BRAHMA-VAIVARTA MAHĀPURĀṆAM
BRAHMA-KHAṆḌA
Chapter 26
Daily routine and method of adoration
SYNOPSIS
The text, narrated by Sauti, describes a spiritual discourse between the sage Nārada and Lord Śiva (Maheśvara). In this dialogue, Nārada seeks enlightenment on various aspects of devotion and worship, specifically the stotra (hymn), kavaca (spiritual armor), mantra (sacred chant), and the proper method of adoration of Lord Hari. He also inquires about the daily routine and duties of a Brāhmaṇa to align himself with spiritual discipline.
Lord Śiva, in his compassionate wisdom, provides Nārada with detailed instructions for achieving spiritual fulfillment. He begins by emphasizing the foundational practices of a devout life, which include waking early in the morning, meditating upon one’s guru (spiritual teacher) and family deity, and adopting a pure and focused mindset. The guru, Śiva explains, is the most venerable entity, surpassing even the gods, as the teacher serves as the bridge between the devotee and the divine. Disrespecting or disregarding the guru is considered a grievous sin while honoring the guru ensures success and divine favor.
The discourse also delves into the importance of personal hygiene and purification rituals. These include specific guidelines for disposing of waste in a manner that avoids defiling sacred spaces or nature. Lord Śiva prescribes rigorous standards for cleansing the body, using water, dust, and natural materials, and outlines the appropriate methods for brushing teeth, emphasizing the use of specific plant branches and the avoidance of certain types of wood. These practices are essential for maintaining ritual purity, which is a prerequisite for performing any religious duties.
Śiva underscores the importance of performing the sandhyā (daily prayers) thrice a day—at dawn, noon, and dusk. Neglecting these prayers is described as a grave spiritual lapse, likened to committing sins such as Brahmahatyā (killing a Brāhmaṇa). The sandhyā prayers are essential for maintaining a connection with the divine and achieving the merits of other religious acts. Those who fail to perform this routine are considered impure and unfit for spiritual or religious practices.
The worship of the Śālagrāma stone is highlighted as a central act of devotion. The Śālagrāma, regarded as an embodiment of Lord Viṣṇu, is the ultimate form of divine adoration. Worshiping it with offerings such as water, flowers, sandalwood paste, and other sacred items grants immense spiritual merit, including liberation from the cycle of birth and death. Lord Śiva explains that the Śālagrāma sanctifies any place it resides and ensures the devotee’s passage to Lord Viṣṇu's abode.
Śiva also elaborates on the rituals of pūjā (worship), including the offerings of sixteen presents, which symbolize devotion and respect to the deity. These offerings include essential items such as a seat, water for washing, clothes, sandalwood paste, food, flowers, and lamps. Devotees are encouraged to perform these rituals according to their means, with a central focus on sincere devotion rather than material abundance.
The text further details the proper conduct during bathing and the purification of the body, specifying mantras and prayers to be recited during these acts. Śiva instructs devotees to invoke sacred rivers and places during their baths to achieve spiritual cleansing. He emphasizes that neglecting these practices or performing them improperly invalidates the benefits of worship, charity, and penance.
Finally, Śiva outlines the duties of a Brāhmaṇa, which encompass various aspects of daily life, including offering respect to the guru, worshiping the family deity, performing yajñas (sacrificial rituals), and practicing charity. The Brāhmaṇa is instructed to adhere to these duties with utmost devotion and precision, as they ensure spiritual progress and harmony with the divine.
The discourse concludes with Lord Śiva’s reassurance to Nārada that following these prescribed practices with sincerity and devotion leads to the ultimate goal of liberation (mokṣa). The text emphasizes that spiritual success lies in disciplined daily routines, unwavering devotion to the teacher and deity, and adherence to purity and ritualistic practices.
Chapter 26
सौतिरुवाच
हरिस्तोत्रं च कवचं मन्त्रं पूजाविधिं परम् ।
हरं ययाचे देवर्षिर्थ्यानं च ज्ञानमेव च ॥ १ ॥
हरिस्तोत्रं च कवचं मन्त्रं पूजाविधिं परम् ।
हरं ययाचे देवर्षिर्थ्यानं च ज्ञानमेव च ॥ १ ॥
sautiruvāca
haristotraṃ ca kavacaṃ mantraṃ pūjāvidhiṃ param |
haraṃ yayāce devarṣirthyānaṃ ca jñānameva ca || 1 ||
Sauti said: The sage Narada then prayed to Śiva to enlighten him on the stotra of lord Hari, his kavaca, his mantra, and the best of the method of his adoration, including meditation and the knowledge of tattva.
स्तोत्रं च कवचं मन्त्रं ध्यानं पूजाविधिं तथा ।
तत्प्राक्तनीयज्ञानं च ददौ तस्मै महेश्वरः ॥ २ ॥
सर्वं प्राप्य मुनिश्रेष्ठः परिपूर्णमनोरथ: ।
उवाच प्रणतो भक्त्याः गुरुं प्रणतवत्सलम् ॥ ३ ॥
stotraṃ ca kavacaṃ mantraṃ dhyānaṃ pūjāvidhiṃ tathā |
tatprāktanīyajñānaṃ ca dadau tasmai maheśvaraḥ || 2 ||
sarvaṃ prāpya muniśreṣṭhaḥ paripūrṇamanoratha: |
uvāca praṇato bhaktyāḥ guruṃ praṇatavatsalam || 3 ||
Maheśvara on his part bestowed on his knowledge of stotra, kavaca, mantra meditation, and method of adoration. Nārada the best of the sages felt that all his wishes had been fulfilled. Thereafter he bowed at his feet and his mind filled with devotion, spoke to his Guru, Who was always kind to the devotees.
नारद उवाच
आह्निकं ब्राह्मणानां च वद वेदविदां वर ।
स्वधर्मपालनं नित्यं यतो भवति नित्यशः ॥ ४ ॥
nārada uvāca
āhnikaṃ brāhmaṇānāṃ ca vada vedavidāṃ vara |
svadharmapālanaṃ nityaṃ yato bhavati nityaśaḥ || 4 ||
Nārada said – O lord you are best of the gods and therefore you kindly enlighten me on the method for the performing of daily routine of a Brāhmaṇa and other daily prayers.
श्रीमहेश्वर उवाच
ब्राह्मे मुहूर्ते चोत्थाय ब्रह्मरन्ध्रस्थपङ्कजे ।
सूक्ष्मे सहस्रपत्रे स्वे निर्मले ग्लानिवर्जिते ॥५॥
रात्रिवासं परित्यज्य गुरुं तत्रैव चिन्तयेत् ।
व्याख्यामुद्राकरं प्रीतं सस्मितं शिष्यवत्सलम् ॥ ६॥
प्रसन्नवदनं शान्तं परितुष्टं निरन्तरम् ।
साक्षाद्वह्मस्वरूपं च परमं चिन्तयेत्सदा ॥ ७ ॥
ध्यात्वैवं गुरुमाराध्य हृत्पद्मे निर्मले सिते ।
सहस्रपत्रे विस्तीर्णे देवमिष्टं विचिन्तयेत् ॥ ८ ॥
यस्य देवस्य यद्ध्यानं यद्रूपं तद्विचिन्तयेत् ।
गृहीत्वा तदनुज्ञां च कर्तव्यं समयोचितम् ॥ ९॥
śrīmaheśvara uvāca
brāhme muhūrte cotthāya brahmarandhrasthapaṅkaje |
sūkṣme sahasrapatre sve nirmale glānivarjite ||5||
rātrivāsaṃ parityajya guruṃ tatraiva cintayet |
vyākhyāmudrākaraṃ prītaṃ sasmitaṃ śiṣyavatsalam || 6||
prasannavadanaṃ śāntaṃ parituṣṭaṃ nirantaram |
sākṣādvahmasvarūpaṃ ca paramaṃ cintayetsadā || 7 ||
dhyātvaivaṃ gurumārādhya hṛtpadme nirmale site |
sahasrapatre vistīrṇe devamiṣṭaṃ vicintayet || 8 ||
yasya devasya yaddhyānaṃ yadrūpaṃ tadvicintayet |
gṛhītvā tadanujñāṃ ca kartavyaṃ samayocitam || 9||
Lord Maheśvara said – One should get up early in the morning (at four o'clock) from the bed and change his clothes he should meditate with his spiritual, unblemished, spotless mind, seated over the lotus of thousand petals and meditate upon his teacher, he should conceive that his teacher as seated over the thousand petaled Lotus in Brahmarandhra. He is wearing a serene smile and is in Vyākhyāna-mudrā; his hand is raised. He is quite compassionate for his pupil, he has a smiling face, he always remains peaceful and satisfied, and happens to be the form of the lord eternal. One should adore the lord in this manner. Thus meditating in the mind, one should adore his teacher. Thereafter he should meditate upon his family-god, always seated, being blissful, spotless clean, adorned with a thousand petals, and having a heart like a lotus. Whichever of the gods has been described in a particular manner, one should adore him smilingly.
आदौ ध्यात्वा गुरुं नत्वा संपूज्य विधिपूर्वकम्।
पश्चात्तदाज्ञामादाय ध्यायेदिष्टं प्रपूजयेत् ॥ १० ॥
गुरुप्रदर्शितो देवो मन्त्रः पूजाविधिर्जप: ।
न देवेन गुरुर्दृष्टस्तस्माद्देवाद्गुरुः परः ॥ ११ ॥
ādau dhyātvā guruṃ natvā saṃpūjya vidhipūrvakam|
paścāttadājñāmādāya dhyāyediṣṭaṃ prapūjayet || 10 ||
gurupradarśito devo mantraḥ pūjāvidhirjapa: |
na devena gururdṛṣṭastasmāddevādguruḥ paraḥ || 11 ||
According to the routine, one should first bow before his teacher, offering him his salutation. Then he should be adored in a proper manner. And he should then start adoring the family god with the permission of the teacher. The teacher only makes the correct form of the god to appear before you. He also reveals the mantras of the family god and also describes the form of adoration among other details. Guru is well aware of the family god but the family god is not aware of the teacher and as such the teacher happens to be superior to the family god.
गुरुर्ब्रह्मा गुरुर्विष्णुर्गुरुर्देवो महेश्वरः ।
गुरुः प्रकृतिरीशाद्या गुरुचन्द्रोऽनलो रविः ॥ १२ ॥
gururbrahmā gururviṣṇurgururdevo maheśvaraḥ |
guruḥ prakṛtirīśādyā gurucandro’nalo raviḥ || 12 ||
That is why it is stated that Brahmā is the teacher, Viṣṇu is the teacher, lord Śiva is the teacher. A teacher has a divine nature besides the sun and the moon.
गुरुर्वायुश्च वरुणो गुरुर्माता पिता सुहृत् ।
गुरुरेव परं ब्रह्म नास्ति पूज्यो गुरोः परः ॥ १३ ॥
gururvāyuśca varuṇo gururmātā pitā suhṛt |
gurureva paraṃ brahma nāsti pūjyo guroḥ paraḥ || 13 ||
The teacher happens to be the wind god, Varuṇa, the mother and the father, a friend as well as the eternal Brahman. Therefore no one else is more adorable than the teacher.
अभीष्टदेवे रुष्टे च समर्थो रक्षणे गुरुः ।
न समर्था गुरौ रुष्टे रक्षणे सर्वदेवताः ॥ १४ ॥
यस्य तुष्टो गुरुः शश्वज्जयस्तस्य पदे पदे ।
यस्य रुष्टो गुरुस्तस्य सर्वनाशश्च सर्वदा ॥ १५ ॥
न संपूज्य गुरुं देवं यो मूढः पूजयेद्भ्रमात् ।
ब्रह्महत्याशतं पापी लभते नात्र संशयः ॥ १६॥
abhīṣṭadeve ruṣṭe ca samartho rakṣaṇe guruḥ |
na samarthā gurau ruṣṭe rakṣaṇe sarvadevatāḥ || 14 ||
yasya tuṣṭo guruḥ śaśvajjayastasya pade pade |
yasya ruṣṭo gurustasya sarvanāśaśca sarvadā || 15 ||
na saṃpūjya guruṃ devaṃ yo mūḍhaḥ pūjayedbhramāt |
brahmahatyāśataṃ pāpī labhate nātra saṃśayaḥ || 16||
The teacher is in a position to save one from the wrath of the enraged gods but when the teacher gets enraged all the gods combined cannot save him. The one who keeps the teacher pleased meets with success at every step and the one on whom the teacher gets annoyed has to face total destruction always. A fool who adorned other gods in preference to the teachers that sinful person attains the sin of Brahmahatyā. There is no doubt about it.
सामवेदे च भगवानित्युवाच हरिः स्वयम् ।
तस्मादभीष्टदेवाच्च गुरुः पूज्यतमः परः ॥ १७॥
sāmavede ca bhagavānityuvāca hariḥ svayam |
tasmādabhīṣṭadevācca guruḥ pūjyatamaḥ paraḥ || 17||
It has been recorded in the Sāmaveda by lord Viṣṇu himself. Similarly, the teacher is more adorable than the gods.
गुरुमिष्टं स्वयं ध्यात्वा स्तुत्वा वै साधको मुने ।
निर्मलं स्थलमासाद्य विण्मूत्रं ह्यत्सृजेन्मुदा ॥ १८ ॥
gurumiṣṭaṃ svayaṃ dhyātvā stutvā vai sādhako mune |
nirmalaṃ sthalamāsādya viṇmūtraṃ hyatsṛjenmudā || 18 ||
Thus first adoring the Guru and then the family god, one should leave the place and free himself from the daily routine.
जलं जलसमीपं च सरन्ध्रं प्राणिसंनिधिम् ।
देवालयसमीपं च वृक्षमूलं च वर्त्म च ॥ १९ ॥
हलोत्कर्षस्थलं चैव सस्यक्षेत्रं च गोष्ठकम् ।
नदीकन्दरगर्भं च पुष्पोद्यानं च पङ्किलम् ॥ २० ॥
ग्रामाद्यभ्यन्तरं चैव नृणां गृहसमीपकम् ।
शङ्कं सेतुं शरवणं श्मशानं वह्निसंन्निधिम् ॥ २१॥
क्रीडास्थलं महारण्यं मञ्चकाध: स्थलं तथा ।
वृक्षच्छायायुतं स्थानमन्त: प्राण्यवपर्णकम्॥ २२॥
दूर्वास्थानं कुशस्थानं वल्मीकस्थानमेव च ।
वृक्षारोपणभूमिं च कार्यार्थं च परिष्कृतम् ॥ २३ ॥
एतत्सर्वं परित्यज्य सूर्यतापविवर्जितम् ।
कृत्वा गर्तं पुरीषं च मूत्रं स परिवर्जयेत् ॥ २४ ॥
jalaṃ jalasamīpaṃ ca sarandhraṃ prāṇisaṃnidhim |
devālayasamīpaṃ ca vṛkṣamūlaṃ ca vartma ca || 19 ||
halotkarṣasthalaṃ caiva sasyakṣetraṃ ca goṣṭhakam |
nadīkandaragarbhaṃ ca puṣpodyānaṃ ca paṅkilam || 20 ||
grāmādyabhyantaraṃ caiva nṛṇāṃ gṛhasamīpakam |
śaṅkaṃ setuṃ śaravaṇaṃ śmaśānaṃ vahnisaṃnnidhim || 21||
krīḍāsthalaṃ mahāraṇyaṃ mañcakādha: sthalaṃ tathā |
vṛkṣacchāyāyutaṃ sthānamanta: prāṇyavaparṇakam|| 22||
dūrvāsthānaṃ kuśasthānaṃ valmīkasthānameva ca |
vṛkṣāropaṇabhūmiṃ ca kāryārthaṃ ca pariṣkṛtam || 23 ||
etatsarvaṃ parityajya sūryatāpavivarjitam |
kṛtvā gartaṃ purīṣaṃ ca mūtraṃ sa parivarjayet || 24 ||
One should drop refuse or urine away from the abodes of the people, the land near the water or near the temple of the god or the root of a tree or the road, plowed field, the land over which seeds are sown, the cow shed, the river, inside of a mountain cave, orchards, swamps, the land inside the villages the places surrounding the human habitation or those surrounding pillars or the poles, the bridges, forest of reeds, the cremation ground, the ground near the fire, the thick forest, the hunter's platform shed of a tree, the place under which the humans live or the place over which heaps of leaves are collected, the abode of snakes, the ground over which the trees are planted or the place which has made neat and clean for a particular purpose should not be used for dropping the refuse or formation. Leaving all this one should use a place which is free from the heat of the sun. A pit should be dug and used for dropping the refuse.
पुरीषमूत्रोत्सर्गं च दिवा कुर्यादुदमुखः ।
पश्चिमाभिमुखो रात्रौ संध्यायां दक्षिणामुखः ॥ २५ ॥
purīṣamūtrotsargaṃ ca divā kuryādudamukhaḥ |
paścimābhimukho rātrau saṃdhyāyāṃ dakṣiṇāmukhaḥ || 25 ||
During the day time, one should free himself from refuse and urination facing north, and during the night one should do so facing the west. During the evenings one should do so facing the south.
मौनी धृत्वा च निःश्वासं यथा गन्धो न संचरेत् ।
त्यक्त्वा मुदा समाच्छाद्य शौचं कुर्याद्विचक्षणः ॥ २६ ॥
कृत्वा तु लोष्टशौचं च जलशौचं ततः परम् ।
मृद्युक्तं तज्जलं चैव तत्प्रमाणं प्रकीर्तितम्॥२७॥
कृत्वा तु लोष्टशौचं च जलशौचं ततः परम् ।
मृद्युक्तं तज्जलं चैव तत्प्रमाणं प्रकीर्तितम्॥२७॥
maunī dhṛtvā ca niḥśvāsaṃ yathā gandho na saṃcaret |
tyaktvā mudā samācchādya śaucaṃ kuryādvicakṣaṇaḥ || 26 ||
kṛtvā tu loṣṭaśaucaṃ ca jalaśaucaṃ tataḥ param |
mṛdyuktaṃ tajjalaṃ caiva tatpramāṇaṃ prakīrtitam||27||
One should keep quiet while doing so and should not even breathe heavily. First of all the spectrum should be cleaned with the peace of a brick or stone and thereafter it should be washed with water. The water stored in an earthen pitcher is used for washing after dropping the refuse. You listen to it attentively.
एका लिङ्गे मृदं दद्याद्वामहस्ते चतुष्टयम् ।
उभयोर्हस्तयोर्द्वे तु मूत्रशौचं प्रकीर्तितम् ॥ २८ ॥
ekā liṅge mṛdaṃ dadyādvāmahaste catuṣṭayam |
ubhayorhastayordve tu mūtraśaucaṃ prakīrtitam || 28 ||
After easing one-self, the organ should be washed four times and the hand should be washed by applying the dust twice.
मूत्रशौचं द्विगुणितं मैथुनान्तरं यदि ।
मैथुनान्तरं यद्वा मूत्रशौचं चतुर्गुणम् ॥ २९ ॥
एका लिङ्गे गुदे तिस्रस्तथा वामकरे दश ।
उभयोः सप्त दातव्याः पादः षष्ठेन शुध्यति ॥ ३०॥
mūtraśaucaṃ dviguṇitaṃ maithunāntaraṃ yadi |
maithunāntaraṃ yadvā mūtraśaucaṃ caturguṇam || 29 ||
ekā liṅge gude tisrastathā vāmakare daśa |
ubhayoḥ sapta dātavyāḥ pādaḥ ṣaṣṭhena śudhyati || 30||
Similarly after co-habitation, one should use double the amount of water and four times the dirt for purification. After easing, one should be worth the lingas thrice with the left hand. He should then wash his hands. Both the hands should be washed seven times and the feet should be washed by applying the dust half a dozen times for purification. This is the method prescribed for the Brāhmaṇas house-holder for purification, after relieving himself of the refuse.
पुरीषशौचं विप्राणां गृहिणामिदमेव च ।
विधवानां द्विगुणितं शौचमेवं प्रकीर्तितम् ॥ ३१॥
purīṣaśaucaṃ viprāṇāṃ gṛhiṇāmidameva ca |
vidhavānāṃ dviguṇitaṃ śaucamevaṃ prakīrtitam || 31||
The method prescribed for the household Brāhmaṇa, should be adopted by the widows, and double the standards are provided for purification.
वैष्णवानां यतीनां च ब्रह्मर्षेर्ब्रह्मचारिणाम् ।
चतुर्गुणं च गृहिणां तेषां शौचं प्रकीर्तितम् ॥ ३२ ॥
नो यावदुपनीयेत द्विजः शूद्रस्तथाऽङ्गना ।
गन्धलेपक्षयकरं तेषां शौचं प्रकीर्तितम् ॥ ३३ ॥
शौचं क्षत्रविशोश्चैव द्विजानां गृहिणां समम् ।
द्विगुणं वैष्णवादीनां मुनीनां परिकीर्तितम् ॥ ३४ ॥
vaiṣṇavānāṃ yatīnāṃ ca brahmarṣerbrahmacāriṇām |
caturguṇaṃ ca gṛhiṇāṃ teṣāṃ śaucaṃ prakīrtitam || 32 ||
no yāvadupanīyeta dvijaḥ śūdrastathā’ṅganā |
gandhalepakṣayakaraṃ teṣāṃ śaucaṃ prakīrtitam || 33 ||
śaucaṃ kṣatraviśoścaiva dvijānāṃ gṛhiṇāṃ samam |
dviguṇaṃ vaiṣṇavādīnāṃ munīnāṃ parikīrtitam || 34 ||
The Yatis, the Vaiṣṇavas, Brahmarṣis, and Brahmacārīns can be purified by adopting the method four times prescribed for a householder. Such of the Brāhmaṇas who have not been initiated for the yajñopavīta, ceremony, the Śūdras and the ladies can be purified with the quantity of water which the particular place should get clean. The self-purification of Kṣatrīyas and Vaiśyas can be achieved in the same way as for the house-holder Brāhmaṇa. The Vaiṣṇavas and sages have to purify themselves by applying double the standard prescribed for the Brāhmaṇa.
न्यूनाधिकं न कर्त्तव्यं शौचं शुद्धिमभीप्सता ।
प्रायश्चित्तं प्रयुज्येत विहितातिक्रमे कृते ॥ ३५ ॥
nyūnādhikaṃ na karttavyaṃ śaucaṃ śuddhimabhīpsatā |
prāyaścittaṃ prayujyeta vihitātikrame kṛte || 35 ||
The one who is purifying himself should strictly follow the standards because by violating the prescribed rites, one attracts repentance.
शौचं तत्रियमं मत्तः सावधानं निशामय ।
मृच्छौचे च शुचिर्विप्रोऽप्यशुचिश्च व्यतिक्रमे ॥ ३६ ॥
śaucaṃ tatriyamaṃ mattaḥ sāvadhānaṃ niśāmaya |
mṛcchauce ca śucirvipro’pyaśuciśca vyatikrame || 36 ||
I have described the method of purification after dropping the refuse or urination. You listen to it attentively, because purifying himself with the dust Brāhmaṇa is purified, and by violating the norms, he remains impure.
वल्मीकमूषिकोत्खातां मृदमन्तर्जलां तथा ।
शौचावशिष्टां गेहाच्च नादद्याल्लेपसंभवाम् ॥ ३७॥
अन्त: प्राण्यवपर्णां च हलोत्खातां विशेषतः ।
कुशमूलोत्थितां चैव दूर्वामूलोत्थितां तथा ॥ ३८ ॥
अश्वत्थमूलान्नीतां च तथैव शयनोत्थिताम् ।
चतुष्पथाच्च गोष्ठानां गोष्पदानां तथैव च ॥ ३९॥
सस्यस्थलानां क्षेत्राणामुद्यानानां मृदं त्यजेत् ।
स्नातो वाऽप्यथवा स्नातो विप्रः शौचेन शुद्ध्यति ॥ ४०॥
valmīkamūṣikotkhātāṃ mṛdamantarjalāṃ tathā |
śaucāvaśiṣṭāṃ gehācca nādadyāllepasaṃbhavām || 37||
anta: prāṇyavaparṇāṃ ca halotkhātāṃ viśeṣataḥ |
kuśamūlotthitāṃ caiva dūrvāmūlotthitāṃ tathā || 38 ||
aśvatthamūlānnītāṃ ca tathaiva śayanotthitām |
catuṣpathācca goṣṭhānāṃ goṣpadānāṃ tathaiva ca || 39||
sasyasthalānāṃ kṣetrāṇāmudyānānāṃ mṛdaṃ tyajet |
snāto vā’pyathavā snāto vipraḥ śaucena śuddhyati || 40||
The earth of the ant hill, the earth dug by the mice, the earth from the water, the earth which remains after purification, and the earth of the wall of the house should not be used for purification. Besides the earth which is used for plastering is prohibited from being used for plastering is prohibited from being used for purification. The place where the people live, the place over which leaves of trees have fallen in heaps, and the plowed lands should not be used for purification. the earth which is removed with the roots of Kuśā and Dūrva grass, the roots of the Pīpala tree, and the earth taken out of the pedestal used for sleeping, is not be used for cleaning after shedding refuse. The earth of crossings, the cowshed, the earth of the field, and the earth of the orchard are prohibited from use for purification. Whether the Brāhmaṇa has taken his bath or not by application of the above norms for purification he gets purified.
शौचहीनो ऽशुचिर्नित्यमनर्हः सर्वकर्मसु ।
कृत्वा शौचमिदं विप्रो मुखं प्रक्षालयेत्सुधीः ॥ ४१॥
आदौ षोडश गण्डूषैर्मूखशुद्धिं विधाय च ।
दन्तकाष्ठेन दन्तांश्च तत्पश्चात्परिमार्जयेत्॥ ४२ ॥
śaucahīno ’śucirnityamanarhaḥ sarvakarmasu |
kṛtvā śaucamidaṃ vipro mukhaṃ prakṣālayetsudhīḥ || 41||
ādau ṣoḍaśa gaṇḍūṣairmūkhaśuddhiṃ vidhāya ca |
dantakāṣṭhena dantāṃśca tatpaścātparimārjayet || 42 ||
The person who does not purify himself remains impure always therefore he remains incapable of performing any religious deeds. The intelligent Brāhmaṇa does purify himself with the washing of his face. He should rinse his mouth sixteen times. Thereafter he should rub his teeth sixteen times with the brush of a tree branch.
पुन: षोडशगण्डूषैर्मुखशुद्धिं समाचरेत् ।
दन्तमार्जनकाष्ठानां नियमं शृणु नारद ॥ ४३ ॥
निरूपितं सामवेदे हरिणा चाह्निकक्रमे ।
अपामार्ग सिंधुवारमात्रं च करवीरकम् ॥ ४४ ॥
खदिरं च शिरीषं च जातिपुन्नागशालकम् ।
अशोकमर्जुनं चैव क्षीरिवृक्षं कदम्बकम् ॥ ४५ ॥
जम्बकं बकुलं तोक्मं पलाशं च प्रशस्तकम् ।
बदरी पारिभद्रं च मन्दारं शाल्मलिं तथा ॥ ४६ ॥
वृक्षं कण्टकयुक्तं च लतादि परिवर्जयेत् ।
पिप्पलं च प्रियालं च तिन्तिडीकं च तालकम् ॥ ४७ ॥
खर्जूरं नारिकेलं च तालं च परिवर्जयेत् ।
दन्तशौचविहीनश्च सर्वशौचविहीनकः ॥ ४८ ॥
puna: ṣoḍaśagaṇḍūṣairmukhaśuddhiṃ samācaret |
dantamārjanakāṣṭhānāṃ niyamaṃ śṛṇu nārada || 43 ||
nirūpitaṃ sāmavede hariṇā cāhnikakrame |
apāmārga siṃdhuvāramātraṃ ca karavīrakam || 44 ||
khadiraṃ ca śirīṣaṃ ca jātipunnāgaśālakam |
aśokamarjunaṃ caiva kṣīrivṛkṣaṃ kadambakam || 45 ||
jambakaṃ bakulaṃ tokmaṃ palāśaṃ ca praśastakam |
badarī pāribhadraṃ ca mandāraṃ śālmaliṃ tathā || 46 ||
vṛkṣaṃ kaṇṭakayuktaṃ ca latādi parivarjayet |
pippalaṃ ca priyālaṃ ca tintiḍīkaṃ ca tālakam || 47 ||
kharjūraṃ nārikelaṃ ca tālaṃ ca parivarjayet |
dantaśaucavihīnaśca sarvaśaucavihīnakaḥ || 48 ||
Thereafter he should rinse his mouth sixteen times. O Nārada you listen to the method for brushing the mouth which has been prescribed by lord Viṣṇu in the Sāmaveda. The branches of apāmārga (cicirā), myoḍī, mango, karavīra, (kanera), khaira, sirasa, jāyaphala, nāgakeśara, sākhu (teak tree), aśoka tree, arjuna (terminelia arguna), gūlara (ficus glomerata), kadamba (anthocephalus indicuo), jāmuna (syoygium cumani), maulasirī (mimusops elengi), tokma (green hair of jau) and palāśa (butea frondasa) should not be used to brush the teeth. Similarly, the branches of Ziziphus, Cadrus deodara, Asclepias gigantea, cotton tree, trees with thorns, creepers, Ficus religiosa, Buchana nialatifolia Tamorind, Borassus flabellifer (fan palin) grapes and coconut should not be used for brushing the teeth. One who does not brush his teeth is always considered to be impure.
शौचहीनोऽशुचिर्नित्यमनर्हः सर्वकर्मसु ।
कृत्वा शौचं शुचिर्विप्रो धृत्वा धौते च वाससी ॥ ४९ ॥
प्रक्षाल्य पादावाचम्य प्रात: संध्यां समाचरेत् ।
एवं त्रिसंध्यं सन्ध्यां च कुरुते कुलजो द्विजः ॥ ५० ॥
śaucahīno’śucirnityamanarhaḥ sarvakarmasu |
kṛtvā śaucaṃ śucirvipro dhṛtvā dhaute ca vāsasī || 49 ||
prakṣālya pādāvācamya prāta: saṃdhyāṃ samācaret |
evaṃ trisaṃdhyaṃ sandhyāṃ ca kurute kulajo dvijaḥ || 50 ||
A person who is devoid of purity is incompetent to perform any job being impure. That is why a Brāhmaṇa after purifying himself would take his bath and should clad himself in washed clean garments. He should then perform Ācamana (sipping of water) and should perform his adoration or sandhyā. In this way, the spotless Brāhmaṇa who performs his adoration thrice a day, earns the merit of having a bath at all the sacred places.
स स्नातः सर्वतीर्थेषु त्रिसंध्यं य: समाचरेत्।
संध्यात्रितयहीनः स्यादनर्हः सर्वकर्मसु ॥ ५१॥
यदह्ना कुरुते कर्म न तस्य फलभाग्भवेत् ।
नोपतिष्ठति यः पूर्वं नोपास्ते यस्तु पश्चिमाम् ॥ ५२ ॥
स शूद्रवद्बहिष्कार्य: सर्वस्माद्द्विजकर्मणः ।
पूर्वी संध्यां परित्यज्य मध्यमां पश्चिमां तथा ॥ ५३ ॥
ब्रह्महत्यामात्महत्यां प्रत्यहं लभते द्विजः ।
एकादशीविहीनो यः संध्याहीनश्च यो द्विजः ॥ ५४ ॥
कल्पं व्रजेत्कालसूत्रं यथा हि वृषलीपतिः ।
प्रातः सन्ध्यां विधायैवं गुरुमिष्टं सुरं रविम् ॥ ५५ ॥
ब्रह्माणमीशं विष्णुं च मायां पद्मां सरस्वतीम् ।
प्रणम्य गुरुमाज्यं च दर्पणं मधु काञ्चनम् ॥ ५६ ॥
स्पृष्ट्वा स्नानादिकं काले कुर्यात्साधकसत्तमः ।
पुष्करिण्यां तु वाप्यां वा यदा स्नानं समाचरेत् ॥ ५७॥
समुद्धृत्य पञ्च पिण्डानादौ धर्मी विचक्षणः ।
नद्यां नदे कन्दरे वा तीर्थे वा स्नानमाचरेत् ॥ ५८ ॥
sa snātaḥ sarvatīrtheṣu trisaṃdhyaṃ ya: samācaret|
saṃdhyātritayahīnaḥ syādanarhaḥ sarvakarmasu || 5
yadahnā kurute karma na tasya phalabhāgbhavet |
nopatiṣṭhati yaḥ pūrvaṃ nopāste yastu paścimām || 52 ||
sa śūdravadbahiṣkārya: sarvasmāddvijakarmaṇaḥ |
pūrvī saṃdhyāṃ parityajya madhyamāṃ paścimāṃ tathā || 53 ||
brahmahatyāmātmahatyāṃ pratyahaṃ labhate dvijaḥ |
ekādaśīvihīno yaḥ saṃdhyāhīnaśca yo dvijaḥ || 54 ||
kalpaṃ vrajetkālasūtraṃ yathā hi vṛṣalīpatiḥ |
prātaḥ sandhyāṃ vidhāyaivaṃ gurumiṣṭaṃ suraṃ ravim || 55 ||
brahmāṇamīśaṃ viṣṇuṃ ca māyāṃ padmāṃ sarasvatīm |
praṇamya gurumājyaṃ ca darpaṇaṃ madhu kāñcanam || 56 ||
spṛṣṭvā snānādikaṃ kāle kuryātsādhakasattamaḥ |
puṣkariṇyāṃ tu vāpyāṃ vā yadā snānaṃ samācaret || 57||
samuddhṛtya pañca piṇḍānādau dharmī vicakṣaṇaḥ |
nadyāṃ nade kandare vā tīrthe vā snānamācaret || 58 ||
Because a person who is deprived of performing the sandhyā thrice cannot earn the | merit of the good deed performed during the day. A person who does not perform the sandhyā, thrice should be segregated from all and be treated like a Śūdra. By not performing the sandhyā during the morning, noon, and evening one earns the sin of Brahmahatyā and self-killing. Thus a person who does not perform the vow of Ekādaśī is treated like the one who cohabited with a sinful Śūdras woman and is thrown into the kālasātra hell for a kalpa. Thus performing the sandhyā in the morning one should bow in reverence to his teacher and the family god, besides Sūrya, Brahmā, Śiva, Viṣṇu, Goddess Lakṣmī, and Sarasvatī. Thereafter touching his teacher, ghee, the mirror, honey, and gold, he should take a bath appropriately. When he takes a bath in a step well or pond, he should take out five handfuls of the earth from the water and throw it away outside the water. One should take a bath in a river, stream, mountain cave, or a sacred place.
कुर्यात् स्नात्वा तु संकल्पं ततः स्नानं पुनर्मुने ।
श्रीकृष्णप्रीतिकामश्च वैष्णवानां महात्मनाम् ॥ ५९ ॥
kuryāt snātvā tu saṃkalpaṃ tataḥ snānaṃ punarmune |
śrīkṛṣṇaprītikāmaśca vaiṣṇavānāṃ mahātmanām || 59 ||
O sage, after a bath, one should first take a Saṁkalpa. Then he should take a bath again. The Saṁkalpa of the Vaiṣṇava ascetics is meant for lord Krṣṇa.
संकल्पो गृहिणां चैव कृतपातकनाशकः ।
विप्रः कृत्वा तु संकल्पं मृदं गात्रे प्रलेपयेत् ॥ ६० ॥
वेदोक्तमन्त्रेणानेन देहशुद्धिकृते नरः ।
अश्वक्रान्ते रथक्रान्ते विष्णुक्रान्ते वसुन्धरे ॥ ६१ ॥
मृत्तिके हर मे पापं यन्मया दुष्कृतं कृतम् ।
उद्धृताऽसि वराहेण कृष्णेन शतबाहुना ।। ६२ ।।
आरुह्य मम गात्राणि सर्वं पापं प्रमोचय ।
पुण्यं देहि महाभागे स्नानानुज्ञां कुरुष्व माम् ॥ ६३ ॥
saṃkalpo gṛhiṇāṃ caiva kṛtapātakanāśakaḥ |
vipraḥ kṛtvā tu saṃkalpaṃ mṛdaṃ gātre pralepayet || 60 ||
vedoktamantreṇānena dehaśuddhikṛte naraḥ |
aśvakrānte rathakrānte viṣṇukrānte vasundhare || 61 ||
mṛttike hara me pāpaṃ yanmayā duṣkṛtaṃ kṛtam |
uddhṛtā’si varāheṇa kṛṣṇena śatabāhunā || 62 ||
āruhya mama gātrāṇi sarvaṃ pāpaṃ pramocaya |
puṇyaṃ dehi mahābhāge snānānujñāṃ kuruṣva mām || 63 ||
And the Saṁkalpa of the house-holder is taken by them with the purpose of the destruction of the sin. The Brāhmaṇa after taking the Saṁkalpa should use the dust as prescribed in the Vedas and rub it over his body saying, O earth, goddess, you are trampled by the horses and the chariots. Lord Viṣṇu also trampled you with his feet. O dust, whatever sin has been committed by me, you relieve me of them all. Lord Kṛṣna in the form of a boar, having hundreds of arms, rescued you from the deep waters, I apply you over my limbs and you should therefore relieve me of all the signs. You grant me all the merit and allow me to take a bath."
इत्युक्त्वा च जले नाभिप्रमाणे मन्त्रपूर्वकम् ।
चतुर्हस्तप्रमाणां च कृत्वा मण्डलिकां शुभाम् ॥ ६४॥
तीर्थान्यावाहयेत्तत्र हस्तं दत्त्वा तपोधन ।
यानि यानि च तीर्थानि सर्वाणि कथयामि ते ॥ ६५ ॥
ityuktvā ca jale nābhipramāṇe mantrapūrvakam |
caturhastapramāṇāṃ ca kṛtvā maṇḍalikāṃ śubhām || 64||
tīrthānyāvāhayettatra hastaṃ dattvā tapodhana |
yāni yāni ca tīrthāni sarvāṇi kathayāmi te || 65 ||
O sage, thus speaking he should enter the waters as deep as the navel and reciting the mantra he should create a circle four feet in width. He should then invoke the sacred places at that place. "I am now narrating the names of the sacred places.
गङ्गे च यमुने चैव गोदावरि सरस्वति ।
नर्मदे सिन्धु कावेरि जलेऽस्मिन्संनिधिं कुरु ॥ ६६ ॥
नलिनी नन्दिनी सीता मालिनी च महापगा ।
विष्णुपादाब्जसंभूता गङ्गा त्रिपथगामिनी ॥ ६७ ॥
पद्मावती भोगवती स्वर्णरेखा च कौशिकी ।
दक्षा पृथ्वी च सुभगा विश्वकाया शिवाऽमृता ॥ ६८ ॥
विद्याधरी सुप्रसन्ना तथा लोकप्रसाधिनी ।
क्षेमा च वैष्णवी शान्ता शान्तिदा गोमती सती ॥ ६९ ॥
सावित्री तुलसी दुर्गा महालक्ष्मीः सरस्वती ।
कृष्णप्राणाधिका राधा लोपामुद्रा दिती रतिः ॥ ७० ॥
अहल्या चादिति: संज्ञा स्वधा स्वाहाऽप्यरुन्धती ।
शतरूपा देवहूतिरित्याद्याः संस्मरेत्सुधीः ॥ ७१ ॥
gaṅge ca yamune caiva godāvari sarasvati |
narmade sindhu kāveri jale’sminsaṃnidhiṃ kuru || 66 ||
nalinī nandinī sītā mālinī ca mahāpagā |
viṣṇupādābjasaṃbhūtā gaṅgā tripathagāminī || 67 ||
padmāvatī bhogavatī svarṇarekhā ca kauśikī |
dakṣā pṛthvī ca subhagā viśvakāyā śivā’mṛtā || 68 ||
vidyādharī suprasannā tathā lokaprasādhinī |
kṣemā ca vaiṣṇavī śāntā śāntidā gomatī satī || 69 ||
sāvitrī tulasī durgā mahālakṣmīḥ sarasvatī |
kṛṣṇaprāṇādhikā rādhā lopāmudrā ditī ratiḥ || 70 ||
ahalyā cāditi: saṃjñā svadhā svāhā’pyarundhatī |
śatarūpā devahūtirityādyāḥ saṃsmaretsudhīḥ || 71 ||
All the rivers including Gaṇgā, the Yamunā, Godāvarī, Sarasvatī, Narmadā, Sindhu, Kāverī, should come and reside at this place." Thereafter he should recite the names of Nalinī, Nandinī, Sītā, Mahānadī, Mālinī and the Gaṇgā which emerged from the lotus-like feet of Viṣṇu, Padmāvatī, Bhogavatī, Svarṇarekhā, Kauśikī, Dakṣa, Pṛithivī, Subhagā, Viśvakāyā, Śivāmṛtā, Suprasannā, Vidyādharī, Lokaprasādhinī, Kṣemā, Vaiṣṇavī, Śāntā, Śantidā, Gomatī, Satī, Sāvitrī, Tulasī, Durgā, Mahālakṣmī, Sarasvatī, Rādhikā the beloved of Kṛṣna, Lopāmudrā, Diti, Rati, Ahalyā, Aditi, Saṅjñā, Svāhā, Svadhā, Arundhatī, Śatarūpā and Devadūti and all other gods.
स्मृत्वा स्नात्वा महापूतः कुर्यात्तु तिलकं बुधः ।
बाह्वोर्मूले ललाटे च कण्ठदेशे च वक्षसि ॥ ७२ ॥
smṛtvā snātvā mahāpūtaḥ kuryāttu tilakaṃ budhaḥ |
bāhvormūle lalāṭe ca kaṇṭhadeśe ca vakṣasi || 72 ||
Getting purified, by taking a bath, the intellectual should plaster his arms, the forehead, the neck and the chest with sandal-paste.
स्नानं दानं तपो होमो देवता पितृकर्म च ।
तत्सर्वं निष्फलं याति ललाटे तिलकं विना ॥ ७३ ॥
snānaṃ dānaṃ tapo homo devatā pitṛkarma ca |
tatsarvaṃ niṣphalaṃ yāti lalāṭe tilakaṃ vinā || 73 ||
Without applying the sandal paste after taking a bath the charity performed beside the tapas, homa, adoration of gods and the manes becomes in fructuous.
ब्राह्मणस्तिलकं कृत्वा कुर्यात्संध्यां च तर्पणम् ।
नमस्कृत्य सुरान्भक्त्या गृहं गच्छेन्मुदाऽन्वितः ॥ ७४ ॥
brāhmaṇastilakaṃ kṛtvā kuryātsaṃdhyāṃ ca tarpaṇam |
namaskṛtya surānbhaktyā gṛhaṃ gacchenmudā’nvitaḥ || 74 ||
Applying tilakam over the forehead, Brāhmaṇa should perform sandhyā and tarpaṇa.
Therefore he should adore the gods with utmost devotion to pleasures.
प्रक्षाल्य पादौ न धृत्वा धौते च वाससी ।
मन्दिरं प्रविशेत्प्राज्ञ इत्याह हरिरेव च ॥ ७५ ॥
prakṣālya pādau na dhṛtvā dhaute ca vāsasī |
mandiraṃ praviśetprājña ityāha harireva ca || 75 ||
He should wash his feet pretty well and should clad himself in washed and neat clothes. Thereafter the wise person should visit the temples. This has been ordained by Hari.
विना पादक्षालनं यः स्नात्वा विशति मन्दिरम् ।
तस्य स्नानादिकं नष्टं जपहोमादिपञ्चकम्॥७६॥
vinā pādakṣālanaṃ yaḥ snātvā viśati mandiram |
tasya snānādikaṃ naṣṭaṃ japahomādipañcakam||76||
The one who, after taking his bath enters the temple without washing his feet, all his actions in taking bath, tapas, performing of homa become infructuous.
परिधाय स्निग्धवस्त्रं गृहं च प्रविशेद्गृही।
रुष्टा लक्ष्मीगृहाद्याति शापं दत्त्वा सुदारुणम् ॥ ७७ ॥
paridhāya snigdhavastraṃ gṛhaṃ ca praviśedgṛhī|
ruṣṭā lakṣmīgṛhādyāti śāpaṃ dattvā sudāruṇam || 77 ||
The one who enters the temple with wet clothes or with clothes soaked in oil enters the house, and the goddess Lakṣmi gets annoyed pronouncing a terrific curse on him from his mouth.
जङ्घोर्ध्वतश्च यो विप्रः पादौ प्रक्षालयेद्यदा ।
तावद्भवति चाण्डालो यावद्गङ्गां न पश्यति ॥ ७८ ॥
jaṅghordhvataśca yo vipraḥ pādau prakṣālayedyadā |
tāvadbhavati cāṇḍālo yāvadgaṅgāṃ na paśyati || 78 ||
The Brāhmaṇa who while washing his feet also washes his thighs become a Cāṇḍāla. And remains in that position till he sights the Gaṅgā.
उपविश्यासने ब्रह्मञ्छुचिराचम्य साधकः ।
पूजां कुर्यात्तु वेदोक्तां भक्तियुक्तो हि संयतः ॥ ७९ ॥
upaviśyāsane brahmañchucirācamya sādhakaḥ |
pūjāṃ kuryāttu vedoktāṃ bhaktiyukto hi saṃyataḥ || 79 ||
O Brāhmaṇa the purified truth seeker should sip ācamana seated over the Āsana. Thereafter he should adore his family god according to the Vedic rites with devotion.
शालग्रामे मणौ पूजा च शालग्रामे च नारद ।
गोपृष्ठे वा गुरौ विप्रे प्रशस्तमर्चनं हरेः ॥ ८० ॥
śālagrāme maṇau pūjā ca śālagrāme ca nārada |
gopṛṣṭhe vā gurau vipre praśastamarcanaṃ hareḥ || 80 ||
The adoration of Śālagrāma, the gem, a mantra, the image, water, the earth, the back of the cows, the teacher and the Brāhmaṇas are considered to be quite adorable.
सर्वेषु शस्ता पूजा च शालग्रामे च नारद ।
सुराणामेव सर्वेषां यत्राधिष्ठानमेव च ॥ ८१ ॥
sarveṣu śastā pūjā ca śālagrāme ca nārada |
surāṇāmeva sarveṣāṃ yatrādhiṣṭhānameva ca || 81 ||
But, O Nārada, the best type of adoration of the lord is to adore him in the form of Śālagrāma because all the gods stand enshrined in the same.
स स्नातः सर्वतीर्थेषु सर्वयज्ञेषु दीक्षितः ।
शालग्रामोदकेनैव योऽभिषेकं समाचरेत् ॥ ८२ ॥
sa snātaḥ sarvatīrtheṣu sarvayajñeṣu dīkṣitaḥ |
śālagrāmodakenaiva yo’bhiṣekaṃ samācaret || 82 ||
Therefore the one who adores Śālagrāma with water achieves the merit of having a bath in all the sacred places and performing all the yajña.
शालग्रामजलं भक्त्या नित्यमश्नाति यो नरः ।
जीवन्मुक्तः स च भवेद्यात्यन्ते कृष्णमन्दिरम् ॥ ८३॥
śālagrāmajalaṃ bhaktyā nityamaśnāti yo naraḥ |
jīvanmuktaḥ sa ca bhavedyātyante kṛṣṇamandiram || 83||
The one who sips the water with which Śālagrāma is washed is liberated from human bondage and he ultimately reaches the abode of lord Kṛṣṇa.
शालग्रामशिलाचक्रं यत्र तिष्ठति नारद ।
सचक्रो भगवांस्तत्र सर्वतीर्थानि निश्चितम् ॥ ८४॥
śālagrāmaśilācakraṃ yatra tiṣṭhati nārada |
sacakro bhagavāṃstatra sarvatīrthāni niścitam || 84||
O Nārada wherever the stone of Śālagrāma is kept, the place is occupied by the lord holding a calra in his hand.
तत्र यो हि मृतो देही ज्ञानाज्ञानेन दैवतः ।
रत्ननिर्मितयानेन स याति श्रीहरेः पदम् ॥ ८५ ॥
tatra yo hi mṛto dehī jñānājñānena daivataḥ |
ratnanirmitayānena sa yāti śrīhareḥ padam || 85 ||
Therefore the person who meets the end of his life at that particular place knowingly and unknowingly, he straight away proceeds to the abode of lord Viṣṇu.
शालग्रामं विनाऽन्यत्र कः साधुः पूजयेद्धरिम् ।
कृत्वा तत्र हरेः पूजां परिपूर्णं फलं लभेत् ॥ ८६ ॥
śālagrāmaṃ vinā’nyatra kaḥ sādhuḥ pūjayeddharim |
kṛtvā tatra hareḥ pūjāṃ paripūrṇaṃ phalaṃ labhet || 86 ||
Which one of the noble ascetics, would prefer to adore any other god discarding Śālagrāma? Because by adoring the gods one gets full satisfaction.
पूजाधारश्च कथितः श्रूयतां पूजनक्रमः ।
हरेः पूजां बहुमतां कथयामि यथागमम् ॥ ८७ ॥
pūjādhāraśca kathitaḥ śrūyatāṃ pūjanakramaḥ |
hareḥ pūjāṃ bahumatāṃ kathayāmi yathāgamam || 87 ||
I have thus explained the dimensions of the pājā of the lord, now you listen from me about the performing of other deeds concerning the adoration of the lord.
कश्चिद्ददाति हरये चोपचारांश्च षोडश ।
सुन्दराणि पवित्राणि नित्यं भक्त्या च वैष्णवः ॥ ८८ ॥
kaściddadāti haraye copacārāṃśca ṣoḍaśa |
sundarāṇi pavitrāṇi nityaṃ bhaktyā ca vaiṣṇavaḥ || 88 ||
Some of the Vaiṣṇava devotees offer sixteen beautiful presents to the lord.
कश्चिद्वादश वस्तूनि पञ्च वस्तूनि कश्चन ।
येषामेव यथा शक्तिर्भक्तिर्मूलं च पूजने ॥ ८९ ॥
kaścidvādaśa vastūni pañca vastūni kaścana |
yeṣāmeva yathā śaktirbhaktirmūlaṃ ca pūjane || 89 ||
Similarly, some of the people offer twelve things as presents while others offer only five. But the people should adore the lord according to their competence. The utmost devotion towards the lord is the basis of adoration.
आसनं वसनं पाद्यमर्घ्यमाचमनीयकम्।
पुष्पं चन्दनधूपं च दीपं नैवेद्यमुत्तमम् ॥ ९० ॥
āsanaṃ vasanaṃ pādyamarghyamācamanīyakam|
puṣpaṃ candanadhūpaṃ ca dīpaṃ naivedyamuttamam || 90 ||
The sixteen types of presents can be made to the lord which include a seat, clothes, the pādya, arghya sipping of water, flowers, sandalwood paste, burning of lamps, the best of food, fragrance, flower garland, beautiful bed, water, and betels.
गन्धं माल्यं च शय्यां च ललितां सुविलक्षणाम्।
जलमन्नं च ताम्बूलं साधारं देयमेव च ॥ ९१ ॥
गन्धान्नतल्पताम्बूलं विना द्रव्याणि द्वादश ।
पाद्यार्घ्यजलनैवेद्यपुष्पाण्येतानि पञ्च च ॥ ९२ ॥
सर्वाण्येतानि मूलेन दद्यात्साधकसत्तमः ।
गुरूपदिष्टं मूलं च प्रशस्तं सर्वकर्मसु ॥ ९३ ॥
आदौ कृत्वा भूतशुद्धि प्राणायामं ततः परम् ।
अङ्गप्रत्यङ्गयोर्न्यासं मन्त्रन्यासं ततः परम् ॥९४॥
वर्णन्यासं विनिर्वर्त्य चार्घ्यपात्रं विनिर्दिशेत् ।
त्रिकोणमण्डलं कृत्वा तत्र कूर्मं प्रपूजयेत् ॥ ९५ ॥
gandhaṃ mālyaṃ ca śayyāṃ ca lalitāṃ suvilakṣaṇām|
jalamannaṃ ca tāmbūlaṃ sādhāraṃ deyameva ca || 91 ||
gandhānnatalpatāmbūlaṃ vinā dravyāṇi dvādaśa |
pādyārghyajalanaivedyapuṣpāṇyetāni pañca ca || 92 ||
sarvāṇyetāni mūlena dadyātsādhakasattamaḥ |
gurūpadiṣṭaṃ mūlaṃ ca praśastaṃ sarvakarmasu || 93 ||
ādau kṛtvā bhūtaśuddhi prāṇāyāmaṃ tataḥ param |
aṅgapratyaṅgayornyāsaṃ mantranyāsaṃ tataḥ param ||94||
varṇanyāsaṃ vinirvartya cārghyapātraṃ vinirdiśet |
trikoṇamaṇḍalaṃ kṛtvā tatra kūrmaṃ prapūjayet || 95 ||
Accept the fragrance, the food, the bed, and the betel, the rest of the articles are considered as formal usages. The pādhya, arghya, water, food, and the flower are the five types of offerings. The best of the truth seeker should offer all these things reciting the mantras. The mantra given by the teacher is considered to be the best of all. After purification, one should perform Prāṇāyāma first of all. Thereafter, he should perform the rites of touching the limbs and other routines. First of all. one should prepare a triangular maṇḍala, establishing a tortoise in it.
जलेनापूर्य्य शङ्खं च तत्र संस्थापयेद्द्विजः।
जलं संपूज्य विधिवत्तीर्थान्यावाहयेत्ततः ॥ ९६ ॥
jalenāpūryya śaṅkhaṃ ca tatra saṃsthāpayeddvijaḥ|
jalaṃ saṃpūjya vidhivattīrthānyāvāhayettataḥ || 96 ||
Thereafter a conch filled with water could be placed there and the water of all sacred places should be invoked.
पूजोपकरणं तेन जलेन क्षालयेत्पुनः ।
ततो गृहीत्वा पुष्पं च कृत्वा योगासनं शुचिः ॥ ९७॥
ध्यानेन गुरुदत्तेन ध्यायेत्कृष्णमनन्यधीः ।
ध्यात्वा पाद्यादिकं सर्वं दद्यान्मूलेन साधकः ॥ ९८ ॥
pūjopakaraṇaṃ tena jalena kṣālayetpunaḥ |
tato gṛhītvā puṣpaṃ ca kṛtvā yogāsanaṃ śuciḥ || 97||
dhyānena gurudattena dhyāyetkṛṣṇamananyadhīḥ |
dhyātvā pādyādikaṃ sarvaṃ dadyānmūlena sādhakaḥ || 98 ||
He should thereafter wash all the articles of the pājā with the same water. Thereafter, the Sādhaka should be seated in Yogāsana holding the flowers. He should then meditate upon lord Kṛṣṇa according to the guidelines provided to him by his teacher. Thereafter the Sādhaka, reciting the basic mantra should give his offerings.
अङ्गप्रत्यङ्गदेवं च तन्त्रोक्तं पूजयेद्धरिम् ।
मूलं जप्त्वा यथाशक्ति देवे मन्त्रं समर्पयेत् ॥ ९९ ॥
aṅgapratyaṅgadevaṃ ca tantroktaṃ pūjayeddharim |
mūlaṃ japtvā yathāśakti deve mantraṃ samarpayet || 99 ||
Thus according to the tantras and their appendices, one should adore lord Viṣṇu. The basic mantra should be recited according to the strength of a person offering the mantra to his family god.
दत्त्वोपहारं विविधं स्तुत्वा च कवचं पठेत् ।
ततः कृत्वा परीहारं मूर्ध्ना च प्रणमेद्भुवि ॥ १०० ॥
dattvopahāraṃ vividhaṃ stutvā ca kavacaṃ paṭhet |
tataḥ kṛtvā parīhāraṃ mūrdhnā ca praṇamedbhuvi || 100 ||
Thereafter he should make several types of offerings reciting the prayers and kavacas. He should then send them off after bowing before them.
कृत्वा वै देवपूजां च यज्ञं कुर्याद्विचक्षणः ।
श्रौतस्मार्त्ताग्नियुक्तं च बलिं दद्यात्ततो मुने ॥ १०१ ॥
kṛtvā vai devapūjāṃ ca yajñaṃ kuryādvicakṣaṇaḥ |
śrautasmārttāgniyuktaṃ ca baliṃ dadyāttato mune || 101 ||
After performing worship of gods, a wise person should perform yajña appropriately. O sage, after the yajña the offering should be made to the Dikpālas.
नित्यश्राद्धं यथाशक्ति दानं वित्तानुरूपकम् ।
कृत्वा कृती स विहरेत्क्रम एष श्रुतौ श्रुतः ॥ १०२ ॥
nityaśrāddhaṃ yathāśakti dānaṃ vittānurūpakam |
kṛtvā kṛtī sa viharetkrama eṣa śrutau śrutaḥ || 102 ||
Thereafter one should regularly perform śrāddha and gift away in charity, the riches according to his capacity; after doing all this, one should get himself engaged in his daily business.
इति ते कथितं सर्वं वेदोक्तं सूत्रमुत्तमम् ।
आह्निकस्य च विप्राणां किं भूयः श्रोतुमिच्छसि ॥ १०३ ॥
iti te kathitaṃ sarvaṃ vedoktaṃ sūtramuttamam |
āhnikasya ca viprāṇāṃ kiṃ bhūyaḥ śrotumicchasi || 103 ||
Thus I have spoken to you about the daily routine of the Brāhmaṇas. What more do you want to hear from me.
इति श्री ब्रह्मा० महा० ब्रह्म० शिवनारदसंवाद आह्निकनिरूपणं नाम षड्विशोऽध्यायः ॥ २६ ॥
iti śrī brahmā mahā brahma śivanāradasaṃvāda āhnikanirūpaṇaṃ nāma ṣaḍviśo’dhyāyaḥ || 26 ||
No comments:
Post a Comment