namas te pīta-vāsase
namaḥ — I offer my respectful obeisances unto You; marakata-śyāma-vapuṣe — whose bodily hue is blackish like the marakata gem; adhigata-śriye — under whose control is mother Lakṣmī, the goddess of fortune; keśavāya — Lord Keśava, who killed the Keśī demon; namaḥ tubhyam — I offer my respectful obeisances unto You; namaḥ te — again I offer my respectful obeisances unto You; pīta-vāsase — whose garment is yellow.
My Lord, I offer my respectful obeisances unto You, who are dressed in yellow garments, whose bodily hue resembles the marakata gem, and who have full control over the goddess of fortune. O my Lord Keśava, I offer my respectful obeisances unto You.
tvaṁ sarva-varadaḥ puṁsāṁ
atas te śreyase dhīrāḥ
tvam — You; sarva-vara-daḥ — who can give all kinds of benedictions; puṁsām — to all living entities; vareṇya — O most worshipable; vara-da-ṛṣabha — O most powerful of all givers of benediction; ataḥ — for this reason; te — Your; śreyase — the source of all auspiciousness; dhīrāḥ — the most sober; pāda-reṇum upāsate — worship the dust of the lotus feet.
O most exalted and worshipable Lord, best of those who bestow benediction, You can fulfill the desires of everyone, and therefore those who are sober, for their own welfare, worship the dust of Your lotus feet.
anvavartanta yaṁ devāḥ
śrīś ca tat-pāda-padmayoḥ
bhagavān me prasīdatām
anvavartanta — engaged in devotional service; yam — unto whom; devāḥ — all the demigods; śrīḥ ca — and the goddess of fortune; tat-pāda-padmayoḥ — of the lotus feet of His Lordship; spṛhayantaḥ — desiring; iva — exactly; āmodam — celestial bliss; bhagavān — the Supreme Personality of Godhead; me — upon me; prasīdatām — may be pleased.
All the demigods, as well as the goddess of fortune, engage in the service of His lotus feet. Indeed, they respect the fragrance of those lotus feet. May the Supreme Personality of Godhead be pleased with me.
etair mantrair hṛṣīkeśam
arcayec chraddhayā yuktaḥ
etaiḥ mantraiḥ — by chanting all these mantras; hṛṣīkeśam — unto the Supreme Personality of Godhead, the master of all senses; āvāhana — calling; puraskṛtam — honoring Him in all respects; arcayet — one should worship; śraddhayā — with faith and devotion; yuktaḥ — engaged; pādya-upasparśana-ādibhiḥ — with the paraphernalia of worship (pādya, arghya, etc).
Kaśyapa Muni continued: By chanting all these mantras, welcoming the Supreme Personality of Godhead with faith and devotion, and offering Him items of worship [such as pādya and arghya], one should worship Keśava, Hṛṣīkeśa, Kṛṣṇa, the Supreme Personality of Godhead.
payasā snapayed vibhum
arcitvā — worshiping in this way; gandha-mālya-ādyaiḥ — with incense, flower garlands, etc; payasā — with milk; snapayet — should bathe; vibhum — the Lord; vastra — dress; upavīta — sacred thread; ābharaṇa — ornaments; pādya — water for washing the lotus feet; upasparśanaiḥ — touching; tataḥ — thereafter; gandha — fragrance; dhūpa — incense; ādibhiḥ — with all of these; ca — and; arcet — should worship; dvādaśa-akṣara-vidyayā — with the mantra of twelve syllables.
In the beginning, the devotee should chant the dvādaśākṣara-mantra and offer flower garlands, incense and so on. After worshiping the Lord in this way, one should bathe the Lord with milk and dress Him with proper garments, a sacred thread, and ornaments. After offering water to wash the Lord’s feet, one should again worship the Lord with fragrant flowers, incense and other paraphernalia.
śṛtaṁ payasi naivedyaṁ
śāly-annaṁ vibhave sati
sasarpiḥ saguḍaṁ dattvā
śṛtam — cooked; payasi — in milk; naivedyam — offering to the Deity; śāli-annam — fine rice; vibhave — if available; sati — in this way; sa-sarpiḥ — with ghee (clarified butter); sa-guḍam — with molasses; dattvā — offering Him; juhuyāt — should offer oblations in the fire; mūla-vidyayā — with chanting of the same dvādaśākṣara-mantra.
If one can afford to, one should offer the Deity fine rice boiled in milk with clarified butter and molasses. While chanting the same original mantra, one should offer all this to the fire.
dadyād bhuñjīta vā svayam
tāmbūlaṁ ca nivedayet
niveditam — this offering of prasāda; tat-bhaktāya — unto His devotee; dadyāt — should be offered; bhuñjīta — one should take; vā — either; svayam — personally; dattvā ācamanam — giving water to wash the hands and mouth; arcitvā — in this way worshiping the Deity; tāmbūlam — betel nuts with spices; ca — also; nivedayet — one should offer.
One should offer all the prasāda to a Vaiṣṇava or offer him some of the prasāda and then take some oneself. After this, one should offer the Deity ācamana and then betel nut and then again worship the Lord.
stuvīta stutibhiḥ prabhum
kṛtvā pradakṣiṇaṁ bhūmau
praṇamed daṇḍavan mudā
japet — should silently murmur; aṣṭottara-śatam — 108 times; stuvīta — should offer prayers; stutibhiḥ — by various prayers of glorification; prabhum — unto the Lord; kṛtvā — thereafter doing; pradakṣiṇam — circumambulation; bhūmau — on the ground; praṇamet — should offer obeisances; daṇḍavat — straight, with the whole body; mudā — with great satisfaction.
Thereafter, one should silently murmur the mantra 108 times and offer prayers to the Lord for His glorification. Then one should circumambulate the Lord and finally, with great delight and satisfaction, offer obeisances, falling straight like a rod [daṇḍavat].
kṛtvā śirasi tac-cheṣāṁ
devam udvāsayet tataḥ
dvy-avarān bhojayed viprān
kṛtvā — taking; śirasi — on the head; tat-śeṣām — all the remnants (the water and flowers offered to the Deity); devam — unto the Deity; udvāsayet — should be thrown into a sacred place; tataḥ — thereafter; dvi-avarān — a minimum of two; bhojayet — should feed; viprān — brāhmaṇas; pāyasena — with sweet rice; yathā-ucitam — as each deserves.
After touching to one’s head all the flowers and water offered to the Deity, one should throw them into a sacred place. Then one should feed at least two brāhmaṇas with sweet rice.
bhuñjīta tair anujñātaḥ
seṣṭaḥ śeṣaṁ sabhājitaiḥ
brahmacāry atha tad-rātryāṁ
śvo bhūte prathame ’hani
snātaḥ śucir yathoktena
bhuñjīta — should take the prasāda; taiḥ — by the brāhmaṇas; anujñātaḥ — being permitted; sa-iṣṭaḥ — with friends and relatives; śeṣam — the remnants; sabhājitaiḥ — properly honored; brahmacārī — observance of celibacy; atha — of course; tat-rātryām — at night; śvaḥ bhūte — at the end of the night, when the morning comes; prathame ahani — on the first day; snātaḥ — bathing; śuciḥ — becoming purified; yathā-uktena — as stated before; vidhinā — by following the regulative principles; su-samāhitaḥ — with great attention; payasā — with milk; snāpayitvā — bathing the Deity; arcet — should offer worship; yāvat — as long as; vrata-samāpanam — the period of worship is not over.
One should perfectly honor the respectable brāhmaṇas one has fed, and then, after taking their permission, one should take prasāda with his friends and relatives. For that night, one should observe strict celibacy, and the next morning, after bathing again, with purity and attention one should bathe the Deity of Viṣṇu with milk and worship Him according to the methods formerly stated in detail.
payo-bhakṣo vratam idaṁ
pūrvavaj juhuyād agniṁ
brāhmaṇāṁś cāpi bhojayet
payaḥ-bhakṣaḥ — one who drinks milk only; vratam idam — this process of worshiping with a vow; caret — one should execute; viṣṇu-arcana-ādṛtaḥ — worshiping Lord Viṣṇu with great faith and devotion; pūrva-vat — as prescribed previously; juhuyāt — one should offer oblations; agnim — into the fire; brāhmaṇān — unto the brāhmaṇas; ca api — as well as; bhojayet — should feed.
Worshiping Lord Viṣṇu with great faith and devotion and living only by drinking milk, one should follow this vow. One should also offer oblations to the fire and feed the brāhmaṇas as mentioned before.
evaṁ tv ahar ahaḥ kuryād
harer ārādhanaṁ homam
evam — in this way; tu — indeed; ahaḥ ahaḥ — day after day; kuryāt — should execute; dvādaśa-aham — until twelve days; payaḥ-vratam — the observance of the vrata known as payo-vrata; hareḥ ārādhanam — worshiping the Supreme Personality of Godhead; homam — by executing a fire sacrifice; arhaṇam — worshiping the Deity; dvija-tarpaṇam — and satisfying the brāhmaṇas by feeding them.
In this way, until twelve days have passed, one should observe this payo-vrata, worshiping the Lord every day, executing the routine duties, performing sacrifices and feeding the brāhmaṇas.
snānaṁ tri-ṣavaṇaṁ caret
pratipat-dinam — on the day of pratipat; ārabhya — beginning; yāvat — until; śukla — of the bright fortnight; trayodaśīm — the thirteenth day of the moon (the second day after Ekādaśī); brahmacaryam — observing complete celibacy; adhaḥ-svapnam — lying down on the floor; snānam — bathing; tri-savanam — three times (morning, evening and noon); caret — one should execute.
From pratipat until the thirteenth day of the next bright moon [śukla-trayodaśī], one should observe complete celibacy, sleep on the floor, bathe three times a day and thus execute the vow.
bhogān uccāvacāṁs tathā
varjayet — one should give up; asat-ālāpam — unnecessary talk on material subject matters; bhogān — sense gratification; ucca-avacān — superior or inferior; tathā — as well as; ahiṁsraḥ — without being envious; sarva-bhūtānām — of all living entities; vāsudeva-parāyaṇaḥ — simply being a devotee of Lord Vāsudeva.
During this period, one should not unnecessarily talk of material subjects or topics of sense gratification, one should be completely free from envy of all living entities, and one should be a pure and simple devotee of Lord Vāsudeva.
trayodaśyām atho viṣṇoḥ
snapanaṁ pañcakair vibhoḥ
trayodaśyām — on the thirteenth day of the moon; atho — thereafter; viṣṇoḥ — of Lord Viṣṇu; snapanam — bathing; pañcakaiḥ — by pañcāmṛta, five substances; vibhoḥ — the Lord; kārayet — one should execute; śāstra-dṛṣṭena — enjoined in the scripture; vidhinā — under regulative principles; vidhi-kovidaiḥ — assisted by the priests who know the regulative principles.
Thereafter, following the directions of the śāstra with help from brāhmaṇas who know the śāstra, on the thirteenth day of the moon one should bathe Lord Viṣṇu with five substances [milk, yogurt, ghee, sugar and honey].
pūjāṁ ca mahatīṁ kuryād
caruṁ nirūpya payasi
sūktena tena puruṣaṁ
pūjām — worship; ca — also; mahatīm — very gorgeous; kuryāt — should do; vitta-śāṭhya — miserly mentality (not spending sufficient money); vivarjitaḥ — giving up; carum — grains offered in the yajña; nirūpya — seeing properly; payasi — with milk; śipiviṣṭāya — unto the Supersoul, who is situated in the heart of every living entity; viṣṇave — unto Lord Viṣṇu; sūktena — by chanting the Vedic mantra known as Puruṣa-sūkta; tena — by that; puruṣam — the Supreme Personality of Godhead; yajeta — one should worship; su-samāhitaḥ — with great attention; naivedyam — food offered to the Deity; ca — and; ati-guṇa-vat — prepared very gorgeously with all varieties of taste; dadyāt — should offer; puruṣa-tuṣṭi-dam — everything extremely pleasing to the Supreme Personality of Godhead.
Giving up the miserly habit of not spending money, one should arrange for the gorgeous worship of the Supreme Personality of Godhead, Viṣṇu, who is situated in the heart of every living entity. With great attention, one must prepare an oblation of grains boiled in ghee and milk and must chant the Puruṣa-sūkta mantra. The offerings of food should be of varieties of tastes. In this way, one should worship the Supreme Personality of Godhead.
toṣayed ṛtvijaś caiva
tad viddhy ārādhanaṁ hareḥ
ācāryam — the spiritual master; jñāna-sampannam — very advanced in spiritual knowledge; vastra-ābharaṇa-dhenubhiḥ — with clothing, ornaments and many cows; toṣayet — should satisfy; ṛtvijaḥ — the priests recommended by the spiritual master; ca eva — as well as; tat viddhi — try to understand that; ārādhanam — worship; hareḥ — of the Supreme Personality of Godhead.
One should satisfy the spiritual master [ācārya], who is very learned in Vedic literature, and should satisfy his assistant priests [known as hotā, udgātā, adhvaryu and brahma]. One should please them by offering them clothing, ornaments and cows. This is the ceremony called viṣṇu-ārādhana, or worship of Lord Viṣṇu.
bhojayet tān guṇavatā
anyāṁś ca brāhmaṇāñ chaktyā
ye ca tatra samāgatāḥ
bhojayet — should distribute prasāda; tān — unto all of them; guṇa-vatā — by rich foods; sat-annena — with food prepared with ghee and milk, which is supposed to be very pure; śuci-smite — O most pious lady; anyān ca — others also; brāhmaṇān — brāhmaṇas; śaktyā — as far as possible; ye — all of them who; ca — also; tatra — there (at the ceremonies); samāgatāḥ — assembled.
O most auspicious lady, one should perform all the ceremonies under the direction of learned ācāryas and should satisfy them and their priests. By distributing prasāda, one should also satisfy the brāhmaṇas and others who have assembled.
dakṣiṇāṁ gurave dadyād
ṛtvigbhyaś ca yathārhataḥ
dakṣiṇām — some contribution of money or gold; gurave — unto the spiritual master; dadyāt — one should give; ṛtvigbhyaḥ ca — and to the priests engaged by the spiritual master; yathā-arhataḥ — as far as possible; anna-adyena — by distributing prasāda; āśva-pākān — even to the caṇḍālas, persons habituated to eating the flesh of dogs; ca — also; prīṇayet — one should please; samupāgatān — because they have assembled there for the ceremony.
One should satisfy the spiritual master and assistant priests by giving them cloth, ornaments, cows and also some monetary contribution. And by distributing prasāda one should satisfy everyone assembled, including even the lowest of men, the caṇḍālas [eaters of dog flesh].
bhuktavatsu ca sarveṣu
viṣṇos tat prīṇanaṁ vidvān
bhuñjīta saha bandhubhiḥ
bhuktavatsu — after feeding; ca — also; sarveṣu — everyone present there; dīna — very poor; andha — blind; kṛpaṇa — those who are not brāhmaṇas; ādiṣu — and so on; viṣṇoḥ — of Lord Viṣṇu, who is situated in everyone’s heart; tat — that (prasāda); prīṇanam — pleasing; vidvān — one who understands this philosophy; bhuñjīta — should take prasāda himself; saha — with; bandhubhiḥ — friends and relatives.
One should distribute viṣṇu-prasāda to everyone, including the poor man, the blind man, the nondevotee and the non-brāhmaṇa. Knowing that Lord Viṣṇu is very pleased when everyone is sumptuously fed with viṣṇu-prasāda, the performer of yajña should then take prasāda with his friends and relatives.
kārayet tat-kathābhiś ca
pūjāṁ bhagavato ’nvaham
nṛtya — by dancing; vāditra — by beating the drum; gītaiḥ — and by singing; ca — also; stutibhiḥ — by chanting auspicious mantras; svasti-vācakaiḥ — by offering prayers; kārayet — should execute; tat-kathābhiḥ — by reciting the Bhāgavatam, Bhagavad-gītā and similar literature; ca — also; pūjām — worship; bhagavataḥ — of the Supreme Personality of Godhead, Viṣṇu; anvaham — every day (from pratipat to trayodaśī).
Every day from pratipat to trayodaśī, one should continue the ceremony, to the accompaniment of dancing, singing, the beating of a drum, the chanting of prayers and all-auspicious mantras, and recitation of Śrīmad-Bhāgavatam. In this way, one should worship the Supreme Personality of Godhead.
etat payo-vrataṁ nāma
mayā te samudāhṛtam
etat — this; payaḥ-vratam — ceremony known as payo-vrata; nāma — by that name; puruṣa-ārādhanam — the process of worshiping the Supreme Personality of Godhead; param — the best; pitāmahena — by my grandfather, Lord Brahmā; abhihitam — stated; mayā — by me; te — unto you; samudāhṛtam — described in all details.
This is the religious ritualistic ceremony known as payo-vrata, by which one may worship the Supreme Personality of Godhead. I received this information from Brahmā, my grandfather, and now I have described it to you in all details.
tvaṁ cānena mahā-bhāge
samyak cīrṇena keśavam
tvam ca — you also; anena — by this process; mahā-bhāge — O greatly fortunate one; samyak cīrṇena — executed properly; keśavam — unto Lord Keśava; ātmanā — by oneself; śuddha-bhāvena — in a pure state of mind; niyata-ātmā — controlling oneself; bhaja — go on worshiping; avyayam — the Supreme Personality of Godhead, who is inexhaustible.
O most fortunate lady, establishing your mind in a good spirit, execute this process of payo-vrata and thus worship the Supreme Personality of Godhead, Keśava, who is inexhaustible.
ayaṁ vai sarva-yajñākhyaḥ
sarva-vratam iti smṛtam
tapaḥ-sāram idaṁ bhadre
ayam — this; vai — indeed; sarva-yajña — all kinds of religious rituals and sacrifices; ākhyaḥ — called; sarva-vratam — all religious ceremonies; iti — thus; smṛtam — understood; tapaḥ-sāram — the essence of all austerities; idam — this; bhadre — O good lady; dānam — acts of charity; ca — and; īśvara — the Supreme Personality of Godhead; tarpaṇam — the process of pleasing.
This payo-vrata is also known as sarva-yajña. In other words, by performing this sacrifice one can perform all other sacrifices automatically. This is also acknowledged to be the best of all ritualistic ceremonies. O gentle lady, it is the essence of all austerities, and it is the process of giving charity and pleasing the supreme controller.
ta eva niyamāḥ sākṣāt
ta eva ca yamottamāḥ
tapo dānaṁ vrataṁ yajño
yena tuṣyaty adhokṣajaḥ
te — that is; eva — indeed; niyamāḥ — all regulative principles; sākṣāt — directly; te — that is; eva — indeed; ca — also; yama-uttamāḥ — the best process of controlling the senses; tapaḥ — austerities; dānam — charity; vratam — observing vows; yajñaḥ — sacrifice; yena — by which process; tuṣyati — is very pleased; adhokṣajaḥ — the Supreme Lord, who is not perceived by material senses.
This is the best process for pleasing the transcendental Supreme Personality of Godhead, known as Adhokṣaja. It is the best of all regulative principles, the best austerity, the best process of giving charity, and the best process of sacrifice.
tasmād etad vrataṁ bhadre
bhagavān parituṣṭas te
varān āśu vidhāsyati
tasmāt — therefore; etat — this; vratam — observance of a vrata ceremony; bhadre — my dear gentle lady; prayatā — by observing rules and regulations; śraddhayā — with faith; ācara — execute; bhagavān — the Supreme Personality of Godhead; parituṣṭaḥ — being very satisfied; te — unto you; varān — benedictions; āśu — very soon; vidhāsyati — will bestow.
Therefore, my dear gentle lady, follow this ritualistic vow, strictly observing the regulative principles. By this process, the Supreme Person will very soon be pleased with you and will satisfy all your desires.