Chapter 16 - Instruction in the observance of Payovrata to Aditi

[Sanskrit text for this chapter is available]

Śrī Śuka said:

1. When her sons thus disappeared and the celestial regions were arrogated to themselves by Daityas (Diti’s son), Aditi, the mother of gods, was tormented like a helpless person.

2. Once, rising from his spiritual meditation of a long duration, the worshipful sage Kāśyapa (Aditi’s husband) visited her hermitage which was cheerless and gloomy (devoid of joyful atmosphere).

3. Oh best of Kurus! Received (by his wife) with due formalities and occupying the seat (offered by her), he spoke thus to his wife, whose countenance was mournful.

4. Oh auspicious lady! I trust nothing inauspicious has befallen^[1] the Brāhmaṇas in the world, of late. I believe nothing calamitous has happened to Dharma. I hope that misfortune has not overtaken the people who are subject to the whims of death.^[2]

5. Or was there any obstruction in carrying out righteous duties with respect to Dharma, Artha and Kāma in your household where people who do not follow the practice of yoga, get the fruits thereof (by disinterested performance of prescribed house-hold duties), Oh mistress of the household.

6. I believe guests, having visited your house, have not gone back, at any time, without being duly received with courtesies like going forth to welcome them, as you might have been engaged in household duties.

7. If new-comers visiting a house go away from it without being honoured with the offer of water at least, such houses are certainly no better than the dens of big jackals.

8. Have not the sacred fires been offered oblations at the proper time on any day by you, as your mind must have been stricken with anxiety due to my departure, Oh fair lady!

9. The Brāhmaṇa and the (sacrificial) fire by worshipping whom a householder attains to regions (like svarga) yielding all the desired objects, are verily the mouth of Lord Viṣṇu, the soul of all gods.

10. Oh high-minded lady! Are all your sons doing well and happy? I perceive through your outward expressions (like pale-facedness) that your heart is not at ease.

Aditi replied:

11. Oh Brahman! It is all well with the twice-born persons (like Brāhmaṇas), cows; so is the case with righteousness and with this person (me). Oh Lord of the house! This house (of yours) is the most excellent source of the three objectives of human life (viz. dharma, artha and kāma).

12. It is due to my devoted contemplation about your worshipful self that nothing is lacking and the sacrificial fires, guests, servants and mendicants desirous of getting something, are properly attended to.

13. Oh worshipful lord! What desire cherished in my heart can remain unfulfilled when you, the lord of creation and the guardian of the well-being of my children in this way, advise me on religious matters.

14. Oh son of Marīci! All these beings imbrued predominantly with sattva, rajas and tamas severally are born of your mind or body. (It is quite natural that) you are therefore equally attached to them all. But even the Supreme Lord (who creates the whole of the universe has special attachment to his devotees.

15. Oh Lord! Be pleased to think of the well being of mine who have been serving you, Oh excellent observer of vows! We (I and my sons) have been deprived of our wealth and have been ousted from our abodes by the sons of my rival (Diti). Kindly protect us, Oh Lord!

16. Being deprived of my power, splendour, glory and place of residence by powerful enemies, I have been exiled and have consequently immersed in a sea of calamities.

17. Oh foremost guardian of our welfare! Be pleased to think out such effective device by your intellect as will enable my sons to recover them all.

Śrī Śuka said:

18. Kāśyapa who was thus entreated by Aditi, spoke to her as if with a bit of smile: “Oh how mighty is the power of Lord Viṣṇu’s delusive potency (māyā)! The whole world is bound down with affection.

19. There is absolutely no relation between the material body which is different from the soul and the soul who transcends Prakṛti. Whose and who are the husband, sons and other relatives? Delusion alone is the cause of this attachment.

20. Worship therefore the Supreme Person, the glorious Lord Janārdana, the all-pervading God who resides in the heart of all beings, and is the Father and Preceptor of the Universe.

21. Lord Hari is merciful unto the afflicted and shall grant all your desires (even if there may be some deficiencies in devotion). Unfailingly fruitful is the devotion unto the Lord (and not to any other god). This is my conviction (about the efficacy of devotion).

Aditi requested:

22. By what procedure I should worship the Protector of the world so that he, of effective mental resolve, may grant me my desired object, Oh Brahman!

23. Be pleased to instruct me, oh best of Brāhmaṇas, in that method of worshipping the Lord whereby He will be immediately pleased with me who am sunk in despondency along with my children.

Kaśyapa said:

24. The worshipful Lotus-born god Brahmā was accosted for this by me when desirous of progeny. As narrated by him, I shall now explain to you the sacred vow that leads to the propitiation of Lord Viṣṇu (Keśava.)

25. Subsisting purely on milk during the first twelve days of the bright half of the month of Phālguna, one should worship the Lotus-eyed Lord Viṣṇu with the utmost devotion.

26. On the day preceding the new moon (when the moon rises with a scarcely visible crescent) one should besmear one’s body with earth, turned over by the wild-boar, if available and take bath. While standing in the middle of the current, he should recite the following mantra:

27. “Oh goddess! You were lifted up from Rasātala (the nether-most region) by the Lord (assuming the form of) the Primitive Boar, with a view to secure a place (for living beings). I respectfully bow to you. Be pleased to absolve me of all my sins”.

28. After completing one’s daily routine of religious duties, with a serene and concentrated mind, one should worship God either in an image, or on a consecrated altar or in the sun, water, fire or even in the preceptor. (For invoking the diety [deity?], the following nine Mantras are to be recited).

29. Obeisance to you the glorious Lord, the Supreme Person, the greatest of the great, the abode of all created beings, (and hence called) the all-pervading Vāsudeva the witness (to all and everything).

30. Salutations to the unmanifest^[3] and the subtle, who is both Prakṛti (Primordial matter) and Puruṣa (the spirit)—pervading them as their antar-yāmin (the indwelling Principle), who comprehends twenty-four Principles^[4] and is the founder of the Sāṃkhya system.^[5]

31.^[6] Hail to you who have two heads, three feet, four horns; who confer fruit of sacrifices etc., the possessor of seven hands, who are himself the sacrifice and the soul of the three Vedas (or are described in three Vedas).

32.^[7] I bow to you who are Śiva (all auspiciousness) and Rudra. Hail to you the (wielder) of Śakti (Power). Salutation to you the master of all lores^[8] or knowledge and the Protector of all created beings.

33. Obeisance to Hiraṇyagarbha (god Brahmā), Prāṇa (i.e. sūtrātman, the soul of the subtle cosmic body), the soul of the universe. Hail to you, the embodiment of the highest powers acquired by yoga and the source of yoga (yogic lore).

34. Salutations to you the First (Eternal) God. I bow to you who are the witness (to everything). Hail to you the omniscient sage Nārāyaṇa and to Nara who are the manifestations of Hari.

35. Bow to you whose person is dark like emerald in complexion and who have been the master of the goddess Śrī. Salutation to you, Oh Keśava, the wearer of yellow garment.

36. You are the conferer of all boons to people. Hence you are most sought for, Oh most prominent bestower of blessings. It is hence that wise men adore the dust of your feet for the final beatitude.

37. May that glorious Lord be gracious to me—the Lord who is worshipped by gods and Lakṣmī, as if they desired to have the fragrance of His Lotus-like feet.

38. Having reverentially established the presence of Viṣṇu, the Lord of Senses, before one’s self, by invoking him with these mantras, one should with faith, worship him, by offering water for washing the feet (pādya), for ācamana (sipping and rinsing the mouth) and other formalities of reception.

39. One should worship the Lord with fragrant sandal paste, flowers and other articles of worship and should perform his sacred ablution (abhiṣeka) with milk. He should then adore him by beautifying his person with clothes, sacred thread, ornaments and with water for again washing his feet and sipping water as ācamana, burning fragrant incense etc. before him, reciting all the while the twelve-syllabled mantra: OM NAMO BHAGAVATE VĀSUDEVĀYA.

40. If one can afford it (lit. If there is sufficient wealth), one should offer fragrant, white rice cooked in milk, mixed with ghee and raw sugar, as an offering (naivedya) to him, and should pour it as oblations into the sacred fire chanting the root mantra (viz. the above-mentioned mantra of twelve syllables)^[9].

41. One may give this offering (of boiled rice) to God to a devotee (of the Lord) or should eat it oneself. Having offered water as ācamana one should offer betel-leaves (with all the components like areca-nut powder, cardamom seeds, cloves etc.) finally.

42. One should chant this mantra (within one’s mind) one hundred and eight times, and praise God with panygerics. Circumambulating him by the right side, one should prostrate one’s self before him like a rod, with delight.

43. Reverentially placing on one’s own head the remnants (flowers etc.) of the worship, one should pray the Deity to retire. One should then feed at least a couple of Brāhmaṇas with rice cooked in milk (and mixed with gur etc.).

44-45. Obtaining the assent of the Brāhmaṇas who are duly honoured (by giving betel-leaves, gift of money etc.), one should partake of the remaining food in company of his dear ones. On the night of the first day, one should observe strict continence. And on the next morning, he should take bath. Keeping himself unḍefiled according to the procedure laid down, and with composed and concentrated mind, he should perform the ablution of the deity with milk, and worship him (and as per details of worship given above) and thus observe the vow every day), till the period of the observance is completed.

46. Subsisting on milk-food and with full faith and devotion in the worship of Viṣṇu, one should continue to observe this vow. He should offer oblations to the sacred fire as before, and give food to the Brāhmaṇas as well.

47. In this way, observing the vow of ‘subsistence on milk’ from day to day, he should, for a period of twelve days, perform the propitiation of Lord Hari, offering oblations to the sacred fire, worship of the image and gratification of Brāhmaṇas (with food, gift of money etc.).

48. Beginning from the first day (of the bright half of the month of Phālguna) to the thirteenth, he should observe strict continence, sleep on bare ground and take bath three times a day (viz. in the morning, at midday and in the evening).

49. He should avoid speaking the untruth and on unholy topics (as well as with evil persons). He should refrain from pleasures of high or low order; he should abstain from injury to any being, and be absolutely devoted to Vāsudeva only.

50. On the thirtieth day, he should arrange for the ablution of Lord Viṣṇu with five substances (viz. milk, curds, ghee, honey and sugar which are collectively known as pañcāmṛta) according to the procedure laid down in the Śāstras, and under the guidance of the experts in them.

51-52. Without any mean miserliness in expending money, he should perform the worship of Viṣṇu on a grand scale. For the sake of Viṣṇu who pervaded all light, he should cook rice in milk (mixed with ghee etc.) and with fully concentrated and serene mind he should offer oblations to the sacred fire, and through it propitiate the Supreme Man. He should also offer food of excellent quality (containing articles of six types of tastes and free from any impurity or nonvegetarian food) which may be enjoyable and gratifying to the Supreme Person.

53. He should then gratify the learned preceptor (who conducted the worship) as well as those who carried out the sacrificial part, with articles of dress, ornaments and cows. He should note that to be also the propitiation of Lord Hari.

54. Oh lady with charming smiles! One should then cater to them dainty food of high quality as also to other Brāhmaṇas who might have come there, according to one’s (financial) capacity.

55. One should then give dakṣiṇā (gift for performing religious rites) according to merits, to the preceptor as well as to other Brāhmaṇas. One should also gratify with food etc. all those who have assembled there, including caṇḍālas.

56. Having gratified all indigent, blind, pitiable persons with food and understanding that that gratification is the real propitiation of Viṣṇu, one should lastly enjoy the food along with one’s relatives.

57. Every day the worship of the Lord should be conducted with dancing, instrumental and vocal music, recitation of glorifying hymns and benedictory sayings and narration of the holy episodes of the Lord.

58. This is called Payovrata, the most excellent vow for propitiating the Supreme Person. What has been explained to me by god Brahmā has been communicated to you.

59. Oh most fortunate lady! By properly and correctly observing this vow, and with your heart full of purity and devotion, and mind under control, worship Lord Keśava.

60. This is traditionally regarded as the perfect (or the essence of all kinds of) sacrifice and the perfect vow (the essence of all vows). This is the essence of penance and donations which leads to the gratification of the Lord, Oh fair lady!

61. That by which god Viṣṇu, the Supra-Sensuous deity, is propitiated are the real Niyamas (restraints of the mind), and the excellent yamas (controls of bodily discipline), the real penance, gifts, vow and sacrifice.

62. Therefore, Oh fair lady, with utmost self-discipline and devotion, you observe this vow, being pleased wherewith the Lord shall soon confer your cherished boons on you.

Footnotes and references:

[1]:

For āgatam, Bhāgavata Candrikā reads gavām: ‘in the case of the cows as well’.

[2]:

Padaratnāvalī takes chandānuvartinaḥ as an adj. qualifying mṛtyu implying ‘through the god of death who acts according to whim’.

[3]:

Cf. Muṇḍaka up. 1.1.16.

[4]:

These principles are subsidiary causes and as his attributes they do not exist separately. Sārārthadarśinī thinks that the 24 guṇas are the categories of Vaiśeṣikas and may mean Sāṅkhyatattvas also.

[5]:

Padaratnāvalī reads: guṇasaṃsthāna-hetave.

[6]:

(i). Bhāvāratha Dīpikā compares this verse with the famous description of the Fire- god Catvāri Śṛṅgā trayo asya pādā etc. in the Ṛg Veda Saṃhitā 4.58.3 and quotes Yāska’s explanation as follows:

Two heads—the rites called prāyaṇīya & Udayanīya.

The three feet—three savanas or pressing out of the soma juice which is to be done in the morning, at midday and in the evening.

Four horns—the four Vedas.

Seven arms—the seven Vedic metres (chandas) viz. Gāyatrī, Triṣṭubh, Anuṣṭubh. Bṛhatī. Paṅkti, Jagatī and Uṣṇik.

(ii) Padaratnāvalī has accepted the above explanation of the metaphorical description but the 2nd line: ‘Salutation to Lord Viṣṇu who is the antaryāmin (ātmane) of the performers of Soma sacrifice as enjoined in the Vedas (Trayī Vidyā).

(iii) Bhāgavata Candrikā gives a totally different interpretation.

The whole universe of name and form is an attribute of the Lord. He is metaphorically described as a bull (Vṛṣabha) with four horns viz., names (nouns), verbs, indeclinables and prefixes (nāma-ākhyāta-nipāta-upasargāḥ). The three feet are three divisions of time: past, present and future; the two heads are: the essential attribute (pravṛtti-nimitta) and that in which the attribute lies (tadāśrayaḥ). The seven hands are the seven cases of declension (of nouns etc.). The Lord is known through Vedas. Hence he is the soul of the Vedas. He is Viṣṇu or sacrifice (yajño vai Viṣṇuḥ) through whom men can extend the performance of sacrifice (tantave).

[7]:

Bhāgavata Candrikā regards Viṣṇu as the antaryāmin of Rudra (and other gods) as he is the real creator, protector and destroyer of the world.

[8]:

Sarva-vidyādhipataye—The preceptor of the knowledge which helps to achieve the four puruṣārthas—Bālaprabodhini

[9]:

With due respect to all these commentators, the translator feels that due to the obvious influence of the Pañcarātra on these verses, the mūla-mantra must be OṂ NAMO NĀRĀYAṆĀYA and NOT Oṃ Name Bhagavate Vāsudevāya, though consistency in Mantras is essential.