Loka Dharma.

Chapter 31.

   1.ff. Thus begins the Thirtyfirst Chapter. Venerable Lord Said:- Four-Months-Divine-Sleep-ritual (Deva-Deviya-Sayana, 2-2-) 1-2A. O Magnaninous Mind! Having performed the mounting ceremony of sacred garland (Pavitrarohana), pertaining to tetra-monadic observance (Caturmasya), the divine lullaby-servince offered to the Lord of gods (Deva-deviya-sayana) should be carried out according to the various rules honored by people. Listen to its ritual procedure. 2B-7. One should contemplate upon the Lord of cobra [Naganatha=Visnu's coach=Sesa) who is white like snow, jasmine and moon, who has thousand hoods on his head and who is seated in the centre of milky ocean, to be present in that bed (of the Lord) which is studed and decked with gold etc. and jewels, which is ornamented on all its components, which bed is favourable to reclining of the Lord and which is inhabited by moon, which is adorned by white umbrella, chowrie and superb tinkling bells, embellished by bunches of Tulasi motifs and by feet made at golden rods and also beautified by divine canope smeared with vermilion etc., decorated from above andcovered by slanting upper cloth-cover and furnished with fragrant Jati-nuts etc and with all cereals and puffed cereals and equipped with corner cloth paintings and with flower boquets and with jewel-lamps. 8-9-10A. One should then install in it, the image, of god designated for ritual service, which is decorated by garland and armlet and annointed with sandal paste, camphor and saffrom and wrapped in flowers and covered with portive (wrapper) cloth and well-fumigated with powdered incense, after having meditated upon it (the image of god) with the help of utterence of Omkara, one's name with final letter with nasal sound, and after having adored it, praised it, and having saluted to it and gratified. 10B-11. Then having uttered one's own mantric seed-syllable and "Om salutation to the Lord of Laksmi," one should mentally pronounce and offer reverential water with the help of twelve letters of that mantra accompanied by the word indicating one's name and pronounce it in the order of mantric limbs and ancillary limbs (anga and upanga). 12. In the absence of special idol for routine worship (Karmarca), one should install an altar made of the foliage of the Darbha grass which is auspicious, according to duly stated procedure. 13. On that (altar) one should install the excellent Mantra emerging from the cavity of space of its own lotus and located at the centre of the cage of the potency of the entire latent smell. 14-15. There after having carried the garment sanctified by the wearing by god and which is otherwise unused and having no soiling to the image meant for worship procurred by individual gift (Vyaktimam murtidanena), accompanied by medidation, one should offer over it the garment and worship the same with flowers, incense and annointments. One should then instill in it the potency of consciousness which encompasses all the elmental principles. 16-17. One should visualise on the right side the image called Abhimana holding chowrie to fan; likewise on the left side the image of wisdom-night (jnananisa) having palm-leaf fan upheld in hand. One should contemplate on the goddess of sound sleep absorbed in gentle manual massage (Kara-samavahana), seated in the vicinity of the feet-lotuses (of the Lord) and carressing (Lord's feet) with (her) lotus like palms. 18. She is sitting by the immediate presence and side of goddess Laksmi holding the divine feet. She is the presiding deity of the god who is bliss-incarnation of Brahman. 19. All those (goddesses) whose eyes are amazed at the bliss of remembering Him at heart deserve to be worshipped with the mantras beginning with Omkara and comprising the words denoting one's name. 20. In this way, the ritual of sleep of the god of gods should be well established, as per prescription, O Lotus-born! by the men dedicated to the four months-vow (Caturmasya). Daily worship ritual during Caturmasa: I phase (Asadha Suddha Dvadasi to Bhadrapada Suddha Ekadasi -22-1) 21. Herein daily puja should be conducted and also cleaning with clay and annointment with perfumes produced out of metals or sandalwood etc. 22. Then the offering of lamp and the incense blown out of the wind by fan and a cool water mixed with camphor and sandal-paste should be well made. 23. Repeated worship should be offered after causing reduction of perspiration with the help of plantain leaves and white water lilies accompanied with red and blue lotuses. 24.A. One should also play songs with melodious notes, accompanied by those of flute and lute. 24B-27A. In this way, when two months have passed and when there is a roaring of clouds in the sky. On the twelfth lunar date (of the white half) of the Bhadrapada month, O Brahman! at the time of the advent of night the god of gods Lord Adhoksaja (Visnu) would resort to change of side after slightly waking up, for the sake fo the stability of gods. And then the resorts to yogic slumber after leaving His upright lying position, from rightward limbs of the body (turning to the left), there by causing the cosmic creation and desolution respectively. 27B-28. That Supreme Lord dwells over the twelfth lunar date of Aswina month having removed the covering cloth of the cosmic nucleus located in the axle of windy wheel, from the orb of the moon at the bottom. 29-30-31A. The Lord would abandon His divine sleep in the night of kartika month (nisayam=dvadasya?), i.e. the twelfth lunar date. Having got up the Lord of gods mounts the king of birds (Garuda) and He, the unconceivable soul roams over the roads of the towns of the entire surface of the earth for the sake of pacification of blemishes and rejoicing those gods and others and supervising the path of rightousness set up by Himself in this world. 31B. That mission administered by Him should be sameway carried forward by the devoted folk. 32-34. O wise one! the remainder of the month (of kartika from dvadasi to Amavasya) should be retained by the great people who are of undiverted minds, firmly absorbed in penance and who are capable and stationed in one place in one's own hermitage or again in some sacred place of god, by observing various festivals, alms-giving, mantra-recitals, auspicious (nocturnal) wakefulness, accompanied by dance, songs, hillarious fun fare and by those who are sportive and of noble mind, restrained and surrender to god. 35-36A. O Brahman! one should carry out these four (four months) marked by auspicious vows such as partaking plus night-meal (dinner) alone for twelve nights (days) or six nights or due to inability three nights or one night, O Lotus-born! 36B-37-38. By those Staunch Vaisnvas, the devotees of Visnu, who have kept a month-long fast, the wakefulnees should be undertaken at the conclusion of the fast for three, two (or minimum) one night; with the performance of holy legendary tales pertaining to Lord Acuta and with songs preceded by anthology, melodious (madhura) dance in accompanyment of orchestra, and joy-giving jocular laughters and utterance of victory slogans (jaya-sabda) and salutations combines with applauding hand-clappings. 31-39ff. 39-40. One should adore Srinivasa, the abode of the goddess of wealth by continuing to offer oblations (into fire), meditate and mutter the mantras, alongwith food-offerings comprising six flavours (sweet, soar, salt, bitter, astrigent and pungent: madhura, amla, lavana, katu, kasaya, tikta) and well-complemented by formal services. Then on the early dawn before sunrise (Brahma-muhurta), one should worship Lord Hari in the form of mantric image, on the twelfth lunar date (dvadasi), accompanied with reverential offerings (arghya), annointments, garlands and powedered incense. 41-42. One should wake up the Lord, thereaffer from sleep by uttering loud victory-slogans (jaya-jaya-yava) and awakening anthologies (prabodha-laksana-stotra, i.e. Suprabhatam), accompanied by various laudations emanating from a band of bards and the sound of big and small drums combined with blowing of conches. 43-47A. One should then worship the Lord respectively in the Mandala diagrams etc. (i.e. Mandala, Kunda, Kumbha and Bimba=mystic diagram, fire-pit, pitcher and icon), with rich lavishness (Vibhava), preceded by great ablution and complete offerings, asaforesaid and with plenty of bit lamps, with a set of dishes containing sprouts and with fruits beginning with jack fruit and with the sessamum seeds mixed with honey and ghee and with sacred threads and ornaments followed by flowers, reverential water and sandal-paste, and with group of blossoms springing from the creepers: Malati, jasmine etc, and decorated with arches made of stalks joined with the strainght branches of Kadamba, mango and the tree called Srivrkasa and tied with thread-bonds, well-adored with vermillion powder etc. and flowed by gifts, comprising cows, land, gold etc. and variagated splendid upper garments. 47B. In this way, one should offer worship concluding with oblation to fire (purnahuti). 48-51. Thereafter a carriage (cariot should be equipped with sacred garland and shining wheels and installed with the image of the Lord which is enshrined with the image of the Lord which enstrined and accompanied by the pitcher enchanted by mantras and mantric missile (Astra) and then the carriage should be taken round the temple and the town or the city, adorasole in the accompanyment of vedic chants and songs and orchestra and accompanied by courtezans and devotees of the Lord alongwith citizens and ascetics and celebates engrossed in muttering of mantras and Landations while burning fragrant separated and mixed with Guggulu insense and then one should throw coins at the needly folks (beggars). 52-54a. Thereafter having circum-ambulated the Lord mounted on the chariot four times one should prostratt before the Supreme person, with devotion by lying down on the earth like a rod touching the earth with all the limbs, and, one should go on praising the Lord located in the sanctum sanctorium with mental faculty and also muttering His name and throwing reverential water and flowers and puffed cereals and unbroken rice (aksata) and fruits and one should contemplate on whatever is seen by presidinggods of the directions on all sides. 54B-55. One should go round the entire temple (-complex) by which the Lord ties the position of the devotee to the devotion being unbeaten by space, time etc. This is in fact the circum-ambulation (pradaksina), i.e. common to all the embodied souls. 56A. If this (pradaksina) is properly practised and well-understood, then it gives the immutable destination of Acyuta. One may do this with the pair of knees touched with palms or with knees alone. 57-58. One may do this once at the end of the year or thrice on the twelfth lunar dates (i.e. morning, noon and evening) or only once after the conclusion of Puja with one's head bowed down. Having so worshipped with devotion, it gives the fruit, instantly for the performers. And at the departure from the mortal body one gets prosperous worlds. 59. After concluding the worship with utmost devotion and having prostrated before Adhoksaja (i.e. Lord Visnu) one should offer worship with the help of circum-ambulation compled with prostration. 60-61A. By that (pradaksina) the Lord gives to the devotee that fruit which is obtained by visiting all the sacred places (ksetras) and all the sacred fords (tirthas), by walking on foot, by the person who has completed the super ambulation of the image of god comprised by mantras. 61B-62. For a person who has been deserted by the men of the world because he has performed the pradaksina-marked by flaws, then those who are devotees with dedicated souls and who have taken the initiation of Lord's service, for them circum-ambulation(daksina-vyapara=pradaksina) is most exalted activity on the path of rightousness. The act of circum-ambulation endows auspicious things by the rotation resembling a wheel or the sphere made of knowledge and it destroys the reservoir of pangs. 31.64ff. 64-65. However, in respect of those who are dedicated to service unto the Lord, or those who are the devotees residing in the temple or others as well as inside the sanctum sanctorium of Visnu or the frontal pavillion (anana-mandapa=mukha-mandapa), one may do series of prostrations marked by the combined effort of action, speech and sense organs, however, without the series of pradaksina. 66-67. Since the glance of the backside of the Lord's hands is causing blame when he is seated outside (Bahihstha) as such the body of the mantric image is also causing non-accomplishment (asidohikrt). 68-70. One who is desirous of auspicious fruit takes a rotation of pradaksina would not get its fruit if he does it by wearing foot wear or sandals or holding umbrella or wearing turban, or mounting a carriage, or a horse or palanquin or chewing a betel; or if he is carrying the cage of the playbird or a stick or a mirror or a fan. Likewise (he will not get the fruit) if he is circum-ambulating while he is laughing or hilariously exhaling or prattling excessively or doing amorous play or sport or if he is of angry mood or he is in a mighty haste. 71. Therefore it (pradaksina) is to be done to the god installed in home, or a temple or mounted on a chariot, always with undiverted attention and with inner self absorbed in him by a person wishing benefited. 31.72ff. 72. Since it is bestower of ample fruit and involving little handship and fetching the great enancipation for infinite time. 73-74A. Having thus circum-ambulated a mono-iconic god, and having offered handful of flower and thereafter having carried down the mantric image from the chariot, if is to beworshiped again with folded hands in Mudra gesture 74B. It is to be thereafter propiatiated with ghee etc. and one should then offer concluding oblation to fire (Purnahuti). 75A. One should beg pardon of the Supreme person by offering reverential water, and incense etc. 75B-76. Having then placed the carriage and the umbrella on the right side and the bed of one's preceptor and those of the Brahmins not close to it, O Wise one! one should recite the following prayer by folded hands and placing both the knees on ground.77. 'O God! controller of all! Beginningless one! by this service-rite let the people attain auspicious spiritual journey kindly assume utmost affection. 78. Thereafter one should feed the Brahmins with various drinks and food by concluding with alms given with faith, for the sake of gratification of paternal lineage. 79. One should then perform the ancillary worship in company with kinsmen and servants. One should do it, O Lotus born, in this way alongwith those who are not in distress. 80. By the immortals, the Lord in a sacred place (Ksetra) seated on the Brahma chariot or in a rural or urban place or seated inside the super-structure of a temple is to be glanced. 81. This is how the ritual procedure pertaining to moonlight is revealed to the devotees. Its fruit beginning with the state of liberation of close glancing (of the Lord by the individual soul) which relatively depends on the sentiment. 82-83. O Lotus born! the ceremonial ritual of mounting of the sacred garland whichever and howsoever is narrated to the devotees having dedicated selves, in the contigency of lapse owing to absence of independence or of capacity or want of money, O twice born, one should perform it during the year on all the twelfth lunar dates in the way. 84. Even though the four months term is terminated at night, then it is to be carried by the devotees until the conclusion, of the range of Tula Zodiac. 85. In case the first part of the Tula is carried over to twelfth lunar date, then one may perform the entire ritual during night; since the significance of that date (dvadasi) is paramant. 86. One should perform this Supreme vow thus for five days from eleventh lunar date to full moon date, both inclusive commencing from the Tula and continuing upto scorpio. 31.87ff. 87-89. During that period, one should avoid with effort all the following: consumption of honey and meat, enjoyment of liquor and woman, killing of all species of animals, likewise cutting of trees, burning of forests, digging of the earth with hatchetetc., beating the cows and other domestic animals and killing or arresting of men vondering at night with out caste members or having any transction with them partaking of sweet rice and bath with cosemetic oil. 90-91A. On the day next to the concluding day (of the vow), O Lotus born! the ablution right is prescribed for the devotees and believers in god for an year, for the sake of obtaining welfare and peace. 91B. 32.91ff. 90-91A. On the next day of the concluding day, God's ablution for the devotees and believers is ordained to be performed by way of duty, as annual ritual, O Lotus-born! for achievement of auspicious fruit. 91B-94. The performer, alongwith the senior preceptor, and with an intention to get favour of the Lord, should place the Lord on an auspicious platform engraved with a Lotus marked by a Svastika motif sketch on a Mandala design with nine nucleii or an eight petalled Lotus, which is painted with ver million etc or filled with flowers and covered with cloth layer (Netra-Vastra?) dyed with duty prescribed colours, and in accompaniment of his mother, father, priest with age-seniority, and in absence of Guru, with Sadhaka (spiritual aspirant)-(an initiate reach upto third level: Samaye, Putraka, Sadhaka and Acarya). 95-102A. O Lotus-born! the ablution for the devotees is prescribed with this procedure, for the enhancement of the prosperity par excellence, alongwith all prowess, and for attainement of the unexpendable designation pertaining to Acyuta which is the everlasting Truth, in a shrine worship (yajna-mandira), which is equipped with the pitchers filled with sprouted seeds (Jatabija) and accompanied by auspiciousunbroken barley seeds, and by rimmed mirrors (Pradhi-darpana), auspicious emblems such as fine umbrellas and flowers, all sorts of cereals, all sorts of sants, cocoanuts etc. 31.97ff. 97-102A. Equipped by benedictory songs, musical instruments and the chorus-chanting of Vedic hymns, joined by the preceptors well versed in Pancaratra Agama and who are dedicated to mutterring of holy name and meditationy, and firmly founded in the school teaching the Supreme Truth, alongwith the theory of Cosmic creation and disslation; and resound with the tunes of lutes of gourd and conch, flutes and bells, and decorated with the icons of various maidens holding fire-red flowers, water-full pitchers and blossom of fine trees, and the shrine which is sorrowed by the troops of bards and cows surrounded by young calves chewing Durva and other grass. 102B-103. Having ritually stored the set of nine pitchers, in a stipulated order, and which is gem studded and plated with gold etc and arranged in an aforesaid array, and which has interiors filled with water is to be placed. 104. In all these pitchers, Lord Varuna is to be contemplated as mounting the chariot of a hooded cobra, having held two hards in boon giving and protection-assuring gestures, and emitting forth the juice of nector, all along. 105-106A. The ocean named as milky and having the sweet flavour (i.e. Milky ocean: the Ksira-Samudra or KSTra-Sagara), should be contemplated upon, as one which has come to the state of unison, and who (i.e. who image) is mounted on a picturesque crocodile and emerging with a vessel containg gems, exhibiting boon granting hand and carrying water all-over. 31-106Bff. 106B. On the eastern side, one should contemplate upon, the river originating from Lord Narayana, up Golding the waterjar. 107. One the south-eastern side, one should meditate upon river yamuna mounting a tortoise, and who is adored by the gods. On the Souther quarter, one should meditate upon river-Sarsvati to be seated on a frog in a lotus. 108. In the south-west direction, one may meditate upon the river which unties the bond of noose and marked by slow motion current. (Vipasa?) and in the west, the river Simha-Vaktraka (Lion-faced?) seated on the bullock. 109. In the pitcher on the north west directions, one should visualice the river Airavati (Iravati), to be mounted on an elephant and in the lotus on north-eastern direction, the river Vitasta ascending a fish in a pitcher. [Note: This make tally of 1+7=8 pitchers (central on filled with ocean and the seven by seven named rivers. The north is conspiciously missing). 110-112A. On all the eight directions around, serially in subordinate pitchers, one should visualise respectively, 1. river Narmada mounted on a buffalo, 2. river Samanga(?) (Svarganga), 3. Devapuja, river adored by gods, 4. Vrsadvati, 5. Devika, 6. Paroshi, 7. Badava and 8. Sindu, seated on lotuses and holding up water-piters in their hands, and also displaying bunches of flowers and having inclination to spill water. 31.112ff. 31.112B-113A. One should execute the ablution with pitchers wherin the Lords of Images: Vasudeva etc (Vasudeva, Sankarsana, Pradyumna, Aniruddha) and enchanted by hundred and eight mantras, for the sake attainment of all (the desired) fruits. 113B-116A. The aforesaid ablution, one may perform in a metallic container (like tub) made of gold etc. and with a design of encircled lotus, and as aforesaid manufactured with motifts of rivers, ocean and the image of Lord Varuna, and studded with excellent, pearls and jewels and decorated with Svastika etc. and on the spokes presides over by the twelve Lords of months: kesava etc. (Kesava, Narayana, Madhava, Govinda, Madusudana etc.) and charged with the mantras of deities and their ancillaries and well established. One should then do one's own Valedictory bath with the utilised waterremnant. 116B-118A. The devoted soul who has taken resort in Lord Acyuta, is redeemed of all sins by upholding that water, everyday on his head and by saluting it and obtains, good results and prosperity and the fruit arising out of bath taken in all the sacredfords, seas, and the group of rivers: Ganga and the like. 118B-120A. The spiritual practitioner who is contented by taking concluding bath, should mentally mutter self-mantra and should sprinkle on (one's) head, with with water taken washing teachers feet, in right hand, and while composing up-facing conch-like finger-gesture. 31.120ff. 120B-122A. Therafter, having removed the two garments (loin cloth and upper cloth) which are wet by water and having worn new pair, and haring decorated one's body with turbans etc., flowers, perfumes and ornaments as before and having squatted on the seat, one should first of all do the rite of warding off (spirits etc.) by mutterring Astra mantra (Astraya phat...). 122B-124A. Thereafter, having adored all the royal insiguia like umbrella and chowries with benedictary water after deposition of Mantras, and having received those at the hands of the preceptor, and then having arisen from one's seat, one should prostrate before the Lord Acyuta the protector of the world. 124B-128A. Then, having reached the fire-shrine, alongwith the teacher, and having filled one's palm-fold with, flower-garland, scent, incense, fruits and cereals, one should do the worship of the omnipresent Lord in the fire-house. Then while remembering the controller of the Mantras, at heart, and having seated facing the sacred fire, then with the altar enchanted with mantras, one should touch with water all body beginning with head, with mind absorbed in meditation, and there-by becoming pure. Then one should make Him of surcharged body, with mantras, and then having meditated upon the mantra on the centre of the palm, one should offer it with scent, flowers and revential water on head and heart. 31.128ff. 128B-129. One should deliver a garland (Dama) in the lotus-hand of the disciple, made of threads, flowers (kusuma=kausuma?) or Darbhagrass (Darbha) which is enchanted with syllables (Varnabhimantrita), having first placed on one's own garment (Sve ambare), on the girdle-thread, sacred thread (worn on the chest) and the elbow. 130-131A. Thus having effected the union of him (disciple) with the fire covered with that thread in order to have face to face existence of all the spiritual accomplishments up to the final liberation, the teacher should perform the oblatory fumigation ending with the completion oblation (Purnahuti), again. 131B-132. One should fumigate oblations equal to one hundred plus eight, or one thousand (plus eight) or ten lakhs (plus eight) mixed with Samidhas (grass-stalks, and seven ingredients combined with pebbles (Sarkara), addressing to Lord situated in thecentre of the Mantric image, and then give the final oblation. 133. One should place a laddle over other laddles and worship it alongwith the altar with flowers, and then the laddle filled with ghee. 134-135A. One should perform the worship with flowers dipped in perfumes but without water (nirqmbubhih) and with separate reverential water. One should then oblate the ghee with offerrings in the said number or half of it, and one should pour down thecomplete oblation at the end of the worship again as ordained (by canons). 31.135ff. 135B-136. One should offer in oblation to the four divine manifestations (of Vasudeva i.e. Sankarsana, Pradyumna and Aniruddha), embodying attributes: Jnana etc. (i.e. Jnana, Bala, Aisvarya, Virya, Sakti and Tejas), one fourth of the (total fumigatory sepetitions) hundred, thousand, Ayuta or Lakh, O pure-visioned one!, Severally, separately, and for the presiding mantras of heart etc. (i.e. Hrn, Siras, Sikha, Netra etc.) in equivalent quantity and repetition , and there above to all others. 137-138. One should offer the same quantity of the consorts of the Lord (Sri, Bhu and Nita) and half of it to all the emblems, ornaments etc. is the respective order. Half the quantity of propitiation (of oblations) done to the emblems is prescribed for the mantras of substrate, seats the group of six embodying kata etc. (Kalatma-rupin) namely the teachers etc. 139-140. Having then offerred oblation equivalent to furth half quantity of that offerred to Guru etc., to guards of the world (i.e. Indra etc.) alongwith their missiles, who are standing at the doors, one make evening of the number of oblations when the half happens to be an odd number (i.e. 1,3,5...) by adding one to it, of the ghee-fumigation, O chief of the wise, and like wise to Lotuses etc. 31.141ff. 141-142. The knower and master of mantras should serially fumigate, the fuel sticks, taken out of the trees approved for Vedic sacrifices, and the trees purified by the expert test and such other trees, dipped three types of honey (?), as per proceduresimulteneous repeating the host of mantras in the corresponding order. The gratification would occur by complete offerring made as per the prescribed apportionment. 143. The Lord Visvaksena ( the conquerer of universal calamities) is to be propitiated by the number of oblation as per one's conscience, alongwith His returne (Sanga) up to the consluding oblation and likewise the sacred fire, in the end O Twice-born! 144. One should lead to gratification, the array of mantras formed at heart. Thus when the oblatory fumigation (Homa) is completed, one should offer, a palm-ful flowers. 145-146A. One should apply fore head mark and the vertical mark with white clay to a child. In all rituals, on all occasions, should be employed by the heart mantra, armour-mantra and head-mantra, in respective body-locii. 31.146ff. 145B-146. In the serial order, on defined spots on one's body, one should do the vertical marks, with the (mutterring) of the heart-chant, the armour-chand and the head-chant. The heart-chant is to be indispensably employed always in all activities. All the rituals of the infant should be always done by its (of Hrnmantra) recitation. 147-148. One should perform the ritual act, for the Lord embodiment of all the Mantras, in the same way (as above). When the pouring of the ghee (Asravana) is over, one should apply the water-drops oozed from the mouth of the laddle, and then from the Pranita Vessel, on the head of the child. This is the oblatory fumigation (Homa) stated before for the desireless aspirant of the spiritual liberation. 149-150. Homa should also be performed for a desirous aspirant of Liberation with ornamented (fire pit?). The omniscient Lord does not approve of desirous worship since He is seated in the heart (of the worshipper) and He confers on the devotees the heaven even unasked for. And what is indeed that which is not to be bestowed (adeya). Therefore one should give up beseaching. 151-152. Should be prayed for only. By the person who has performed worship, this much, to Acyuta the Supreme Lord: " O Magnanimous one! O Lord of the gods!, grant me the devotion par excellence by which Thou shalt be pleased with me. And when Thou artpleased, what remains unobtained by me on the earth!" 31.153ff. 153. O Lotus-eyed one! thus is narrated the ablution ceremony. Having finished that, one would become eligible for the listening to the Agamas i.e. the lore of the Lord. 154. The one obtains the divine Vaisnavite designation of authority, by which one redeems the ardent devotees (atibhakan) from the narrow path of worldly life 155-156. After the donation of the pitchers (Kalasa-dana), one should offer Bali to the natural elements (Bhulabali) and to the deities of all the directions (Sarva-dig-bhagavad-bhuta-bali) beyond the periphery of the mystic diagram (Mandala), in a rightward (clockwise) direction, with rice-seeds, meat etc. (Palaladina) and with water mixed by sessamum seeds, honey, ghee, sandal paste, and flowers, O Lotus-born! 157-158. The ancestral homage-rite is to be performed thereafter, with cooked rice in front of the sacred fire, when the offerring of Bali is performed around the Mandala, then, having ritually sipped water, and having adored the unborn within the water-jar, the fire-pit and the mystic diagram, He is to be honoured by apology for the (lapses in the) partaken worship, as per procedure. 159-160. Having served the incense to all the subordinate and retinue deities, in their respective order, and the having done the apology-prayer, and having done the fire-worship with waterless flowers etc. one should assimilated in oneself the prowessthereof, at heart by dissolution-finger-gesture (Sam-hara-mudra). 31.161ff. 161-162A. Then having dispensed with the pair of laddles: Srk and Srva, one should sprinkle water over then, and then on the head of the sacrificial ground. And then having collected water from both (SrkandSrva), one should store Lord Acyuta who was residing in them, into one's own heart. 162B-164A. Having reached at the sacrificial ground, and having levelled the layers by winding up with water mixed with honey and milk, and having thrown all whatever is submerged (in sacrificial ground) in to water and having wound up the ritual by offerring reverential water, one should perform the ancillary ritual ceremony for the sake of grace to the disciple. 164B-166. The ritual worship addressed to the presceptor, is to be performed by him (disciple) also like one addressed to god, Having conferred on the disciple the grace, one should quit from that place when the worship addressed to oneself is completedafter advising himthat he should perform the worship with the Mantra (taught to him), from that day onwards. O son! forsaking of worship of the Lord should not be committed by the defects of infatuation or laziness or with mind supported by consicous assertion. 167-168. In respect of mantric mutterring, presence in fire-sanctum, bathing, giving alms, as aforesaid, recitation of anthologies, canonic deliberations and listening to it, 31.168ff. ...168.... And in respect of lectures on Sastras, one should carry the order, of those whose selves are absorbed in Narayana, and who are gifted by magnanimous consciousness, on one's head after offerring salutations to their feet. 169-170. One should then carry out one's subsistence of life marked by partaking of food offerred to god. Those who eat the food offerred to the Supreme Lord, the remainder after serving to others, such men are of purified body. And they are respectable to human beings and worthy to be honoured by the lineage of Siddhas: the accomplished souls. 171A. The truth of the self which is to be grasped is accomplished in his case, forever. 171B-172. By that food, the yaga is performed by oneself for accomplishment of oneself, with the remainder of of water and fruits etc. simulteneously with performance of sacrifice, know it to be the ancillary sacrifice whichever is performed by the self in the self. (cf. Gita Veses: Atmaiva tena gantavyan yajna-karma-samadhina). 173-174. Those who do the partaking of divine food, daily before meats, there occurs the absorption of its potency within one's vital breath on account of employment thereto and consequently, they become endowed with sentiment and devotion, and are well settled in the righeous path and have a firm vow, and they reach the abode of Acyta, on bodily departure, without special efforts. 31.175ff. 175. For whom this is the adopted divine vow, the human beings who are absorbed in sacred rites, they stand on the top of all the vow-bearers and the performers of Vedic sacrifices. 176-178A. The food which is properly ritually offerred to Lord Visnu who is the embodiment of Mantric Brahman, it is to be known as auspicious for him. That water (apam an arsa form) is deemed as! 'This is that immortal Brahman, it is the life span thatis inexhaustible, this is knowledge, this is valour, this is the Vaisnavite glory, and this is (the orb of) the moon who is impartile, which is existing itself in the form of food. 178B-180. The Lord who showers rain, for the accomplishment of food ingredients (Vyanjan-Sthiti-Siddhaye) who is the direct witness and controller par excellence (of the cosmic cycle, consumes food in the form or cordial fire (Hardanalatmana). 'I' who is the person (Puman) residing in primordial Matter (prakriti-ga) is so due to the grace of His prowess. This is the donor of food and consumer of food and food itself which is in front (of all.). is to be conceived thus. 31.181ff. 180B-181. Just as that prowess gets the name of food by outwardly being served with ghee, likewise the Lord who is the consumer of oblations, being situate in the body, comes to assume the state of food (Anna) by the water. (sipped before and after taking meals by the Mantra: Amrta astaranam asip Amrta pidhanam asi). The cause of food of six flavours (sweet, sour, salt, pungent astringent and bitter.) is the juice of six attributes (i.e. the liquified flavours). 182-185A. One should assume oneself as Brahman (Atma-Brahma) and having slight taken to that cause (i.e. Rasa), by oneself, then one should offer the oblation of food (i.e. cooked rice) slowly, by the tips and the stems of the fingers, four times to correspond the fourfold divine incarnations (Vasudeva), Sankarsana, Pradyumna and Aniruddha,), at first and then three oblation corresponding to three states of consciousness, Turya etc. (i.e. Trance, Slumber and dream), with Hrnmantra and Mulamantra and then one should eat by mantras, by restraining one's mouth and palm. 185B-188. When the Lord is installed first, assuming the concrete shape of food, then everything thereto culminates to be absolvent of all flaws, and mitigator of all afflication and giver of all happiness. 31.187ff. 187-189. The gratification, at the end of lunch, first of the sacred fire-in the heart, is holier than all the sacred fords and all the mantras. Therefore, one should sip water alway like the flow of ghee being absorbed in devotional sentiment. After sipping that Brahmic holy water, twice or four times, one should recite the greatness of the consumption of fold which is remainder after gift which is called prapana (or Naivedya) food. The unparallelled greatness of it is to be comprehended as instructed before. 190. At the conslusion of the yaga ritual, for the saltisfaction of the eligible devotees of the Supreme Lord, and of the gratification of ancestors and of the omnipresent Lord, one should offer the sanclified food. 191. One who knows the greatness of the Naivedya offerred to Acyuta, in this way and who consumes it as per procedure, he reaches the state of sameness with Acyuta (i.e. he attain Sarupya Mukti). 192-193. This Naivedya is to be guarded like one's life-breath, for the sake of vital breaths, at all times by the knower of the vow especially by the devotee or the origin of the universe. The Supreme Lord gets superb contentment with him by the act of food-charity etc. done with acurate procedure and as per one's capacity. 31.194ff. 194. For one who serves food to the knower of the divine truth, which is first worshipped, all that gifted food would become the highest Brahman incarnate. 195-196. The food which is gifted at the places like temples etc. during the period encompassing a vow, or at holy astronomical moment, dates and communions (of stars etc.) etc. after having perpetuated it by offerring to the Lord, results in to the state of everlasting without loss. It should be done in presence of the deserving donees by which Lord Adhoksaja is contented. 197-199. By a person who is dedicated to self-vow, the Naivedya is to be excepted with deliberate attempt, from the ineligible, non-devotees, non-believers and wicked souls. 198. A knower of mantras, abiding by a plous vow, who gives the mantra santified Naivedya to prohibited women, sudras, animals and servants especially, either intentionally or unintentionally goes to fallen state (Patitya) even he has gained spiritual achievements (siddho'pi). And then what of one who desires to ascend spiritual path? (meaning he is sure to fall).. Lotus-born-said: 200. O Lord of gods! I wish to know in brief the maintenance of divine laws on social plane, that is advised by Thee 31.201ff. The Venerable Lord Said: 201-202A. Whatever is offerred in worship addressed to god Acyuta, with the help of the wealth aquired by righteous sources whether ample or meagre, then all that is auspicious even though it is apparently in auspicious, when done for the propitiation of the Lord, along with the members who are dedicated to Him. 202B-203. The ritual activities (Kriyah to be added) like Vedic Sacrifice (Svargakamesti etc.) are givers of petty fruits even though donors of heaven, even though so regarded. For those who are conditioned by desires, the devotional rites one grantorsof respective fruits only. However, the same are givers indeed of the realm of Acyuta, in case of the devotees without desires. 204-206A. Various penances like Krcchra and Candrayana etc. (i.e. consumption of meagre food and the consumption of morsels of food corresponding to the waxing and waning of the moon) and various others, if practised for the favour of the Lord, then those are granting respective fruits. And whatever is intended through those until one's life time, and which is adopted for the grace of Supreme Lord, and which is not giver of sorrow, all that soon bears fruition through revelation of divine knowledge. 31.206Bff. 206B-208A. One who abiding by a vow, after reaching a holy place, worships continously, the Lord who has arrived there (Agatam Avyayam), with leaves, flowers etc., being undiverted in devotion, for him, his State would be universal, by the grace of thegod of (Deva-deva). 208B-210A. During his life-span, he obtains reverence comparable to Lord Visnu and at the time of termination of the body (bodily existence), he the wise one, dedicated to devotion and faith and absorbed in Narayana proceeds to the white island (Mythological Svetadvipa), in those aeroplanes, travelling on the route of Arcis etc. (c.f. Gita verse Agnir, Jyotir etc.) O magnanimous Mind! 210B-212A. One who worships Acyuta, devotionally, with auspicious flowers and fruits which are pleasant and with perfumes of reputation, in a forest or in the interior of mountain, obtains manifold desires which are not prayed for by him. At the bodily end, he becomes adorable for Indra and others like the Lord Himself. 212B-213A. A devotee should go do the ritual of worship in Visnu's shrine, either of divine origin or one established by a realised soul (Siddha) or manmade, with devotional attitude, alongwith bathing of the Lord with milk etc. 31.213ff. 213B-214. One should then do the body-smearing by the cosmetic ingredients: Sanda paste, aloe, Camphor, and Bahtika and thereafter the covering of the body with auspicious garment and upper doth and sacred thread, with cloths which are of colours: white, yellow, saffron etc. which are divine and unparallelled, O Twice-born! 215. If there is adequate wealth, one may embellish the Lord with ornaments made of gold and blended with gems and also with flowers and garlands of best quality, reaching upto the feet (of the image of the Lord). 216. One should fumigate with fire Guggulu sprinkled with ghee and lustrate with big lamps filled with Til-oil and ghee, in a large number. 217. One should the worship Him with clothes which are unused, unwashed, super white and having dyed wrappings and then with betels containing cardimum etc. 218-220A. Lord should be worshipped (i.e. bathed) with cards mixed with honey and ghee. Then one should propitiate Him with offerrings of various kinds: purified eatables containing fruits and roots, drinks that are santified, clean, cool, sweet etc., mixed with cardimum, etc. and scented with rubbed incense and camphor, and accompanied by cocoanut water etc. 31.220ff. 220B. For a holy sip of water before Naivedya menu, scented water is the best. 221-222A. One should offer unused unwashed white and uncontacted by human touch (?nispunsana) cloth, and the a betel with betel nut cultured with powdered camphor and pasted sandalwood. 222B-224A. Then one should put in a netallic vessel of brass etc. which is covered with petals of Tamala etc., paddy, Simba corn, sessamum, unbroken rice, Rocana (cow'sbile-pisment?), cocoanut, flower, Durva, Dhatri (Dhattura) fruit, curds, white, unwashed silken cloth, a conch having rightward folds (Daksnavarta=clockwise), then enriching the pot by flowers, one should deposit in it, goldcoins (Hema-mana) and very pure gold as per one's affording capacity. 225B-226. Having then placed one's knees on the ground, and head bowed down one should hold the pot in palms facing upwards and present it before the Lord praying for completion of the offerrings in full O doyen of Twice-borns! 227. By that there occurs the achievement of all desires of devotees aspiring for good fruit. In respect of those who have no expectation all is to be left ot Supreme self. 31.228ff. 228-231A. One who offers in worship the comforts: chowri-fanning etc and similar other services, related to beds and seats, and whatever are string-instrumental music. etc. and trumpets and drums ending with good accompaniments (sat-sanga) of affluence, having meticulously tested and witnessed by prudence, to be yielding pleasure to heart, all these if it is possible in actuality or else by mental conception if it is no so possible, but with faith and devotion, enjoys the comforts actually existing in heaven, as cherished. 231B-232. Thereafter in course of time, by virtue of Gods' will, he will travel on the great path shown by His servants (Tad-bhuta) towards the globes of Vibhavas and Vyuhas (Twofold divine manifestations: thirtynine Vibhavas and four Vyuhas) and stay there for several kalpa-epochs in multiples of hundreds. 233. Having comprehended the true knowledge, there alone, and then having descended again on the earth, instantly, he assumes merger in the Lord of immense self. 234. The worship of Acyuta especially in the shrines at sacred places and holy fords, is told in short with a purpose of quenching the torture of life of devotees. 31.235ff. 235. Now listen to the mode of worshipping Hari in consonance with the present times, for the sake of nullification worldly pangs (Bhava-nasa) of the devotees whose souls are dedicated solely to Visnu. 236. The ritual of worship is to be conducted on holy days, with faith and devotion and with the materials of worship, which are plenty, sacred and procured by means approved by ethical norms. 237-239. The worship may alos be conducted on: eventual times, always by undisturbed persons as also on auspicious moments of divine, celestial and terrestrial conjuctions and omens; then specially on both the twelfth lunar dates of white and dark fortnights, on the days of local customs or those known from other (Agama-) canons; and also during the sessions of noble celebrations of worship of other deities as also on days of abundance of milk, roots, fruits etc. 240-241A. One should five cow-products (milk, curd,ghee, dung and urine), for cleansing of stomach, being mixed with the water-remainder after washing Lords feet, and contained in a leaf-bowl, and alongwith the water remaining after cleansing gold, Darbha stalks, precious gems etc. 31.241Bff. 241B-242. One should first undergo fast as aforesaid and then having worshipped Kesava, one should please the Acyuta the lotus-eyed Lord by the offerred items: gifts of gold, food, water, cows, land and hyde of a stag etc. 243. One who offers these items by holding the orders of a dedicated Vaisnava, on one's head (i.e. as authority), with devotion, with expectation, he would indeed attain the foot of the Lord. 244. And in case of an aspiront of return, this service materialises in the form of divine fruit culmination for several hundred crores of kalpaepochs, instantly O great wisdom. 245-246. In the contingency of forgetting of performance of a rite pertaining to a conjunctions of stars or auspicious moment, or a lunar date, in respect of a devotee who is endowed with longivity, health, good servants, sons, wife, etc. he should complete the back log first with attentive mind, on advent of another sacred time, and finish the remaining rites. 247-248A. One should pass over: two days, one day, threedays or six days or twelve days in both the fortnights (white and black), by offerring final oblation (Purnanta) and reverential water, flowers, gold and cows etc. upto the conclusion of the vow. 31.248ff. 248B-249. So also one should pass over the eve of the conclusion of the vow and the prior night by combined mass-wakefulness (of the participants) by mantric recitations, fumigative oblations, adoration, meditation, salutations etc. and by story-telling, holy anthologies etc. without drowsing. 250. Thereafter, in the early morning, or fag-end of night before auspicious day, one perform the oblation in one's own breath (through yoga) after taking bath. 251-252. O Twice-born! partaking of food before sunrise is contrary to Dharma. Therefore, after making the cooked food ready, one should offer it to twice-born Brahmins, alongwith water, in front of the Lord, the food ready with accompaniment of oblation, and by offerring them the water after washing god's feet, and also containg the chewing mixed with sessamum of fine fruits. 253. Having done so, one should touch the food offerred to God, after smelling the same and then eat the same before one's meals, for the sake of destruction of inauspicities. 254. For the sake of achievement of perennial bliss, happiness, and good fortune, the sunrise of the following day, should be saluted by the knowers of the vow, who are absorbed in God. 255.A. One should do this on the beginning day of the Vrata as well as the actual Vrata-day. 31.255ff. 255B-256A. The day (i.e. Tithi) which is encroaching the next day should be consciously avoided by a person desiring progeny and good spiritual progress, and only a pure date should be preferred at all times. 256B-258. It is weightily auspicious if it is united with a portion of the previous day. If the fasting day is slightly combined with the prior day, and if it has acquired status likewise always in the society, then that fasting vow is not causing blame to the desireless devotees engaged in fasting O final goal of Vows! (Vrata-parayana). 259. However, that vow is prohibited for the devotees absorbed in material life and who aspire for fruits, and whose selves are absorbed in activities, both in respect of fasting as well as eating food since it is so established (Siddhatvat). 260. Therefore, the subsediary role of the devotees goes for the sake of prostation (natartham), so that at the time of adoration of Lord Acyuta, there occurs no polluction of mind. 261. In the case of devotees who are absorbed in Brahmanic duties, who are not capable even of observing fast, one shold perform all ritual of vow, similar to the (alonement of) the contingency of encroachment of one Tithi over other. 31.262ff. 262. As on the day of fasting so an any other day, one should be dedicated to God and who is incapable of all detailed ritual: should worship the preceptor who has realised god. 263-265A. Having propitiated the preceptor of the world, and having prayed for apology for the sake of livelihood, one should fast observe fast for half day or less or more equivalent to the overlapping of the given day with prior or posterior day, andhaving observed vow for noctornal meals (by skipping day-meals) alone, if he takes a mental resolve, then be obtains surpassing ruturns by toy observance of fast. 265B-266. Having discharged all duties on the day of the vow, ending in charity of every thing, a self-ritual (Atma-yaga) should be performed by the aspirant observing fast, by offerring worship to the Lord of the universe, from the end of that day tileternity. 267. In case the ritual arrear is performed on the next day, then it becomes uncountable and it would be opposed to the merit of whatever is earlier performed. Know it to be so! for the embodied soul. 31.268ff. 268. Having grasped the rejectablity and acceptability in respect of the lunar dates encroading solardays, in the first instance, and by abandoning a unlapsed lunar date and influence of a non-planet (agrahasya prabhavat?) Lord Vasudeva who is Acyuta the controller, who is the Lord of the Lord of the dates, incarnate (Tithisa-nathatma), is to be worshipped at the commencement of planetary conjunctions (Parvadau), in an orderly manner by fasting etc. 270-271A. So also, He is to be worshipped at the time of commencements of both the fortnights or only of the white fortuigh as per wish, He the Lord Brahma incarnate the Grandfather on the first day O Lotus-born!, to be worshipped as per ceremonial norms with mind filled with devotion. 271B-274A. Thus having passed over two fortnights or one fortninght by worshipping as per connons and with fumigative oblations and gifts, as per one's capacity, the Lord Hari Himself the creator incarnate, on second or third lunar dates, then one should conceive His as a controlled self on the fourth lunar date, the Nector-incarnate on the fiftdate, the Lord of Sakti on sixth, the Wisdom Incarnate on seventh, the universal self thereafter (i.e. on eighth day) and the Accomplished Self on ninth and Dharma Incarnate on the next date (tenth) and then Siva (Incarnate) on eleventh and Solar Self enlightting quarters an twelfth and Cupid-Self on thirteenth and Temporal self on next and thereafter 31.276ff. 276-277. Lord designated as Ancestors on fifteenth lunar date i.e. (fullmoon or no-moon dates). These are the distinct aspects of the Lord of the world. For the sake of cherished fruits, Lord Brahma is always to be worshipped by the respective motivated ritual-eligibility, by offerrings of reverential water, flowers and other presentations, alogwith services, on commencing day of each year. 278. In the same way, one who cherishes the literary majesty (Vag-Vibhuti) should worship the Immutable God: Brahma and for annihilation of hurdles in Liberation, one should worship Hari and also for its attainment (Moksa-Siddhi). 279. One should worship Lord yama the regulator of the abstinates, for the pacification of unrighteousness. And Lord of Nector for, the augmentation of longevity and good health. On the fifth lunar date. 280. For the sake of power and influence, one should worship the Lord of might, on sixth lunar date. And one should worship the Lord of that date (Saptami) i.e. wisdom incarnate for achievement of self-consciousness. 281. For the prosperity, one should worship Visvatma on eighth lunar date and for the sake of accomplishment in all the three (Siddhis) masteries (trividhasu Siddhisu=? elemental, divine and spiritual?), one should worship the Lord of Narami. 31.282ff. 282. On the tenth day one should worship the Lord of that day i.e. Dharmatman who is the causer of attainment of righteousness, O magnanimous Mind! And on the eleventh day, One who is an aspirant of lores (Vidyarthi), should worship the great Lord, theMaster of Lores. 283. For attainment of great lustre, one should adore on Dvadasi, the Lord of that date i.e. Sun incarnate (Suryatma). And for the sake of attainment of various women-gems, one should worship on the untimely death, for ever. And for the annihilation ofthe three fold debts: (paternal, maternal and of the sages: Pitr-, Matr and Rsi-) one should worship the Supreme Lord on fifteenth date. 285-286A. Thus He is always to tbe adored as the Lord of all the fifteen dates (Tithis). And even though the adoration is not offerred on respective dates to respective presiding for the Twice-, O Twice-born?, all the same, it is not prescribed for theTwice-born who are singularly devoted to Lord Visnu, and who are not aspirants of (petty) desires. 286B-287. For them, on the eleventh lunar dates of both the fortnights, even the encroachment on the latter date is (specially) prescribed (i.e. second Ekadasi= =Vaisnava Ekadasi) or the the date falling on the latter 31.287ff. 287-288. Even though the date is not combined by two Lords of (two) Tithis, the day which begins with Ekadasi is subordinate and not the principal. The Ekadasi presided over by Acyuta is the main. 289-290. Not only that until all other objects of this world, since the Manus are the advisers of that, O Lotus-born! Hence all this is set to motion for the sake of compassion of bestowing grace on the devotees and all that in entirity has been described from the seat of the Lord incarnating total devotion. 291-293A. By a person who has has made a resolution which is unartificial, for the vow of fasting for the full year, after having cast the resolution. Water, for him, all has been prescribed for concluding as ancillary rite on the twelfth day of the twelfth month; otherwise the yearlong fruit indeed! goes invain on performing the concluding rite on Trayodasi day. 293B. One may however optionally do it on the chosen Ekadasi day. 294. For the achievement of the fruit of three types ( ) with devotion and without expectation of return (fruit)s, one may observe the one-night Vrata, being dedicated to that vow. And due to his state of unattachment to all object, there accruesno sin to him, in worship or self-adoration or worship on Trayodas! 31.295ff. 296-298A. Owing to the period mingled with righteousness, upto oneeighth of the day, (Prahara), and when a Prahara less or more named as Dvadasi, so occurs, B as the subservent state of Trayodasi, O magnanimous Soul!, then by will and without special effort, having everted it specifically, one should perform the concluding rites, on Trayodasi with one's own discretion. 298B-299A. There is however, great objection if the propitiation of gods and the twice born Brahmins is done by a Vaisnava who is ignorant of the Mantras. 299B-300. The worship however by a Vaisnava who is connaisseur of Mantras, especially in respect of mutterring and of bestowing (of mantra) as per one's own ability, the person who is observing vow and engaged in ritual, should do efforts with pleasedmind, by which the the entire principle rite is ever well accomplished. 301. In respect of those observers of vows, who have surrendered withous mischievous intention, or deceipt, the ancillary rite performed by them, is equivalent to the principal ritual act. 302. The god of gods the Lord Hari is dwelling in the hearts of all. He knows the genuine sentiment of the performers and the grants fruit accordingly. 31.303ff. 303-304. Gold, jewel, water, six flavours (Madhura, Amla, Lavana, Katu, Kasaya, Tikta), sessamum seeds, ghee, sacred thread, umbrella, footwear, cloth, cow, land, garland, perfumes, lamp, corn, good fruit, these items when presented by a desirous person, in collection, become desire-grantors. 305-306A. The Lord is to be propitiated on a spot on the bank of a river or seashore, on Dvadasi, on Sravana constellation and wednessday, therefore with pitchers full of milk of the divine cow, for obtaining all desires, and for the good of all creatures. 306B-307. One who aspires for annihilation of all dualities (like pleasure and happiness) etc and for the gratification of ancestors, if he donates the pitcher named as Kamadhenu, then by that act, the Supreme Lord goes to contentment, and is ready forredemption of the whole world. 308. Having properly inspected the time, place etc, if the Lord is worshipped either at home or in the temple, with faith and whatever is gifted to Acyuta, becomes appropriate. 309. Or else it may be donated as subordinate rite at a confluence of water or ford or the confluence of Ganga and Yamuna. Thus concludes the thirty first chapter of Paushara Samhita of the great lore Pancandra, named Loka Dharma. Total verses 309.