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ÅrÄ«ká¹á¹£á¹Äya namaḥ12 | caitanya3devaá¹ bhagavantam ÄÅraye ÅrÄ«vaiá¹£á¹avÄnÄá¹4 pramude5 âñjasÄ likhan | ÄvaÅyakaá¹ karma vicÄrya sÄdhubhiḥ6 sÄrdhaá¹7 samÄhá¹tya samastaÅÄstrataḥ ||1|| ÅrÄ«ÅrÄ«madanamohanaḥ ká¹á¹£á¹o jayati8 | brahmÄdiÅaktipradam Ä«Åvaraá¹ taá¹9 dÄtuá¹ svabhaktiá¹ ká¹payÄvatÄ«rá¹am | caitanyadevaá¹ Åaraá¹aá¹ prapadye yasya prasÄdÄt svavaÅe ârthasiddhiḥ || likhyate bhagavadbhaktivilÄsasya yathÄmati10 | á¹Ä«kÄ digdarÅinÄ« nÄma tadekÄá¹ÅÄrthabodhinÄ«11 || suduá¹£kare karmaá¹i pravartamÄno granthakÄras tatsaá¹12siddhaye prathamaá¹ paramagururÅ«paá¹ ÅrÄ«madiá¹£á¹adaivataá¹ Åaraá¹atvenÄÅrayati13 caitanyeti | caitanyaá¹ viÅuddhaá¹ jñÄnaá¹ tadrÅ«po yo devo jagatpÅ«jyas tam | deveá¹£u madhye yo jñÄnaghanas14 tam ity arthaḥ | yad vÄ, caitanyasya cittasya devo âdhiá¹£á¹ÄtÄ yaḥ15 ÅrÄ«16vÄsudevas tam | athavÄ, caitanyaá¹ cetanÄ jÄ«vanahetus tasya devo nÄthas taá¹ prÄá¹eÅvaram ity arthaḥ | ÄÅraye17 Åaraá¹aá¹ yÄmi | kimartham? ÅrÄ«matÄá¹ vaiá¹£á¹avÄnÄm ÄvaÅyakam avaÅyaká¹tyaá¹ yat karma tat sÄdhubhiḥ sadÄcÄraparair18 vaiá¹£á¹avair19 eva samaá¹ vicÄrya likhan likhituá¹, hetau |
Chapter One: On the Guru Obeisance to ÅrÄ« Ká¹á¹£á¹a! 1Having considered the necessary rituals with the saints and having jointly gathered them from all the scriptures, writing truly for the delight of the blessed Vaiá¹£á¹avas, I take refuge in Lord Caitanyadeva. DDṬ: May ÅrÄ« Ká¹á¹£á¹a, enchanter of the god of love, reign supreme! I take refuge in Caitanyadeva, the master who bestows power to BrahmÄ and the others, who mercifully descended to give devotion for himself, and by whose grace the meaning of the subject is within oneâs grasp. I write this gloss on the BhagavadbhaktivilÄsa called DigdarÅinÄ« to the best of my understanding. It explains one aspect of its meaning. In order to succeed in the very difficult task he has set out on, the author first takes refuge in his beloved Deity who has taken the form of his grand-guru by making him his shelter. [He takes refuge] in him, the deva, the one worshipable by the world, whose form is caitanya, pure consciousness. The meaning is, âIn him, who among the gods consists of nothing but consciousness.â Or else: in him, ÅrÄ« VÄsudeva, the deva or supreme ruler of caitanya, the mind. Or also: in the Lord of his life, the deva, the master that is his caitanya, consciousness, that is, his cause for life. I take refuge means I turn to him for refuge. For what reason [does he take refuge]? For the sake of writing about the necessary, obligatory rituals of the blessed Vaiá¹£á¹avas, having considered |
ÅrÄ« ⦠namaḥ] V2 ÅrÄ«ÅrÄ«rÄdhÄká¹á¹£á¹ÄbhyÄá¹ namaḥ : R1 ÅrÄ«gurave namaḥ | ÅrÄ«ká¹á¹£á¹Äya namaḥ | ÅrÄ«vá¹ndÄvanapurandarÄya namaḥ : R2 ÅrÄ«govindÄya namaḥ : Pa ÅrÄ«rÄdhÄmadanamohanau jayataḥ ÅrÄ«rÄdhÄÅyÄmasundaradevau jayataḥ ÅrÄ«gurave namaḥ : B1 oá¹ namo bhagavate vÄsudevÄya : B2 namaḥ ÅrÄ«ká¹á¹£á¹Äya : Od oá¹ ká¹á¹£á¹Äya namaḥ | oá¹ vighneÅvarÄya namaḥ | oá¹ rÄdhÄká¹á¹£á¹ÄbhyÄá¹ namaḥ | : VidyÄvÄgÄ«Åa GurudayÄla VandyopÄdhyÄya PurÄ«dÄsa ÅrÄ«ÅrÄ«ká¹á¹£á¹o jayati : VidyÄratna TÄ«rtha ÅrÄ«ÅrÄ«rÄdhÄramaá¹Äya namaḥ : Åarma Kaviratna ÅrÄ«ÅrÄ«govindÄya namaḥ : HaridÄsa ÅrÄ«ÅrÄ«rÄdhÄká¹á¹£á¹ÄbhyÄá¹ namaḥ
namaḥ] Edd (-VidyÄvÄgÄ«Åa GurudayÄla VandyopÄdhyÄya) add. atha maá¹ galÄcaraá¹am
caitanya] R1 [â¦]
vaiá¹£á¹avÄnÄá¹] V1 bhagavatÄnÄá¹
pramude] Od2 glos. (vaiá¹£á¹avÄnÄá¹ hará¹£Äya)
sÄdhubhiḥ] Od2 glos. (sÄdhubhiḥ saha)
sÄrdhaá¹] R1 [â¦]
ÅrÄ«ÅrÄ«madanamohanaḥ ká¹á¹£á¹o jayati] V1 ÅrÄ«rÄdhÄramaá¹ajÄ« : V2 ÅrÄ«rÄdhÄdÄmodaradevau jayataḥ : B1 oá¹ namo gopÄ«janavallabhÄya : B2 namo bhagavate ÅrÄ«ká¹á¹£á¹Äya : Od ÅrÄ«ká¹á¹£á¹acaitanyacandro jayati : Od add. prathamaÅlokasya á¹Ä«kÄm idaá¹ vijñeyam
taá¹] B1 prabhum
mati] V1 B2 -matiḥ
bodhinÄ«] B1 darÅinÄ« : B3 bodhanÄ«
saá¹] V1 V2 deest
Åaraá¹atvenÄÅrayati] B3 Åaraá¹am ÄÅrayati
ghanas] B3 -janakas
yaḥ] B3 ins. devaḥ
ÅrÄ«] V2 deest
ÄÅraye] B2 ins. ahaá¹
sadÄcÄraparair] B3 sadÄcarair
vaiá¹£á¹avair] B1 deest
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Åatá¹á¹ | tac ca kimartham? teá¹£Äm eva praká¹á¹£á¹amude paramahará¹£Äya | nanu tava nÄ«casya katham etat sidhyatu?12 tatrÄha bhagavantam iti | sarvaiÅvaryayuktaá¹3 kÄruá¹yÄdyakhilabhajanÄ«yaguá¹avantaá¹ vÄ ÅrÄ«ká¹á¹£á¹am iti vÄ4 ká¹á¹£á¹as5 tu bhagavÄn svayam iti6 ÅrÄ«bhÄgavatokteḥ | evaá¹ paká¹£atraye7 krameá¹a sambandhanÄ«yam | tÄdá¹Åasya mahÄprabhor ÄÅrayaá¹ena na kim apy asÄdhyam iti bhÄvaḥ | kiá¹ ca tacchaktyaiva tanniyojanena vÄ tanmÄhÄtmyena vÄham atra pravá¹tto8 âsmi, na tu svÄtantryÄdineti9 nijauddhatyÄdiparihÄraḥ | svamate ca ÅrÄ«caitanyadeveti prasiddhasaá¹jñaá¹ bhagavantaá¹ mahÄprabhum | tatkÄruá¹ya10mahimnÄ tadÄÅritasya mama na kim api11 duá¹£karam iti,12 sarvam eva sukhasÄdhyam ity arthaḥ | nanu tat sarvaá¹ Årutismá¹ti13purÄá¹ÄgamÄdiá¹£u sarvatra vartata eva, kiá¹ tallikhanena?14 tatrÄha15 samastebhyaḥ ÅÄstrebhyaḥ samyag Ähá¹tya ÄnÄ«yeti16 | tatra tatra sthÄne sthÄne17 sthitam aham atra yathÄyogyaá¹ saá¹ gamayya tattatpadyajÄtam ekatrÄ«ká¹tya likhiá¹£yÄmÄ«ty arthaḥ ||1|| bhakter vilÄsÄá¹Å cinute prabodhÄ- nandasya Åiá¹£yo bhagavatpriyasya | gopÄlabhaá¹á¹o raghunÄthadÄsaá¹ santoá¹£ayan rÅ«pasanÄtanau ca ||2|| vilÄsÄn paramavaibhavarÅ«pÄn bhedÄn cinute18 samÄharati | bhaktivilÄsÄnÄá¹ cayanenÄsya granthasya19 bhaktivilÄseti saá¹jñÄyÄá¹ kÄraá¹am ekam20 uddiá¹£á¹am | bhagavatpriya- |
them together with the saints, the Vaiá¹£á¹avas that are devoted to SadÄcÄra. And why does he write? For their delight, for their supreme happiness. Now, how will this be possible for you, an inferior person? That he answers with the word Lord, meaning the one who is endowed with all majesty, or the one who has all worshipable qualities, such as compassion, or ÅrÄ« Ká¹á¹£á¹a, since the blessed BhÄgavata (1.3.28) says âBut Ká¹á¹£á¹a is the Lord Himselfâ. These [three meanings] should be connected with the three alternative explanations [of the word Caitanya], one after the other.1 The implied meaning is that by having recourse to such a great Lord, nothing is impossible. Moreover, by thinking âI am engaged here by his power, his command or his greatness, not by my independent will or anything like thatâ, the author gives up his own arrogance and so on. And now, his own opinion: ÅrÄ« Caitanyadeva refers to the Lord or great master (MahÄprabhu) well-known by that name. The meaning is that nothing is difficult for me, having taken shelter of him, who is celebrated for his compassion; rather, everything is easily accomplished. Now, all these rites are present everywhere in the Årutis, Smá¹tis, PurÄá¹as and the Ägamas. What is then the need for this text? That he answers with gathered or collected from all the scriptures. The meaning is that whatever verses are found in all those different places, I will here collect and harmonise in a suitable way. 2GopÄla Bhaá¹á¹a, the disciple of PrabodhÄnanda, beloved of the Lord,2 collects the BhaktivilÄsas to please RaghunÄtha DÄsa, RÅ«pa and SanÄtana. He collects or gathers VilÄsas or parts of the greatest splendour. That this book is a gathering of such BhaktivilÄsas is one reason for its being called âBhaktivilÄsaâ. Beloved of the Lord can also mean âto whom the Lord is |
likhan ⦠sidhyatu] Od [â¦]
sidhyatu] B2 sidhyati
yuktaá¹] B1 B2-pÅ«rá¹aá¹
iti vÄ] B2 transp.
ká¹á¹£á¹as] B2 ante ÅrÄ«-
vÄ â¦ iti] Od [â¦]
traye] B1 -dvaye
pravá¹tto] B1 B3 pravartito
na ⦠svÄtantryÄdineti] Od [â¦]
kÄruá¹ya] Od [â¦]
na ⦠api] B3 Od kim api na
iti] Edd deest : B1 ity arthaḥ
Årutismá¹ti] Od [â¦]
kiṠ⦠tallikhanena] B2 transp.
tatrÄha] B3 Od ins. samasteti
ÄnÄ«yeti] Edd ÄnÄ«ya
sthÄne] Edd deest
cinute] V1 sañcinute
granthasya] V1 deest
ekam] B2 evam : Od deest
That is, the form of pure wisdom is endowed with all majesty, the indwelling VÄsudeva is full of compassion and so on, and the Lord of his life is ÅrÄ« Ká¹á¹£á¹a. This explanation seems to mirror the classic Gauá¸Ä«ya tripartite understanding of the Godhead as brahman, paramÄtman and bhagavÄn (see e.g. Eidlitz 1963: 23â29).
PrabodhÄnanda SarasvatÄ« is best known for his poetical works CaitanyacandrÄmá¹ta and Vá¹ndÄvanaÅataka, full of emotionally charged prayers to Caitanya and the holy land of Vá¹ndÄvana, respectively. S.K. De (1942: 99) found little support for the idea, first propagated by one Anandin in a commentary on PrabodhÄnandaâs CaitanyacandrÄmá¹ta from 1718, that PrabodhÄnanda would have been identical with the advaitin PrakÄÅÄnanda converted by Caitanya in VÄrÄá¹asÄ«, but Jan Brzezinski (1992a) has shown that PrabodhÄnanda probably was an advaitin sannyÄsin before meeting Caitanya. Later Gauá¸Ä«ya Vaiá¹£á¹ava tradition at any rate remains strangely silent about this person, who for example is not mentioned even once in the CaitanyacaritÄmá¹ta. According to O.B.L. Kapoor (1995: 177), the reason for this was that PrabodhÄnanda considered Caitanya as the enjoyer of the young damsels of NadÄ«yÄ (gauranÄgara), a type of worship not approved by the Vá¹ndÄvana GosvÄmins, but more probable is that he may have been sidelined because of his friendship with Hitaharivaá¹Åa (1502â1553), who according to Gauá¸Ä«ya Vaiá¹£á¹ava sources (Brzezinski 1992b: 475â476) was at first a disciple of GopÄla Bhaá¹á¹aâs but who was rejected by him and instead founded the RÄdhÄvallabha sampradÄya. In the BhaktiratnÄkara (1.128), PrabodhÄnanda is said to have been the uncle of GopÄla Bhaá¹á¹a.
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syeti bahuvrÄ«hiá¹Ä tatpuruá¹£eá¹a vÄ1 samÄsena tasya mÄhÄtmyajÄtaá¹2 pratipÄditam | evaá¹ tacchiá¹£yasya ÅrÄ«gopÄlabhaá¹á¹asyÄpi tÄdá¹ktvaá¹ boddhavyam3 | ÅrÄ«raghunÄthadÄso nÄma gauá¸akÄyasthakulÄbjabhÄskaraḥ paramabhÄgavataḥ4 ÅrÄ«mathurÄÅritas5 tadÄdÄ«n nijasaá¹ ginaḥ6 santoá¹£ayitum ity arthaḥ ||2|| mathurÄnÄthapÄdÄbja- premabhaktivilÄsataḥ | jÄtaá¹7 bhaktivilÄsÄkhyaá¹ tadbhaktÄḥ ÅÄ«layantv8 imam9 ||3|| ÅrÄ«10mathurÄnÄthasya ÅrÄ«ká¹á¹£á¹asya bhagavataḥ pÄdÄbje viá¹£aye yÄ11 ÅrÄ«gopÄlabhaá¹á¹asya12 premabhaktis tasyÄ vilÄsataḥ ullÄsÄt | yad vÄ, mathurÄyÄá¹ yo nÄthas tasya13 prabhoḥ ÅrÄ«ká¹á¹£á¹asya pÄdÄbjayor bhaktivilÄsaḥ14 bhaktiká¹£etratvÄt tasmÄj jÄtam idam iti15 granthasya bhaktivilÄsetyÄkhyÄyÄá¹ kÄraá¹Äntaraá¹ jñeyam | imaá¹ granthaá¹ tadbhaktÄḥ ÅrÄ«mathurÄnÄtha16pÄdÄbja17bhramarÄḥ ÅÄ«layantu pariÅÄ«layantv18 abhyasyantv ity arthaḥ | pÄá¹hÄntare Åobhayantu19 doá¹£Äpakaraá¹ena nirantaraÅravaá¹akÄ«rtanapracÄraá¹ÄdinÄ vÄlaá¹ kurvantv20 iti vinayaviÅeá¹£aḥ ||3|| jÄ«yÄsur Ätyantikabhakti21niá¹£á¹hÄḥ ÅrÄ«vaiá¹£á¹avÄ mÄthuramaá¹á¸ale âtra | kÄÅÄ«Åvaraḥ ká¹á¹£á¹avane2223 cakÄstu ÅrÄ«ká¹á¹£á¹adÄsaÅ ca salokanÄthaḥ ||4|| |
belovedâ if it is taken as a BahuvrÄ«hi compound.1 In either case, it shows all his greatness, and thus, the same thing should be understood of his disciple, ÅrÄ« GopÄla Bhaá¹á¹a. ÅrÄ« RaghunÄtha DÄsa is the sun of the lotus of the Bengali KÄyastha community and the greatest BhÄgavata, settled in blessed MathurÄ. The meaning is âto please him and others, his associates.â 3The name BhaktivilÄsa comes from the VilÄsa of loving devotion (bhakti) to the lotus feet of the master of MathurÄ. May his devotees engage themselves in it! Another reason for the bookâs being called BhaktivilÄsa is that it stems from the VilÄsa, the joy of GopÄla Bhaá¹á¹aâs loving devotion towards to the lotus feet of the master of MathurÄ, Lord ÅrÄ« Ká¹á¹£á¹a. Or else, because they are the shelter of devotion, the lotus feet of ÅrÄ« Ká¹á¹£á¹a, the Lord of the master in MathurÄ, they are the BhaktivilÄsa, and this book has sprung from them. May his devotees, the bumblebees at the lotus feet of the blessed Lord of MathurÄ, engage themselves in it, that is, study this book. In the case of the alternative reading Åobhayantu: may they beautify it with the fault-destroying practices of ceaseless listening, praising, preaching and so on. This is a specific type of humility. 4Long live the greatly devoted blessed Vaiá¹£á¹avas here in the circle of MathurÄ! May KÄÅÄ«vara2 shine in Ká¹á¹£á¹aâs forest, and ÅrÄ« Ká¹á¹£á¹adÄsa with LokanÄtha!3 |
tat ⦠vÄ] B2 tatpuruá¹£enaiva
mÄhÄtmyajÄtaá¹] B1 B2 mÄhÄtmyajñÄnaá¹
boddhavyam] B1 Od bodhyam
bhÄgavataḥ] B3 [â¦]
ÅrÄ«mathurÄÅritas] B3 mathurÄsthitas
nijasaṠginaḥ] B2 saṠgena
jÄtaá¹] R1 [â¦]
ÅÄ«layantv] V2 Va Pa a.c. B3 Åobhayantv : R1 R2 Od Åodhayantv
imam] Od2 gl. (mathurÄnÄthapÄdabjapremabhaktivilÄsÄt tato teá¹£Äá¹ bhakteḥ vilÄsÄkhyaá¹ jÄtaá¹ tadbhaktÄ imaá¹ granthaá¹ Åodhayantu)
ÅrÄ«] B3 Od deest
yÄ] B2 deest
bhaá¹á¹asya] V1 -bhaá¹á¹a- : B2 ins. yÄ
nÄthas tasya] V1 nÄthasya
bhaktivilÄsaḥ] B2 rep.
iti] V2 B2 deest
mathurÄnÄtha] B1 -raghunÄthadÄsa-
pÄdÄbja] V2 B3 Od -pÄdÄbje
pariÅÄ«layantv] V1 Edd deest
pÄá¹hÄntare ⦠Åobhayantu] Edd Åobhayantv iti pÄá¹he
vÄlaá¹ kurvantv] Od alaá¹ kurvantv
bhakti] V1 -bhakta-
ká¹á¹£á¹avane] Od gl. (vá¹ndÄvane)
vane] V22 i.m. B3 -pure
A bahuvrīhi compound is a relative or adjective compound in which the last member loses its character of a substantive and together with the first member serves to qualify a noun.
KÄÅÄ«Åvara was a close companion of Caitanyaâs who came to Vraja after the latterâs passing.
According to later hagiographers (see De 1942: 72), LokanÄtha was the son of PadmanÄbha Cakravartin of Jessore and a fellow student of Caitanyaâs. LokanÄtha was sent by Caitanya to Vá¹ndÄvana around the year 1510 with the task of reclaiming the sacred sites connected with Ká¹á¹£á¹a. This means that he arrived in Vá¹ndÄvana already before RÅ«pa and SanÄtana GosvÄmins. He is best known for being the guru of Narottama DÄsa, who together with ÅrÄ«nivÄsa ÄcÄrya and ÅyÄmÄnanda were responsible for spreading the teachings of the Vá¹ndÄvana GosvÄmins to Bengal, and who was the first non-BrÄhmaá¹a to initiate a BrÄhmaá¹a disciple (Stewart 2010: 282â283).
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ÅobhÄpÄdanaá¹ cÄsya granthasya ÅrÄ«mathurÄnÄthacaraá¹ÄravindabhaktirasikÄnÄá¹ ÅrÄ«mathurÄyÄá¹ sukhanivÄsena svata eva sampadyate ityÄdyabhiprÄyeá¹ÄÅÄste jÄ«yÄsur iti | ÅrÄ«bhagavadbhaktipravartanÄdilaká¹£aá¹a1nijotkará¹£am Äviá¹£kurvantv ity arthaḥ, pure2 ÅrÄ«mathurÄnagaramadhye prÄyas tatraiva tasyÄvasthiteḥ3 | evaá¹ agre âpi kadvaya4saá¹jñÄyÄm agre vartamÄnacakÄrÄt ciram ity asyÄgre âpi sarvatrÄnuá¹£aá¹ gaḥ567 | ká¹á¹£á¹akÄnanaá¹8 vá¹ndÄvanaá¹ tÄpanÄ«yaÅrutyuktÄnusÄrÄt | tasmin9 krÄ«á¸atu10 Åravaá¹akÄ«rtanÄdibhaktyÄ sukhaá¹ nivasatv11 ity arthaḥ | lokanÄthena saha vartata iti tathÄ saḥ | ity anyonyaá¹ tayoḥ prÄ«tiviÅeá¹£aḥ sÅ«citaḥ12 | evaá¹ ca1314 yadaiá¹£Äá¹ tatra tatra nivÄsas tadÄnÄ«m ayaá¹ grantho jÄta ityÄdy api15 sÅ«citam ||4|| tatra lekhyapratijñÄ16 Ädau sakÄraá¹aá¹ lekhyaá¹ ÅrÄ«gurvÄÅrayaá¹aá¹ tataḥ1718 | guruÅiá¹£ya19parÄ«ká¹£Ädir bhagavÄn manavo20 âsya ca21 ||5|| likhann iti22 yallikhitaá¹, tallekhyam eva pratijÄnÄ«te ÄdÄv ityÄditrayoviá¹Åatibhiḥ | kÄraá¹asahitaá¹ ÅrÄ«guror ÄÅrayaá¹am upasattir Ädau lekhyam | lekhyam23 ity asya liá¹ gavacanavyatyayena yathÄyathaá¹ sarvatrÄnvayaḥ | tatas tadanantaraá¹ guruḥ sa24 kÄ«dá¹Åa iti tasya |
Thinking that this bookâs attaining splendour will come about of its own accord by the happy residence in ÅrÄ« MathurÄ of those savouring devotion to the lotus feet of the Lord of ÅrÄ« MathurÄ and so forth, the author prays, âLong live â¦â. The meaning is âmay they reveal their own eminence, characterised by inciting devotion to the blessed Lord and so onâ because of his1 generally residing there only, in the city, in the town of MathurÄ. Further, because the word âandâ occurs below following the two names beginning with K (KÄÅÄ«Åvara and Ká¹á¹£á¹adÄsa), âfor a long timeâ should be supplied with regard to everything following it.2 Ká¹á¹£á¹aâs forest means Vá¹ndÄvana, following the statement of the GopÄlatÄpanÄ« Upaniá¹£ad.3 May he enjoy himself, may he live there happily through devotion, such as hearing and chantingâthat is the meaning. With LokanÄtha means together with LokanÄtha; by this their particular love for each other is indicated. Similarly, it is also indicated that this book was written when these people were living in those places. Declaration of Contents 5First taking shelter of the guru as well as the reason for it will be described (1.28â37);4 then the guru (1.38â58); the disciple (1.59â73); observation and so on (1.74â103); the Lord (1.104â120); his mantras (1.121â193); ⦠The author said âwritingâ in the first verse: in verses 5â27, he now promises that whatever is mentioned here will certainly be elaborated upon. First he will write about taking shelter of, approaching the guru, together with the reason for it. The syntax is that âwill be written aboutâ should be added everywhere, with transposition of gender and number as needed. Then, immedi- |
laká¹£aá¹a] V22 i.m.
pure] Edd mathurÄmaá¹á¸ale
tasyÄvasthiteḥ] Edd teá¹£Äm avasthiteḥ
dvaya] Em. : V1 V2 B2 -dvayaá¹
pure ⦠Änuá¹£aá¹ gaḥ] B1 deest
evaṠ⦠Änuá¹£aá¹ gaḥ] B3 Edd deest
Änuá¹£aá¹ gaḥ] B3 add. i.m. vane iti pÄá¹he : B9 Od add. ÅrÄ«ká¹á¹£á¹avana iti pÄá¹he
kÄnanaá¹] B1 B3 Od Edd -vanaá¹
tasmin] B3 add. i.m. cakÄstu
krÄ«á¸atu] B2 krÄ«dantu
nivasatv] B2 nivasantv
sÅ«citaḥ] Od ins. yallikhitam eva pratijÄnÄ«te ÄdÄv ityÄdi trayoviá¹Åatibhiḥ kÄraá¹asahitaá¹
evaá¹ ca] Od deest
ca] V2 deest
ityÄdy api] Od anyÄpi
pratijñÄ] Od om.
Ädau ⦠tataḥ] R2 asmin bhaktivilÄsÄkhye vilÄsÄ viá¹Åatir mayÄ | lekhyÄ yathÄkramaá¹ sarvam vaiá¹£á¹avÄcÄranirá¹ayÄḥ || vilÄse prathame tatra ÅrÄ«gurvÄÅrayakÄraá¹am 1 | lekhyÄá¹ gurvÄÅrayaá¹ 2 tasya nityatÄ ca 3 tataḥ param ||
tataḥ] R2 B1 B2 B3 i.m. add. anvayavyatirekÄbhyÄá¹ laká¹£aá¹aá¹ guruÅiá¹£yayoḥ |
guruÅiá¹£ya] V1 Edd guruḥ Åiá¹£yaḥ
manavo] Od gl. (asya bhagavanmantraḥ)
guruÅiá¹£ya ⦠ca] R2 deest
likhann iti] B1 tatra lekhyeti
lekhyam] B3 deest
sa] B3 Od Edd deest
It is unclear whether this refers to the author or to Ká¹á¹£á¹a. Edd. emend this to âtheirâ.
This difficult sentence has been dropped in most mss and in Edd. It appears to say that âfor a long timeâ (ciram) applies to all the persons and places mentioned in this verse, not only to the Vaiá¹£á¹avas of the city of MathurÄ. The problem for many editors and scribes is that the reading of the commentator (that is, archetype
I am not sure which section of the GopÄlatÄpanÄ« Upaniá¹£ad the commentator refers to, since the word ká¹á¹£á¹akÄnana does not actually occur in it. The text (2.29) does, however, divide the twelve forests of MathurÄ into Ká¹á¹£á¹avana and Bhadravana.
The Bengali recension adds half a verse here: â⦠the qualities of the guru and disciple, positively and negatively â¦â. The CaitanyacaritÄmá¹ta (2.24.330) appears to follow this reading by stating gurulaká¹£aá¹a, Åiá¹£yalaká¹£aá¹a, doá¹ hÄra parÄ«ká¹£aá¹a. In this case, the next compound (guruÅiá¹£yaparÄ«ká¹£Ädir) should be understood as âexamination of guru and disciple, etcâ.
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laká¹£aá¹aá¹ lekhyam ity arthaḥ | asya bhagavato1 manavo mantrÄÅ ca tanmÄhatmyÄdikaá¹ ca lekhyam ity arthaḥ2 ||5|| mantrÄdhikÄrÄ« siddhÄdiÅodhanaá¹ mantrasaá¹skriyÄ3 | dÄ«ká¹£Ä nityaá¹ brÄhmakÄle ÅubhotthÄnaá¹ pavitratÄ4 ||6|| dÄ«ká¹£Ä tadvidhir lekhyÄ ity arthaḥ | evam agre âpi sarvatra mÅ«lagranthÄnusÄreá¹a yathÄyatham Å«hyam | nityam ity asya Åaraá¹Ägatir ity antam anuvá¹ttiḥ | Åaraá¹Ägater api nityaká¹tyeá¹£v antarbhÄvena tadavadhi nityaká¹tyÄnÄm eva likhanÄt, ata eva tadanantaraá¹ nityaká¹tyavyavacchedÄrthaá¹ paká¹£eá¹£v iti lekhyam | brÄhma5kÄle muhÅ«rte6 Åubhaá¹ ÅubhakarmÄrthaá¹ ká¹á¹£á¹aká¹á¹£á¹eti kÄ«rtanÄdinÄ maá¹ galÄvahaá¹ vÄ yad utthÄnaá¹ ÅayyÄtyÄgas tat | pavitratÄ pÄá¹ipÄdapraká¹£ÄlanadantadhÄvanÄcamanÄdinÄ Åucitvam | etadÄdi7 sarvaá¹ yady apy agre svata eva tattat8prakaraá¹ato vyaktaá¹ bhÄvi, tathÄpi9 sukhabodhÄrtham adhunÄtra kiñcid abhivyajyate ||6|| prÄtaḥsmá¹tyÄdi ká¹á¹£á¹asya vÄdyÄdyaiÅ ca10 prabodhanam11 | nirmÄlyottÄraá¹ÄdyÄdau12 maá¹ galÄrÄtrikaá¹ tataḥ13 ||7|| prÄtar iti nityam itivat madhyÄhnaká¹tyaá¹ yÄvad anuvartata eva | evaá¹ madhyÄhnÄdikaá¹ cohyam | smá¹tiḥ smaraá¹am | ÄdiÅabdena prÄtaḥkÄ«rtanapraá¹amana14vijñÄpanÄdi | prabodhanaá¹ vÄdyaiḥ | Ädi15ÅabdÄt stuti16pÄá¹hÄdibhiḥ | nirmÄlyottÄraá¹am ÄdiÅabdena17 ÅrÄ«mukhapraká¹£ÄlanadantakÄá¹£á¹hÄrpaá¹Ädi | ÄdÄv iti prathamaá¹ nirmÄlyottÄraá¹asyÄvaÅyakatvÄt ||7|| |
ately after that, [thinking,] âwhat is the guru like?â, his characteristics will be given. Then he will write about the mantras of the Lord as well as their greatness, and so forth. 6eligibility for the mantra (1.194â200); determining Siddha and so on (1.201â224); purification of mantras (1.225â235); initiation (2.1â253); daily duties (3.1â19); the virtuous waking at the BrÄhmatime (3.20); cleansing (3.21â22); ⦠Initiation: the meaning is that the rules concerning this will be written. Similarly, every case below also will be properly deliberated on in accordance with the original texts.1 Daily duties: all the items up to taking shelter (1.25). The author has included also taking shelter within the daily duties, in order to distinguish the items following itâbeginning with fortnightly dutiesâfrom them. Virtuous, to perform virtuous rites by calling out âKá¹á¹£á¹a! Ká¹á¹£á¹a!â, or the auspicious waking, quitting of the bed. At the BrÄhmatime: at this watch.2 Cleansing: purification by Äcamana, brushing the teeth, washing hands and feet and so on. This and all that will follow will become evident on its own accord in the respective contexts. Still, to facilitate easy understanding, something is now provided here. 7remembrance and so on in the morning (3.23â129); waking Ká¹á¹£á¹a with musical instruments and so forth (3.130â133); the removal of offered flowers and so on in the beginning (3.134â149); then Maá¹ galÄrÄtrika (3.150â152); ⦠As the morning duties are said to be mandatory, so are the midday duties that follow. Remembrance means the act of remembering; and so on means morning praise, salutations, entreaties, and so on. So forth means hymns of praise, readings, and so on. In the beginning means first, because removing offered flowers is mandatory. And so on refers to the offering of a tooth-twig, water for rinsing the Lordâs mouth, and so on. |
lekhyam ⦠bhagavato] Od deest
arthaḥ] Od add. Åubham astu | ÅrÄ«ÅyÄmarÄyacaraá¹e Åaraá¹am | jñÄne prayÄsam udapÄsya namanta eva jÄ«vanti sanmukharitÄá¹ bhavadÄ«yavÄrtÄm | sthÄne sthitÄḥ ÅrutigatÄá¹ tanuvÄá¹ manobhir ye prÄyaÅo âjita jito âpy asi tais trilokyÄm ||
mantrÄdhikÄrÄ« ⦠saá¹skriyÄ] R2 tathÄ tayor parÄ«ká¹£Ä ca 6 gurusevÄvidhis tataḥ 7 || Åiá¹£yasya prÄrthanÄ caiva 8 mahÄtmyaá¹ ÅrÄ«hares tataḥ 9 | : R2 add. tanmantrÄá¹Äá¹ ca mÄhÄtmyam 10 adhikÄravinirá¹ayaḥ 11 | siddhÄdiÅodhanaá¹ caiva 12 mantrÄá¹Äá¹ saá¹skriyÄ tataḥ 13 ||
dÄ«ká¹£Ä â¦ pavitratÄ] R2 dvitÄ«ye daiká¹£ike dÄ«ká¹£Ä nityatÄ 1 mahimÄ tataḥ 2 | kÄlasya nirá¹ayaḥ 3 paÅcÄd apavÄdaÅ ca tatra hi 4 || tato maá¹á¸apanirmÄá¹avidhiḥ 5 kuá¹á¸asya caiva hi 6 | dÄ«ká¹£Äá¹ ga [â¦] guroḥ Åiá¹£ye tato niyamÄdividhis 10 tataḥ | abhiá¹£eke 11 tathÄ mantrakathanaḥ 12 samayÄs tataḥ 13 || vÄrÄhoktavidhi : R2 R3 add. 14 dÄ«ká¹£Ä saá¹ká¹£epas 15 (R3 deest) tadantaram | upadeÅaÅ ca 16 mantrasya dÄnamÄhÄtmyam uttamam 17 ||
brÄhma] V1 brahme
muhūrte] B1 Edd brahma-
Ädi] B2 -Ädikaá¹
tattat] B1 deest
tathÄpi] V1 tathÄ
ca] B1 sa
prÄtaḥ ⦠prabodhanam] R2 R3 tá¹tÄ«ye tu sadÄcÄraḥ 1 smaraá¹Ädividhiḥ prage 2 | tataḥ ÅrÄ«ká¹á¹£á¹adevasya vÄdyÄdyaiÅ ca prabodhanam 3 ||
nirmÄlyottÄraá¹ÄdyÄdau] R2 nirmÄlyottÄraá¹Äc cÄdau : R2 R3 ins. 4
tataḥ] R2 ins. 5
praá¹amana] V1 -praá¹Äma-
Ädi] B3 Ädya-
stuti] B3 stutiÅruti-
prÄtaḥ ⦠ÄdiÅabdena] V2 deest
The original texts (mūlagrantha) refers to all the authoritative texts quoted below.
The watch of Brahman (brÄhmamuhÅ«rta) refers to the last part of the night, ending at sunrise and beginning one hour and 36 minutes earlier.
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maitrÄdiká¹tyaá¹ Åaucaá¹ cÄcamanaá¹ dantadhÄvanam1 | snÄnaá¹ tÄntrikasandhyÄdi devasadmÄdisaá¹skriyÄ2 ||8|| nijadantadhÄvanaá¹3 yady apy utthÄnÄnantaram eva ká¹tyam4 iti pavitratÄntaḥ pÅ«rvaá¹ praviá¹£á¹am eva, tathÄpi ÅaucÄdividhipra5saá¹ gato âtra6 tadvidhimÄtralikhanam | tÄntrikÄ« sandhyÄ tadupÄstiḥ | ÄdiÅabdena jale bhagavatpÅ«jÄ | devasadmanaḥ bhagavadÄlayasya saá¹skriyÄ sammÄrjanÄdinÄ tathÄ7 svastikanirmÄá¹adhvajapatÄkÄdyÄropaá¹ena ca | ÄdiÅabdÄt pÄ«á¹hapÄtravastrÄdisaá¹skÄraḥ8 ||8|| tulasyÄdyÄhá¹tir9 gehasnÄnam10 uá¹£á¹odakÄdikam11 | vastraá¹12 pÄ«á¹haá¹ cordhvapuá¹á¸raá¹ ÅrÄ«gopÄ«candanÄdikam13 ||9|| tulasyÄ ÄdiÅabdÄt puá¹£pÄdÄ«nÄá¹ cÄharaá¹am | gehe nijagehe snÄnaá¹ tadvidhiḥ, tac ca bahis tÄ«rthÄbhÄvena kiá¹ vÄ ÅrÄ«14bhagavadÄlayasaá¹skÄrÄdyanantaram15 eva16 pÅ«jÄrthaá¹ punaḥ snÄnÄpeká¹£ayÄ jñeyaá¹, tatraivoá¹£á¹odakÄmalakÄdisnÄnavyavasthÄ ca | vastraá¹ snÄnÄnantaraá¹ nija17paridheyaá¹ | pÄ«á¹ham ÄcamanÄdyarthaá¹ nijÄsanam ||9|| cakrÄdimudrÄ18 mÄlÄ ca19 gá¹hasandhy20Ärcanaá¹ guroḥ21 | mÄhÄtmyaá¹ cÄtha ká¹á¹£á¹asya dvÄraveÅmÄntarÄrcanam2223 ||10|| guror arcanaá¹ mÄhÄtmyaá¹ ca | atheti gurupÅ«jÄnantaram eva bhagavatpÅ«jÄyÄ vidheyatvÄt | dvÄraá¹ veÅmÄntaraá¹ ca gá¹hamadhyaá¹ tayor arcanam ||10|| pÅ«jÄrthÄsanam arghyÄdisthÄpanaá¹ vighnavÄraá¹am2425 | ÅrÄ«gurvÄdinatir26 bhÅ«taÅuddhiḥ27 prÄá¹aviÅodhanam28 ||11|| |
8attending the call of nature and purification (3.153â201); Äcamaá¹a (3.202â208); brushing the teeth (3.209â235); bathing (3.236â316); Tantric SandhyÄ and so on (3.317â360); cleaning the Lordâs abode, etc. (4.1â96); ⦠Even though brushing oneâs teeth came earlierâit should be done immediately upon arisingâits rules are given here only, in connection with the rules for purification and so on. Tantric SandhyÄ means that kind of worship. By and so on worship of the Lord in water is intended. Cleaning the Lordâs abode means to clean the house of the Lord nicely and to decorate it with Svastikas, banners, flags and so on. Etc. means purifying the seat, vessels, cloths and the like. 9collecting TulasÄ«, etc. (4.97â99); bathing in the house with warm water and so on (4.100â144); clothing (4.145â161); the seat (4.162â169); the vertical mark made with GopÄ«candana (4.170â245); ⦠Collecting TulasÄ«, etc. includes flowers and so on. In the house: the rules for bathing in oneâs own house. They apply when there is no TÄ«rtha available outside, or else they should be understood to apply to bathing again after cleansing the abode of the Lord, for the sake of worship. In this context will also be found the rules for bathing with hot water, ÄmalakÄ« (Emblic Myrobalan), and so forth. Clothing: oneâs garments to wear after bathing. The seat: oneâs own sitting place, used for Äcamaá¹a and so on. 10wearing MudrÄs1 such as that of the disc (4.246â306); wearing necklaces (4.307â338); SandhyÄ in the home (4.339â341); worship of the guru and the greatness of such worship (4.342â376); then worship of Ká¹á¹£á¹aâs door and inner chamber (5.1â17); ⦠[â¦] Then: since worship of the Lord should be performed immediately after worship of the guru. [â¦] 11the seat for worship (5.18â28); establishing Arghya and so on (5.29â56); warding off opposition (5.57â59); bowing to the guru and others (5.60â62); BhÅ«taÅuddhi (5.63â73); purifying the PrÄá¹a (5.74â87); ⦠|
ÅaucaṠ⦠dhÄvanam] Edd ÅaucÄcamanaá¹ dantasya dhÄvanam
maitrÄdiká¹tyaṠ⦠saá¹skriyÄ] R2 R3 maitrÄdiká¹tyaá¹ 6 Åaucasya vidhir 7 Äcamanaá¹ tataḥ 8 || dantadhÄvanavidhyÄdi 9 tathÄ snÄnÄdikarmaá¹aḥ 10 | vaidikÄ« 11 tÄntrikÄ« sandhyÄ 12 devapÅ«jÄditarpaá¹am 13 | snÄnÄdiá¹£u ca sadbhÄvÄpeká¹£Ä 14 cÄtha caturthake || devasadmÄdisaá¹skÄra 1 pÄ«á¹hapÄtrÄdikasya ca 2 |
nijadantadhÄvanaá¹] B3 deest
ká¹tyam] B2 ins. eva ká¹tyam
pra] B1 B2 deest
tra] B2 etad
tathÄ] Edd deest
saá¹skÄraḥ] V2 add. prÄtaḥkÄ«rtanapraá¹amanavijñÄpanÄdi prabodhanaá¹ vÄdyaiḥ ÄdiÅabdÄt stutipÄá¹hÄdibhiḥ nirmÄlyottÄraá¹am ÄdiÅabdena
tulasyÄdyÄhá¹tir] R2 R3 ins. 3
snÄnam] R2 R3 ins. 4
uá¹£á¹odakÄdikam] R2 R3 ins. 5
vastraá¹] R2 R3 ins. 6
cordhva ⦠candanÄdikam] R2 R3 ca 7 tilakam 8 Å«rdhvapuá¹á¸raá¹ ca 9 má¹ttikÄ 10
ÅrÄ«] B2 deest
anantaram] V1 B3 -anantara-
eva] V1 deest
nija] B1 B2 deest
cakrÄdimudrÄ] R2 R3 Åaá¹ khÄdimudrÄ 11
ca] R2 R3 ins. 12
sandhy] R2 R3 ins. 13
guroḥ] R2 R3 ins. 14
cÄtha ⦠veÅmÄntarÄrcanam] R2 R3 mÄhÄtmyam api tasyaiva 15 tadabhaktaphalaá¹ tataḥ 16
veÅmÄntarÄrcanam] B1 -veÅmÄrcanaá¹ tathÄ
pÅ«jÄrthÄsanam ⦠vÄraá¹am] R2 R3 pañcamÄdicathurtheá¹£v eva pÅ«jÄvidhivinirá¹ayaḥ | tatrÄdau pañcame ká¹á¹£á¹advÄraveÅmÄntarÄrcanam 1 | Äsanaá¹ ca 2 tataḥ pÄtrÄsÄdanaá¹ 3 vividhÄni ca || pÄtrÄny 4 arghyadravyÄá¹i 5 tato vighnanivÄraá¹am 6 |
vÄraá¹am] Od -nivÄraá¹am
natir] R2 R3 ins. 7
Åuddhiḥ] R2 R3 ins. 8
viÅodhanam] R2 R3 ins. 9
In the HBV, the word MudrÄ (âsealâ) refers to both stamps or amulets worn on the body, mentioned here, and to finger signs used in the context of meditation mentioned in verse 1.12 below and in for worship at 1.14.
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pÅ«jÄrtheti pÅ«rvalikhitÄt nijapÄ«á¹hÄd bhedÄrtham | arghyapÄtrÄdÄ«nÄá¹ sthÄpanam iti tattaddravyÄá¹Äá¹ tattatpÄtreá¹£u,12 tattatpÄtrÄá¹Äá¹ ca3 tattatsthÄneá¹£u dhÄraá¹aá¹ tathÄ maá¹ galaghaá¹asthÄpanaá¹ cety arthaḥ | prÄá¹aviÅodhanaá¹ prÄá¹ÄyÄma ity arthaḥ ||11|| nyÄsa4mudrÄpañcakaá¹ ca5 ká¹á¹£á¹adhyÄnÄ6ntararcane7 | pÅ«jÄpadÄni8 ÅrÄ«mÅ«rti9ÅÄlagrÄmaÅilÄs tathÄ10 ||12|| nyÄsÄḥ mÄtá¹kÄdÄ«nÄm á¹á¹£yÄdyantÄnÄm | mudrÄpañcakaá¹ veá¹uvanamÄlÄdimudrÄḥ pañca | ká¹á¹£á¹asya11 dhyÄnaá¹ atha prakaá¹asaurabhetyÄdy uktam | antararcanaá¹ ca12 dhyÄnÄnantaram antaryÄgaḥ | pÅ«jÄyÄḥ padÄni sthÄnÄni ÅrÄ«ÅÄlagrÄmaÅilÄdÄ«ni sÅ«ryÄgnyÄdÄ«ni ca13 | ÅrÄ«mÅ«rtayaḥ ÅrÄ«bhagavatpratiká¹tayaḥ ÅrÄ«ÅÄlagrÄmaÅilÄÅ ca tattallaká¹£aá¹Ädi ||12|| dvÄrakodbhavacakrÄá¹i14 Åuddhayaḥ pÄ«á¹hapÅ«janam15 | ÄvÄhanÄdi16 tanmudrÄ17 ÄsÄnÄdisamarpaá¹am18 ||13|| Åuddhayaḥ ká¹£ÄlanÄdinÄ ÅrÄ«mÅ«rtyÄdinÄm | ÄvÄhanam ÄdiÅabdÄt saá¹sthÄpanasannidhÄpanÄdisaptakam | tanmudrÄḥ ÄvÄhanÄdimudrÄḥ | Äsanasya ÄdiÅabdÄt svÄgatÄnantaram arghyapÄdyÄcamanÄ«yamadhuparkapunarÄcamanÄ«yÄnÄá¹ ca samarpaá¹am19 ||13|| snapanaá¹ Åaá¹ khaghaá¹á¹ÄdivÄdyaá¹ nÄmasahasrakam20 | purÄá¹a21pÄá¹ho22 vasanam23 upavÄ«taá¹ vibhÅ«á¹£aá¹am24 ||14|| snapane abhyaá¹ gadravyapañcÄmá¹todvartanÄdÄ«ni na pá¹thak likhitÄni,25 teá¹£Äá¹ snapanÄá¹ gatvÄt | evam anyad apy Å«hyam | bhagavataḥ snÄne Åaá¹ khasnapanasya ghaá¹á¹ÄvÄdyasya ca phalaviÅeá¹£okteḥ Åaá¹ khaghaá¹á¹ayor mÄhÄtmyam ÄdiÅabdÄt tatraiva Åaá¹ khÄdivÄdya- |
For worship: in order to distinguish this seat from the sitting place for oneself mentioned earlier. Establishing Arghya and so on: the meaning is placing the respective ingredients in their respective vessels, and those vessels in their respective places as well as establishing the auspicious vessel. Purifying the PrÄá¹a refers to the practice of PrÄá¹ÄyÄma. 12NyÄsas (5.88â165) and the five MudrÄs (5.166â167); meditating on Ká¹á¹£á¹a (5.168â217); internal worship (5.218â250); the objects of worship (5.251â256); the blessed image and the ÅÄlagrÄma stones (5.257â459); ⦠The NyÄsas begin with MÄtá¹kÄ NyÄsa and end with Rá¹£yÄdi NyÄsa. The five MudrÄs refer to the five MudrÄs beginning with those of the flute and the forest-flower garland. Meditating on Ká¹á¹£á¹a: the meditation beginning with âNow, with clean mind â¦â (HBV 5.168). Internal worship means the internal sacrifice following the meditation. The objects of worship refers to the blessed ÅÄlagrÄma stones, the sun, fire, and so on. The blessed image and the ÅÄlagrÄma stones: the characteristics and so on of the images of the Lord and of the ÅÄlagrÄma stones. 13the Discs from DvÄrakÄ (5.460â480); purifications (6.1â13); worship of the pedestal (6.14â21); invocation and so on (6.22â34); MudrÄs for that (6.35â42); offering a seat and so on (6.43â57); ⦠Purifications: the sprinkling, etc., of the blessed image and so on. Invocation and so on refers to the seven procedures of establishment, bringing near and so on. MudrÄs for that means the MudrÄs for invocation and so on. A seat and so on indicates the offering of Arghya, Padya, ÄcamanÄ«ya, Madhuparka and another ÄcamanÄ«ya, immediately after welcoming [the Lord]. 14offering a bath (6.58â150); the music of conches, bells and so on (6.151â189); reciting the thousand names (6.190â228); reading the PurÄá¹as (6.229â238); clothing (6.239â260); the sacred thread (6.261â263); ornaments (6.264â290); ⦠With regard to the bath, the substances for inunction, giving a cleansing bath of five nectars and so on are not separately mentioned, since they form parts of the process of bathing. The same should be understood elsewhere as well. And so on refers to the greatness of the conch and bell, because there is a special merit in using a conch for ablutions and in ringing a bell at the time |
tattatpÄtreá¹£u] V2 deest
tatpÄtreá¹£u] V2 B2 Edd -pÄtre ca : B1 -pÄtre
tattat ⦠ca] B1 om.
nyÄsa] R2 R3 ins. 10
ca] R2 R3 ins. 11
ká¹á¹£á¹adhyÄnÄ] R2 R3 ins. 12
ntararcane] R2 R3 ins. 13
pÅ«jÄpadÄni] R2 R3 ins. 14
ÅrÄ«mÅ«rti] R2 R3 ins. 15
tathÄ] R3 tataḥ : R2 R3 ins. 16 : Pa [â¦]
ká¹á¹£á¹asya] B2 ÅrÄ«-
ca] B3 deest
sÅ«ryÄgnyÄdÄ«ni ca] B1 B2 deest
cakrÄá¹i] R2 R3 ins. 17
Åuddhayaḥ ⦠pÅ«janam] R2 R3 á¹£aá¹£á¹esv atha nigadyate | svayaá¹vyaktÄdikathanaá¹ 1 Åuddhayaḥ 2 pÄ«á¹hapÅ«janam 3 |
ÄvÄhanÄdi] R2 R3 ins. 4
tanmudrÄ] R2 R3 ins. 5
samarpaá¹am] R2 R3 ins. 6
samarpaá¹am] V2 add. | ÅrÄ« | o |
snapanaṠ⦠sahasrakam] R2 R3 pañcÄmá¹tÄdibhir dravyaiḥ snÄpanaá¹ ca 7 (R3 om.) tataḥ param | ÅÄá¹ kha 8 ghaá¹á¹ÄdimÄhatmyaá¹ 9 (R3 om.) tato nÄmasahasrakam 10 |
purÄá¹a] R2 R3 gÄ«tÄdi-
pÄá¹ho] R2 R3 ins. 11
vasanam] R2 R3 ins. 12
upavÄ«taá¹ vibhÅ«á¹£aá¹am] R2 R3 upavÄ«tÄdi 13 bhÅ«á¹£aá¹am 14
likhitÄni] B1 vilikhitÄni
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sya ca12 mÄhÄtmyaá¹ lekhyam ity arthaḥ | vasanÄdikaá¹ snapanÄnantaraá¹ bhagavate ârpyam3 ||14|| gandhaḥ ÅrÄ«4tulasÄ«kÄá¹£á¹hÄ5candanaá¹ kusumÄni ca | patrÄá¹i tulasÄ« cÄá¹ gopÄá¹ gÄvaraá¹apÅ«janam6 ||15|| gandhÄntargatasyÄpi ÅrÄ«tulasÄ«kÄá¹£á¹hacandanasya pá¹thak lekho7 mÄhÄtmyaviÅeá¹£ataḥ | evam anyad apy Å«hyam | patrÄá¹i bilvÄdÄ«nÄm | aá¹ gÄnÄá¹ mantravará¹ÄdÄ«nÄm upÄá¹ gÄnÄá¹ ca8 veá¹vÄdÄ«nÄm, Ävaraá¹ÄnÄá¹ ca9 gopakumÄrÄdÄ«nÄá¹ pÅ«jÄ ||15|| dhÅ«po dÄ«paÅ ca naivedyaá¹ pÄnaá¹10 homo balikriyÄ | avagaá¹á¸Å«á¹£Ädy11ÄsyavÄso12 divyagandhÄdikaá¹ punaḥ13 ||16|| balikriyÄ viá¹£vaksenÄdibhyo bhagavaducchiá¹£á¹Äá¹Åa14pradÄnam | avagaá¹á¸Å«á¹£aá¹15 gaá¹á¸Å«á¹£Ärthajalam16 | ÄdiÅabdena dantaÅodhanapunarÄcamanaÅrÄ«mukhamÄrjanÄdi | ÄsyavÄsaḥ lavaá¹ gatÄmbÅ«lÄdi mukhavÄsaḥ ||16|| rÄjopacÄrÄ17 gÄ«tÄdi18 mahÄnÄ«rÄjanaá¹19 tathÄ20 | Åaá¹ khÄdivÄdanaá¹2122 sÄmbuÅaá¹ khanÄ«rÄjanaá¹23 stutiḥ24 ||17|| rÄjopacÄrÄḥ chattracÄmarÄdayaḥ | gÄ«tam ÄdiÅabdÄd vÄdyaá¹ ná¹tyaá¹ ca25 | Åaá¹ khÄdÄ«nÄá¹ vÄdanaá¹, pÅ«rvaá¹ snÄnasambandhi adhunÄ ca26 mahÄnÄ«rÄjanaviá¹£ayakam iti bhedaḥ | jalayukta27Åaá¹ khena nÄ«rÄjanam ||17|| |
of the bathing of the Lord. The meaning is that the greatness of sounding a conch, etc., will be described also. Clothing and the following refer to offerings to the Lord after bathing Him. 15fragrance (6.291â317); sandalwood paste applied with a stick of TulasÄ« (6.318â346); flowers (7.1â231); leaves (7.232â258); TulasÄ« (7.259â357); worship of the limbs, secondary limbs and associates (7.358â386); ⦠Even though sandalwood paste applied with a stick of TulasÄ« is included under fragrance, it is separately mentioned because of its special greatness. Similar cases elsewhere should be understood in the same way. Leaves means Bilvaleaves and so on. The limbs means the letters of the mantras, etc. The secondary limbs refer to the flute and so on. The associates means the cowherd boys and so on. 16incense (8.1â36); lights (8.37â95); food offerings (8.96â196); drinks (8.197â203); fire sacrifices (8.204â208); offerings of tribute (8.209â219); water for rinsing the mouth, etc. (8.220â222); fragrances for the mouth (8.223â226); divine perfumes and so on (8.227â231); ⦠Offerings of tribute refers to giving a part of the Lordâs remnants to Viá¹£vaksena and others. Etc. means offering items such as a tooth-twig, water for another Äcamana and water for cleansing the face. Cloves, betelnut and so on are fragrances for the mouth. 17regal offerings (8.232â250); song and so on (8.251â295); the great waving of lights (8.296â308); blowing of conches, etc. (8.309â314); waving of a conch filled with water (8.315â326); praise (8.327â358); ⦠Regal offerings refer to offerings such as that of a parasol or a chowrie. Song and so on: music and dance. Blowing of conches: previously conches were mentioned in connection with the bath, and now in connection with the great waving of lights. That is the difference. [â¦] |
phala ⦠ca] B1 B2 deest
ca] B3 deest
rpyam] Edd ârpaá¹am
gandhaḥ ÅrÄ«] B1 gandho âtra
kÄá¹£á¹hÄ] V2 B1 -kÄá¹£á¹ha-
gandhaḥ ⦠pÅ«janam] R2 R3 gandhas 15 tato ânulepasya mahimÄ ca 16 tataḥ param || candanaá¹ tulasÄ«kÄá¹£á¹hasaá¹bhavaá¹ cÄ 17 nulepane | niá¹£iddhÄni 18 samÄhÄtmyaá¹ bÄ«janaá¹ ca tataḥ param 19 || saptame puá¹£pa 1 pÄtrÄá¹i 2 tataḥ ÅrÄ«tulasÄ« ÅubhÄ 3 | aá¹ gÄdÄ«nÄá¹ pÅ«janaá¹ ca 4 tathÄvÄraá¹apÅ«janam 5 ||
lekho] B1 deest
ca] B1 deest
ca] B1 deest
pÄnaá¹] R1 B1 B2 B3 dÄnaá¹ : Od gl. (jalam)
avagaá¹á¸Å«á¹£Ädy] R1 vagaá¹á¸Å«á¹£Ädy
ÄsyavÄso] Va2 gl. ÄsyÄvasaḥ lavaá¹ gatÄmbÅ«lÄdi mukhavÄsaḥ | : B3 add. i.m. vagaá¹á¸Å«á¹£ÄdyÄsyavÄsa iti pÄá¹ho âtra sarvathÄ draá¹£á¹avyaḥ | anyathÄ chandobhaá¹ gaá¹ syÄt | arthas tu tathaiva kalpanÄ«yam | avasyÄpy anlugvidhÄnÄt | yathÄ avataá¹so vataá¹sa ity Ädi |
dhÅ«po ⦠punaḥ] R2 R3 aá¹£á¹ame dhÅ«pa 1 dÄ«pau ca 2 tato naivedya 3 pÄnake 4 | homÄdi 5 mukhavÄsaÅ ca 6 divyagandhÄdikaá¹ punaḥ 7 ||
Äá¹Åa] B3 -Änna-
avagaá¹á¸Å«á¹£aá¹] V1 om.
gaá¹á¸Å«á¹£Ärthajalam] V1 ava-
rÄjopacÄrÄ] R2 R3 ins. 8
gÄ«tÄdi] R2 R3 ins. 9
mahÄnÄ«rÄjanaá¹] Od gl. (mahÄnirmañjanam)
tathÄ] R2 R3 tataḥ 10
Åaá¹ khÄdivÄdanaá¹] Od Åaá¹ khÄdÄ«nÄá¹ vÄdanaá¹ ca
vÄdanaá¹] R2 R3 ins. 11
nÄ«rÄjanaá¹] R2 R3 ins. 12 : Od gl. (Åaá¹ khanirmañjanam)
stutiḥ] R2 R3 ins. 13
ca] B1 deest
ca] B1 deest
yukta] B1 B2-pÅ«rá¹a-
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natiḥ1 pradaká¹£iá¹Ä2 karmÄdyarpaá¹aá¹3 japa4yÄcane5 Ägaḥká¹£amÄpaá¹aá¹67 nÄnÄgÄá¹si8 nirmÄlyadhÄraá¹am9 ||18|| japaḥ yÄcanaá¹ ca10 prÄrthanÄ | ÄgasÄm aparÄdhÄnÄá¹ ká¹£amÄpaá¹am | nÄnÄ11 nÄnÄvidhÄny ÄgÄá¹si | nirmÄlyasya ÅrÄ«bhagavatpÄdÄbjottÄ«rá¹asya tulasyÄder nijamastake dhÄraá¹am ||18|| Åaá¹ khÄmbu tÄ«rthaá¹ tulasÄ«pÅ«jÄ tanmá¹ttikÄdi ca12 | dhÄtrÄ«13 snÄnaniá¹£edhasya kÄlo14 vá¹tter upÄrjanam15 ||19|| Åaá¹ khÄmbu ÅrÄ«bhagavannÄ«rÄjitaÅaá¹ khajalam | tÄ«rthaá¹ ÅrÄ«16caraá¹odakam | tulasÄ«vane ÅrÄ«17bhagavatas tulasyÄÅ ca pÅ«janaá¹ tasyÄs tulasyÄ má¹ttikÄkÄá¹£á¹hÄdi | dhÄtrÄ« ÄmalakÄ« tan18mÄhÄtmyam ity arthaḥ19 ||19|| madhyÄhne vaiÅvadevÄdi20 ÅrÄddhaá¹21 cÄnarpyam acyute22 | vinÄrcÄm aÅane doá¹£Äs23 tathÄnarpitabhojane24 ||20|| naivedyabhaká¹£aá¹aá¹ santaḥ25 sat26saá¹ go âsadasaá¹ gatiḥ | asadgatir vaiá¹£á¹avopahÄsanindÄdiduá¹£phalam2728 ||21|| vaiÅvadevÄdikaá¹ ÅrÄddhaá¹ ca vaiá¹£á¹avair yathÄ kÄryaá¹ tadvidhir ity arthaḥ29 vaiá¹£á¹avaká¹tyÄnÄm eva likhanÄt | acyute ÅrÄ«bhagavati, anarpyam arpaá¹Äyogyam | arcÄá¹ bhagavatpÅ«jÄá¹ vinÄ bhojane doá¹£Äḥ | tatheti bhagavaty anarpitasya dravyasya bhojane ca30 doá¹£Äḥ | santaḥ ÅrÄ«bhagavadbhaktÄḥ asadbhir asaá¹ gatiḥ asatsaá¹ gapari31tyÄga ity arthaḥ | asatÄá¹ gatir niá¹£á¹hÄ | vaiá¹£á¹avÄnÄm upahÄsÄdinÄ yad duá¹£á¹aá¹ phalaá¹ bhavati tat | yady apy asadgatyantargatam eva tat syÄt tathÄpi viÅeá¹£ato vaiá¹£á¹avaviá¹£ayakÄparÄdhalaká¹£aá¹aá¹32 paramÄsÄdhutvaparihÄrÄrthaá¹33 pá¹thak likhitam ||21|| |
18obeisance (8.359â392); circumambulation (8.393â408); dedicating oneâs work, etc. (8.409â421); recitation of mantras and petitions (8.422â437); begging pardon for transgressions (8.438â440); various offences (8.441â481); wearing offered items (8.482â508); ⦠[â¦] Petitions mean prayers. Pardon for transgressions means pardon for offences. Various means various types of. Wearing offered items refers to keeping TulasÄ« and so forth from the lotus feet of the Lord on oneâs head. 19the water in the conch (9.1â12); sacred water (9.13â97); worship of TulasÄ« (9.98â181); its soil, etc. (9.182â228); the Myrobalan tree (9.229â242); the times when bathing is forbidden (9.243â250); acquiring oneâs livelihood (9.250â286); ⦠The water in the conch refers to the conch-water which has been waved in front of the Lord. Sacred water means water that has washed the holy feet. Worship of TulasÄ« is worship of TulasÄ« and the Lord in a TulasÄ«-grove. Its soil refers to the soil of TulasÄ«, sticks of it and so on. The Myrobalan tree refers to a description of its greatness. 20the all-gods ritual at midday, etc. (9.287â293); ÅrÄddha (9.294â320); things unofferable to Acyuta (9.321â330); the fault of eating without worshipping as well as that of eating unoffered foods (9.331â349); 21eating offered foodstuffs (9.350â411); the saints; good company (10.1â293); shunning evil company (10.294â301); the destination of evildoers (10.302â309); the terrible effects of actions such as reviling or deriding Vaiá¹£á¹avas (10.310â318); ⦠The all-gods ritual at midday, etc. and ÅrÄddha refer to the rules for how Vaiá¹£á¹avas are to perform these rituals, as the author writes about Vaiá¹£á¹ava rituals. [â¦] Saints: devotees of the Lord. [â¦] Even though the terrible effects of actions such as reviling or deriding Vaiá¹£á¹avas is included within the destination of evildoers, the characteristics of offending the Vaiá¹£á¹avas are separately mentioned in order to encourage the giving up of this supreme wickedness. |
natiḥ] R2 R3 ins. 14
pradaká¹£iá¹Ä] R2 R3 ins. 15
arpaá¹aá¹] R2 R3 ins. 16
japa] R2 R3 ins. 17
yÄcane] R2 R3 ins. 18 : Va2 gl. japaḥ yÄcanaá¹ ca prÄrthanÄ
Ägaḥká¹£amÄpaá¹aá¹] Od gl. (aparÄdhaká¹£amÄ)
ká¹£amÄpaá¹aá¹] R2 R3 ins. 19
nÄnÄgÄá¹si] R2 R3 ins. 20
dhÄraá¹am] R2 R3 ins. 21
ca] B3 deest
nÄnÄ] VidyÄratna deest
Åaá¹ khÄmbu ⦠ca] R2 R3 vilÄse navame Åaá¹ khodakaá¹ 1 tÄ«rthÄmbudhÄraá¹am 2 | tulasÄ«vanapÅ«jÄdi 3 tulasÄ«má¹ttikÄdi ca 4 ||
dhÄtrÄ«] R2 R3 ins. 5
kÄlo] R2 R3 ins. 6
upÄrjanam] R2 R3 ins. 7
ÅrÄ«] B1 deest
ÅrÄ«] B1 B2 B3 deest
tan] V1 B1 B2 deest
tulasyÄ â¦ arthaḥ] V2 om. : V22 i.m.
vaiÅvadevÄdi] R2 R3 ins. 8
ÅrÄddhaá¹] R2 R3 ins. 9
acyute] R2 R3 Od Åarma ucyate : R2 R3 add. 10
doá¹£Äs] R2 R3 ins. 11
bhojane] R2 R3 ins. 12
santaḥ] B2 sadbhiḥ
sat] B1 om.
naivedya ⦠duá¹£phalam] R2 R3 naivedyabhaká¹£aá¹aá¹ 13 cÄtha daÅame bhaktalaká¹£aá¹am 1 || bhaktÄnÄá¹ mahimÄ 2 saá¹ gas teá¹£Äm 3 asadasaá¹ gatiḥ 4 | niá¹£á¹hÄ satÄá¹ 5 vaiá¹£á¹avopahÄsanindadiduḥphalam 6 ||
vaiá¹£á¹avo ⦠duá¹£phalam] R1 vaiá¹£á¹avÄnÄm upahÄsÄdiduá¹£phalam
vaiÅva ⦠arthaḥ] V2 om. : V22 i.m.
ca] B3 deest
pari] B1 deest
laká¹£aá¹aá¹] V1 V2 -laká¹£ana-
parihÄrÄrthaá¹] B2 B3 ins. pÅ«rvaá¹
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satÄá¹ bhaktir viá¹£á¹uÅÄstraá¹ ÅrÄ«madbhÄgavataá¹ tathÄ1 | lÄ«lÄkathÄ ca bhagavaddharmÄḥ sÄyaá¹ nijakriyÄḥ2 ||22|| karmapÄtaparÄ«hÄras3 trikÄlÄrcÄ4 viÅeá¹£ataḥ5 | naktaá¹ ká¹tyÄny6 atho pÅ«jÄphalasiddhyÄdi7darÅanam8 ||23|| bhaktir abhigamanastutyÄdinÄ sammÄnanam | lÄ«lÄkatheti bhagavallÄ«lÄkathÄyÄḥ Åravaá¹akÄ«rtanÄdi | tattyÄge9 doá¹£aÅ ca | nijakriyÄḥ sandhyopÄstyÄdikarmÄá¹i | vaiá¹£á¹avÄnÄá¹ karma10pÄtasya11 parihÄraḥ | taddoá¹£anirÄkaraá¹asiddhÄnta ity arthaḥ12 | viÅeá¹£atas trikÄlÄrcanam | kÄlatrayapÅ«jÄvidhiviÅeá¹£a ity arthaḥ | naktaá¹ ká¹tyÄni gÄ«tavÄdyÄdipÅ«rvakaá¹ ÅrÄ«bhagavacchayano13pacÄrakalpanÄdÄ«ni | pÅ«jÄphalasya siddhiḥ yathÄ sampÅ«rá¹atÄ syÄt tatprakÄra ity arthaḥ | ÄdiÅabdena aÅaktasya14 pÅ«jÄphalaprÄptyupÄyaḥ | darÅanaá¹ pÅ«jÄyÄḥ ÅrÄ«mÅ«rter vÄvalokanam ||23|| viá¹£á¹varthadÄnaá¹15 vividhopacÄrÄ16 nyÅ«napÅ«raá¹am17 | Åayanaá¹18 mahimÄrcÄyÄḥ19 ÅrÄ«mannÄmnas tathÄdbhutaḥ20 ||24|| nÄmÄparÄdhÄ21 bhaktiÅ ca22 premÄthÄÅrayaá¹Ädayaḥ23 | |
22devotion to the saints (10.319â367); Vaiá¹£á¹ava scriptures (10.368â375); the ÅrÄ«mad-bhÄgavata (10.376â417); narrations of the Lordâs pastimes (10.418â474); Bhagavaddharma (10.475â536); oneâs duties in the evening (11.1â7); 23the omission of the fault of non-performed rituals (11.8â12); specifics of worship at three times of the day (11.13â38); duties at night (11.39â56); the DarÅana in order to perfect the result of the worship, etc. (11.57â63); Devotion: honouring them by approaching them, reciting hymns and so on. Narrations of the Lordâs pastimes means listening to and reciting them, as well as the fault of giving up that. Oneâs duties in the evening refers to rituals such as SandhyÄ. The omission of the fault of non-performed rituals means the conclusion that such faults do not pertain to Vaiá¹£á¹avas. [â¦] Duties at night refer to rituals such as offering the Lord his bed after song and dance. DarÅana: viewing the sacred image one has worshipped. Etc. refers to the means to attain the result of the worship for those lacking the means. 24gifts for the sake of Viá¹£á¹u (11.64â119); various offerings (11.120â143); correcting deficiencies (11.144â149); sleeping (11.150â175); the greatness of worship (11.176â270) and the holy name (11.271â472); its marvellous character (11.473â520); 25the offences against the name (11.521â528); devotion (11.529â632); divine love |
satÄṠ⦠tathÄ] R2 R3 satÄá¹ samÄgamavidhis 7 teá¹£Äá¹ sanmÄnanÄdi ca 8 | vaiá¹£á¹avÄni ca ÅÄstrÄá¹i 9 ÅrÄ«madbhÄgavataá¹ tataḥ 10 ||
lÄ«lÄkathÄ â¦ nijakriyÄḥ] R2 R3 mahimÄ viá¹£á¹uÅÄstrasya vaktur 11 lÄ«lÄkathÄdi ca 12 | : R2 add. mÄhÄtmyaá¹ bhagavaddharmasyopadeá¹£á¹uÅ ca 13 | vaiá¹£á¹avÄḥ dharmÄs 14 tathÄ tanmahimÄ 15 tallÄ«lÄkÄ«rtanasya ca 16 || : R2 R3 add. ekÄdaÅe vilÄse âtha sÄyantananijakriyÄḥ 1 |
parÄ«hÄras] R2 R3 ins. 2
trikÄlÄrcÄ] V2 trikÄlÄrcana-
viÅeá¹£ataḥ] R2 R3 ins. 3
ká¹tyÄny] R2 R3 ins. 4
siddhyÄdi] R2 R3 ins. 5
darÅanam] R2 R3 ins. 6
tyÄge] V1 -tyÄga-
karma] B1 om.
karmapÄtasya] B2 [â¦]
ity ⦠arthaḥ] B1 deest
chayano] B1 B2 -pūjano-
aÅaktasya] B1 B2 aÅÄntasya
dÄnaá¹] R2 R3 ins. 7
vividhopacÄrÄ] R2 R3 ins. 8 : Pa vividhopacÄrÄn
pÅ«raá¹am] R2 R3 ins. 9
Åayanaá¹] R2 R3 ins. 10
mahimÄrcÄyÄḥ] R2 R3 ins. 11 : Od gl. paraá¹ Åayanam
tathÄdbhutaḥ] R2 R3 ins. 12 | tato nÄmÄrthavÄdasya kalpanÄyÄá¹ hi (R2 om.) dÅ«á¹£aá¹am 13 |
nÄmÄparÄdhÄ] R2 R3 ins. 14
ca] R2 R3 ins. 15
premÄthÄÅrayaá¹Ädayaḥ] R2 R3 premÄ ca 16 Åaraá¹Ägatiḥ 17
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paká¹£eá¹£v ekÄdaÅÄ« sÄá¹ gÄ ÅrÄ«dvÄdaÅyaá¹£á¹akaá¹ mahat ||25|| ká¹tyÄni mÄrgaÅÄ«rá¹£ÄdimÄseá¹£u dvÄdaÅeá¹£v api1 | |
(11.633â645); taking shelter, etc. (11.646â801); fortnightly duties, such as EkadaÅÄ« with its limbs and the eight great DvÄdaÅÄ«s (12.1â13.565); 26the duties during the twelve months beginning with MÄrgaÅÄ«rá¹£a (14.1â16.438); PuraÅcaraá¹a (17.1â |
paká¹£eá¹£v ⦠api] R2 R3 tataÅ coccÄvacÄcÄrÄ vaiá¹£á¹avÄnÄá¹ sukhapradÄḥ 18 || dvÄdaÅÄdidvaye suá¹£á¹u paká¹£aká¹tyÄnirÅ«paá¹e | daÅamyekÄdaÅÄ«dvÄdaÅyÄdÄ«nÄá¹ ca vinirá¹ayaḥ || tatrÄdau dvÄdaÅo nityatvÄdikaá¹ hi vratasya vai 1 | vrate ÅrÄddhaniá¹£edhaÅ ca 2 nirá¹ayaÅ cÄdhikÄriá¹aḥ 3 || vratÄÅaktau pratinidhir 4 vratasya mahimÄ tataḥ 5 | vratÄhanirá¹ayaḥ 6 sÄmÄnyato viddhÄvratasya ca 7 || aruá¹odayavedhasya parityÄgo viÅeá¹£ataḥ 8 | aruá¹odayacihnaá¹ ca 9 samÄdhÄnaá¹ tataḥ param || ardharÄtravedhavidhes 10 tyÄgaÅ ca tadantaram | ÅuddhÄvrataviÅeá¹£asya 11 samÄdhÄnaá¹ tataḥ param || pÅ«rvavratÄdeḥ 12 saá¹dehanirÄsasya vidhis tataḥ 13 | trayodaÅe vratasyÄsya pÅ«rvavÄsarajÄ ká¹tiḥ 1 | vratavÄsarajaá¹ ká¹tyam 2 upavÄsasya laká¹£aá¹am 3 || vrate ânye niyamÄḥ 4 pÅ«jÄdikam 5 jÄgaraá¹aá¹ tataḥ 6 | dinaká¹tyaá¹ pÄraá¹aá¹ ca 7 tatra dvÄdaÅyapeká¹£aá¹aá¹ 8 || tasyÄlpatve samÄdhÄnaá¹ 9 saá¹kaá¹e pÄraá¹asya ca 10 | harivÄsarakÄle ca pÄraá¹asya niá¹£iddhatÄ 11 || unmÄ«lanyÄdyaá¹£á¹amahÄdvÄdaÅÄ«nÄá¹ viÅeá¹£ataḥ nirÅ«paá¹am 12 | tathÄ kÄlanirá¹ayaḥ pÄraá¹asya ca 13 | punar aá¹£á¹advÄdaÅÄ«nÄá¹ mahimÄdi (R3 mahimÄ ca) viÅeá¹£ataḥ 14 || tataḥ paraá¹ pÅ«janaá¹ ca dhÄtryÄḥ ká¹á¹£á¹asukhÄvaham 15 | mÄrgaÅÄ«rá¹£Ädiá¹£aá¹mÄsaká¹tyaá¹ suá¹£á¹hu caturdaÅe | tatrÄdau mÄrgaÅÄ«rá¹£asya Åreá¹£á¹atvaá¹ 1 ká¹tinirá¹ayaḥ 2 || tataḥ pauá¹£asya ká¹tyaá¹ ca 3 mÄghasya ká¹tanirá¹ayaḥ 4 | tatra snÄnasya nityatvam 5 adhikÄravinirá¹ayaḥ 6 || mÄhÄtmyaá¹ tasya 7 vÄsantÄ« pañcamÄ« 8 ca tataḥ param | bhÄ«á¹£á¹Äá¹£á¹amÄ« ca 9 bhaimÄ« ca 10 phÄlgunasya ká¹tis tataḥ || ÅivarÄtrivratasyÄsya niá¹£edhasyÄpi nirá¹ayaḥ (R3 yathÄvidhi vinirá¹ayaḥ) 12 | govindadvÄdaÅÄ« cÄnte 13 vasantotsavanirá¹ayaḥ 13 || caitraká¹tye site paká¹£e ÅrÄ«rÄmanavamÄ«vratam 15 | ekÄdaÅyÄá¹ dolayÄtrÄ 16 dvÄdaÅyÄá¹ damanÄrpaá¹am 17 || tato vaiÅÄkhaká¹tye tu vratasañcayanirá¹ayaḥ 18 | tanmÄhÄtmyaá¹ 19 vidhis tatra prÄtaḥ snÄnÄdikarmaá¹aḥ 20 || tataḥ ÅuklacaturdaÅyÄá¹ narasiá¹havratotsavaḥ 21 | paurá¹amÄsÄ« 22 tataḥ samyag vaiÅÄkhaÅÄktakarma ca 23 || jyaiá¹£á¹hÄdipañcamÄsÄnÄá¹ ká¹tyaá¹ pañcadaÅe tataḥ | tatrÄdau jyaiá¹£á¹haká¹tye tu jale pÅ«jÄvidhir hareḥ 1 || tanmÄhÄtyaá¹ 2 tatas tatra nirjalaikÄdaÅÄ« vratam 3 | ÅucÄ«ká¹tye taptamudrÄdhÄraá¹aá¹ dvÄdaÅÄ«dine (R3 pÄraá¹e hani) 4 || tataÅ ca ÅÄyanÄ« kṣīrÄrá¹avasuá¹£á¹humahotsavaḥ 5 | cÄturmÄsyavrate kÄlanirá¹ayo 6 niyamÄs tataḥ 7 || tataḥ (R3 nabhaḥ) ká¹tye pavitrÄyÄropaá¹aá¹ dvÄdaÅÄ«dine 8 | mukhyagauá¹avibhedena tatkÄlasyÄpi nirá¹ayaḥ 9 || paurá¹amÄsyÄá¹ hare raká¹£Äbandhanaá¹ vidhipÅ«rvakaá¹ 10 | tataḥ paraá¹ bhÄdraká¹tye ká¹á¹£á¹ajanmÄá¹£á¹amÄ«vrate || tadutpattir 11 nityatÄdi 12 mÄhÄtmyaá¹ ca 13 tataḥ param | vratÄhanirá¹ayaḥ 14 pÅ«rvaviddhÄvrataniá¹£edhanam 15 || gautamÄ«tantravacanair vratÄder nirá¹ayaḥ punaḥ 16 | tataḥ pÄraá¹akÄlasya nirá¹ayas 17 tadvrate vidhiḥ 18 || Åuklapaká¹£e (R3 paká¹£advaye) caturthyÄá¹ vai niá¹£edhaÅ candradarÅane 19 | aá¹£á¹amyÄá¹ ca (R3 ÅuklÄá¹£á¹amyÄá¹) mahÄlaká¹£mÄ«pÅ«janaá¹ 20 tad anantaram || ekÄdaÅyÄá¹ bhagavataḥ pÄrÅvasya parivartanam 21 | Åravaá¹ÄdvÄdaÅÄ« sÄá¹ gÄá¹ 22 cÄÅvine vijayotsavaḥ 23 || Åoá¸aÅe tÅ«rjaká¹tye tu vratasya nityatÄ 1 tataḥ | Å«rjasya mahimÄ 2 tatra vratasyÄpi 2 tataḥ param || dÄ«padÄnasya mÄhÄtmyaá¹ vividhaá¹ paramÄdbhutam 4 | tato deÅaviÅeá¹£e ca Å«rjasya mahimÄdhikaḥ 5 || Å«rjaká¹tyavidhis 6 tatra niá¹£edhasyÄpi nirá¹ayaḥ 7 | pÅ«jÄvidhis 8 tataḥ ká¹á¹£á¹Äá¹£á¹amyÄdiká¹tinirá¹ayaḥ 9 || darÅaká¹tyaá¹ 10 tataḥ Åuklapratipatká¹tyanirá¹ayaḥ 11 | govardhanÄdipÅ«jÄhanirá¹ayaḥ 12 pÅ«jane vidhiḥ 13 || krÄ«á¸anaá¹ ca gavÄá¹ 14 tasya mahimÄ 15 balipÅ«janam 16 | ká¹tyaá¹ yamadvitÄ«yÄyÄá¹ 17 gopÄá¹£á¹amyÄs tataḥ param 18 || sÄá¹ gaá¹ prabodhanÄ«ká¹tyaá¹ 19 mÄhÄtmyaá¹ jÄgarasya ca 20 | pÄraá¹Ädinaká¹tyÄni 21 bhÄ«á¹£mapañcadinÄdi ca 22 || tathÄdhimÄsaká¹tyaá¹ ca 23 saptapÅ«rvadaÅe tataḥ |
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puraÅcaraá¹aká¹tyÄni mantrasiddhasya laká¹£aá¹am1 ||26|| mÅ«rtyÄvirbhÄvanaá¹ mÅ«rtipratiá¹£á¹hÄ ká¹á¹£á¹amandiram | jÄ«rá¹oddhá¹tiḥ ÅrÄ«tulasÄ«vivÄho ânanyakarma ca2 ||27|| viá¹£á¹varthaá¹ kapilÄdi3dÄnam | taddugdhÄdinÄ nityapÅ«jÄsiddher nityapÅ«jÄrthadravyadÄnÄbhiprÄyato vÄ nityaká¹tyamadhye likhitam | nyÅ«napÅ«raá¹am alabdhopacÄrasamÄdhÄnaá¹ Åayanaá¹ nijaÅayanavidhiḥ | arcÄyÄḥ ÅrÄ«bhagavatpÅ«jÄyÄ mahimÄ mÄhÄtmyaá¹ |
244); characteristics of having perfected the mantra (17.245â274); 27fashioning an image (18.1â481); installing an image (19.1â1048); Ká¹á¹£á¹aâs temple (20.1â332); renovating an old one (20.333â341); the marriage of blessed TulasÄ« [20.342â363]; and the duties of the exclusively devoted (20.364â386). Gifts for the sake of Viá¹£á¹u means gifts such as a brown cow. This is mentioned among the daily mandatory duties since it perfects the daily mandatory duties through products such as its milk, or since its purpose is to give the items for the daily mandatory duties. Its marvellous character: thinking that there is any exaggeration in the greatness of the name of the Lord is |
puraÅcaraá¹a ⦠laká¹£aá¹am] R2 R3 puraÅcaraá¹aká¹tye tu tasyÄvaÅyakatÄ puraḥ 1 || tanmÄhÄtmyaá¹ ca 2 niyamaḥ sthÄnÄnÄá¹ 3 grahaá¹aá¹ bhuvaḥ 4 | bhaká¹£yÄdiniyamaḥ 5 ká¹tyÄny 6 Äsane niyamas tataḥ 7 || japamÄlÄ ca 8 nirmÄá¹avidhiḥ 9 saá¹skÄra eva ca 10 | tadbhede niyamaÅ cÄdhikÄriá¹aÅ ca 11 || tato jape nirá¹ayaÅ cÄá¹ guleḥ parvÄdÄ«nÄm 12 | atha jape guá¹Äḥ 13 doá¹£ÄÅ ca 14 japabhedÄs tallaká¹£aá¹Ädi ca (R3 tataḥ param) 15 | tasya ca mÄhÄtmyaá¹ (R3 tanmÄhÄtmyaá¹) 16 tadvidhir (R3 ins. ca) 17 homaniyamaÅ ca (R3 homasya niyamas tataḥ) 18 japasya ca (R3 japasya saá¹khyÄniyamas) 19 || tarpaá¹Ädi ca (R3 tarpaá¹ÄdikriyÄ tataḥ) 20 viprÄá¹Äá¹ bhojanaá¹ (R3 viprÄá¹Äá¹ bhojanaá¹ caiva) 21 riktapÅ«raá¹am (R3 tato riktasya pÅ«raá¹am) 22 | tataḥ saá¹ká¹£iptavidhinÄ puraÅcaraá¹akalpanam 23 || laká¹£aá¹aá¹ siddhamantrasya 24 ká¹tyaá¹ tasya 25 tataḥ param | asiddhasÄdhanopÄyÄḥ 26 yantraá¹ ca 27 pakvayoginÄm | ká¹tyaá¹ cottarakÄlÄ«nÄá¹ gautamÄ«tantradarÅitam 28 ||
mÅ«rtyÄvirbhÄvanaṠ⦠ca] R2 R3 vilase âá¹£á¹ÄdaÅe ÅrÄ«mÅ«rtyÄvirbhavakarmaá¹i | tanmÄhÄtmyaá¹ puras 1 tasya vidhis 2 tanmÄnanirá¹ayaḥ 3 || tadÄrambhe ca ká¹tyÄni 4 mÅ«rtyaá¹ gÄá¹ gulinirá¹ayaḥ 5 | ÅrÄ«mÅ«rtÄ«nÄá¹ viÅeá¹£eá¹a parimÄá¹aviÅiá¹£á¹atÄ 6 || dravyabhedÄn mÅ«rtibhedaḥ 7 ÅilÄyÄgrahaá¹aá¹ tataḥ 8 | ÅilÄyÄ laká¹£aá¹aá¹ 9 Åilpaká¹tyaá¹ 10 nÄnÄvidhaá¹ tataḥ | piá¹á¸akÄlaká¹£aá¹aá¹ pañcarÄtraÅÄstrÄdidarÅanÄt 11 || Å«naviá¹Åe vilÄsasya (R3 vilÄse âtha) pratiá¹£á¹hÄ vidhikarmaá¹i | pratiá¹£á¹hÄlaká¹£aá¹aá¹ 1 tasya mÄhÄtmyaá¹ 2 kÄlanirá¹ayaḥ 3 || tasyÄḥ sthÄnaá¹ cÄ4dhikÄrÄ« 5 sthÄpakÄdeÅ ca laká¹£aá¹am 6 | sthiramÅ«rtipratiá¹£á¹hÄyÄḥ prÄraá¹bhas 7 tadanantaram || maá¹á¸apasya ca nirmÄá¹aá¹ 8 vedyÄdÄ«nÄá¹ 9 ghaá¹asya ca | sthÄpanaá¹ 10 vaiÅvajÄdÄ«nÄá¹ 11 lokapÄlÄdipÅ«janam 12 || ghaá¹ÄnÄm adhivÄsaá¹ ca 13 ÅrÄ«mÅ«rteḥ snÄnamaá¹á¸ape | praveÅanaá¹ ca 14 snapanaá¹ 15 netronmÄ«lanam eva ca 16 || netrÄbhyañjanam 17 arghyÄdyarpaá¹am 18 snapanaá¹ punaḥ 19 | mÄhÄtmyaá¹ snapanasya 20 ÅrÄ«mÅ«rter utthÄpanaá¹ tataḥ 21 || praveÅanaá¹ ca ÅrÄ«mÅ«rter adhivÄsanamaá¹á¸ape 22 | snÄpanasya prakÄrÄdi 23 ÅrÄ«mÅ«rter adhivÄsanam 24 || brÄhmaá¹asthÄpanaá¹ 25 dvÄrajapasya niyamas 26 tataḥ | homo 27 âdhivÄsanasyÄpi mahimÄ ca 28 tataḥ param || prÄsÄder garttanirmÄá¹aá¹ 29 piá¹á¸ikÄyÄÅ Åodhanam 30 | ÅrÄ«mÅ«rter vijayas tatra 31 rÄtnÄdinyÄsa eva ca 32 || atha kÄmaviÅeá¹£eá¹a dravyanyÄsaviÅiá¹£á¹atÄ 33 | maá¹ galasnapanaá¹ 34 garttalepanaá¹ ca 35 tataḥ param || indrÄdibalidÄnaá¹ ca 36 mandirÄntaḥ praveÅanaá¹ 37 | nyÄsÄdipiá¹á¸ikayÄÅ ca 38 ÅrÄ«mÅ«rtisthÄpanaá¹ tataḥ 39 || tadantaraká¹tyÄni 40 viÅeá¹£aÅ ca jape vidhiḥ 41 | mahÄpÅ«jÄ 42 bhagavataḥ sÄnnidhyasya ca laká¹£aá¹am 43 || ÄcÄryÄdeÅ ca sammÄnaá¹ 44 sthiratÄpÄdanaá¹ tataḥ 45 | tatra (R3 deest) ká¹tyaviÅeá¹£eá¹a phalasyÄpi viÅiá¹£á¹atÄ 46 || caturthÄ«karma 47 yajñÄntasnÄnaá¹ 48 homasamÄpanam 49 | yajamÄnÄbhiá¹£ekaÅ ca 50 punaḥ sammÄnanaá¹ tataḥ | ÄcÄryÄdeḥ 51 dvajÄyÄÅ ca ropaá¹aá¹ paramÄdbhutam 52 || calamÅ«rtipratiá¹£á¹hÄ ca hayaÅÄ«rá¹£amate puraḥ 53 | tato baudhÄyanamate 54 pratiá¹£á¹haikÄdhvare vidhiḥ 55 | vaiguá¹ye ca punas tasyÄḥ saá¹skÄraÅ ca satÄá¹ mataḥ 56 || viá¹Åe mandiranirmÄá¹aá¹ samÄhÄtmyaá¹ 1 tataḥ param | tatkÄlanirá¹ayaḥ 2 sthÄnaá¹ prÄdÄsya 3 tataḥ param || tatÅodhanÄni 4 bhÅ«meÅ ca grahaá¹aá¹ 5 sÄdhanaá¹ diÅÄ 6 | vÄstumaá¹á¸ala 7 tatpÅ«jÄvidhÄnaá¹ (R3 vÄstumaá¹á¸alaá¹ 7 tatkrameá¹a tatpÅ«jÄvidhÄnaá¹) paramÄdbhutam 8 || tataḥ prÄsÄdamÅ«lasya prÄrambhaḥ 9 prastarasya ca | laká¹£aá¹aá¹ 10 ceá¹£á¹akÄyÄÅ ca 11 ÅilÄdinyÄsanirá¹ayaḥ 12 || laká¹£aá¹Äni tataḥ prÄsÄdÄdÄ«nÄá¹ 13 maá¹á¸apasya ca 14 | dvÄrasya ca (R3 deest) nirá¹ayaḥ 15 prÄkÄrÄdinirá¹aya eva ca 16 || vá¹ká¹£asya ropaá¹ÄdÄ«nÄá¹ 17 coddhá¹tir jÄ«rá¹avastunaḥ 18 | vivÄhas tulasÄ«devyÄÅ 19 cÄnte caikÄntinÄá¹ ká¹tiḥ 20 ||
kapilÄdi] B1 B3 kapilÄ-
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ÅrÄ«mannÄmnaÅ ca mahimÄ | adbhuta iti ÅrÄ«1bhagavannÄmamÄhÄtmye ârthavÄdakalpanÄ paramadoá¹£ÄvahÄ | nÄmasevayÄ nÄmÄparÄdhaká¹£ayaÅ cety api2 sÅ«cayati | bhaktiḥ ÅrÄ«bhagavadbhakter daurlabhÄdimÄhÄtmyaá¹ laká¹£aá¹aá¹ cety arthaḥ | premÄ premasampattilaká¹£aá¹am ity arthaḥ | ÄÅrayaá¹aá¹ Åaraá¹Ägatis3 tasya kÄdÄcitkatve âpi nityaká¹tyÄntarlekho nityaá¹ ÅrÄ«4bhagavatsthÄnÄÅrayÄdilaká¹£aá¹atayÄ nityam ÄnukÅ«lyasya saá¹ kalpÄdilaká¹£aá¹atayÄ ca nityaká¹tyÄntare ca5 paryavasÄnÄt | ÄdiÅabdena uccÄvacasadÄcÄrÄḥ | evaá¹ lekhyanityaká¹tyÄni krameá¹a pratijñÄya paká¹£aká¹tyamÄsaká¹tyÄdÄ«ni lekhyÄni pratijÄnÄ«te paká¹£eá¹£v ityÄdinÄ | aá¹ gÄni daÅamyÄdidinatrayaniyamÄḥ jÄgaraá¹aá¹ dvÄdaÅyapeká¹£aá¹ÄdÄ«ni ca taiḥ sahitam ekÄdaÅÄ«vratam | tattanmÄhÄtmyaá¹ tat6tadvratadinanirá¹ayÄdi cety arthaḥ | evam anyad7 apy Å«hyam | sÄá¹ geti liá¹ gavacanavyatyayena8 sarvatra yathÄyathaá¹ yojyam | siddhasya puraÅcaraá¹ÄdinÄ siddhamantrasyety arthaḥ | mÅ«rtÄ«nÄá¹ ÅrÄ«bhagavatpratimÄnÄm ÄvirbhÄvanaá¹ ÅilpÄdidvÄrÄ niá¹£pÄdanam ity arthaḥ | kathañcid vaiguá¹ye ÅrÄ«mÅ«rteḥ punaḥ saá¹skÄraḥ pratiá¹£á¹hÄ vidhyantar9gata eveti pá¹thak nollikhitaḥ10 | evaá¹ prakÄrÄdinirá¹ayavá¹ká¹£aropaá¹Ädikam api mandirÄnusaá¹ gikatayÄ prá¹hak nollikhitam | jÄ«rá¹ÄnÄá¹ prÄsÄdÄdÄ«nÄm uddhá¹tir uddhÄraḥ11 | ananyÄnÄm12 ekÄntinÄá¹13 ká¹tyam ||27|| tatra gurÅ«pasatti14kÄraá¹am15 ká¹payÄ ká¹á¹£á¹adevasya tadbhaktajanasaá¹ gataḥ | bhakter mÄhÄtmyam Äkará¹ya tÄm icchan sadguruá¹ bhajet ||28|| adhunÄ pratijñÄtaá¹ tat tad eva vistÄrya likhati tatretyÄdinÄ yÄvat samÄpti | tatra teá¹£u ÅrÄ«16gurÅ«pasatteḥ prapadyeta upÄsÄ«ta saá¹ÅrayÄ«tyetyÄdinÄgre lekhyÄyÄḥ kÄraá¹am idaá¹ likhyata iti Åeá¹£aḥ | evam agre âpi sarvatra | tad eva likhati ká¹payetyÄdinÄ puruá¹£o vedety antena | ká¹á¹£á¹adevasya ká¹payÄ yas tasya bhaktajanaiḥ17 saá¹ gas tasmÄt | mÄhÄtmyaá¹ moká¹£Äd apy ÄdhikyÄdi | tÄá¹ bhaktim | santaá¹ lekhyalaká¹£aá¹air uttamaá¹ gurum ÄÅrayet ||28|| |
the cause of the greatest sin. It is indicated that by reciting the name, even offences to the name are destroyed. Devotion means the characteristics and the greatness of devotion to the Lord, how rare it is, etc. Divine love refers to the characteristics of one who has attained divine love. Taking shelter: even though it occurs on particular occations, it is described in the context of the daily mandatory duties since it is a consequence of them. A person who has taken shelter is characterised by having daily taken shelter at the abode of the Lord, and by daily accepting the favourable and so on. Etc. means various rules of conduct. Now, having stated the daily duties that will be given, one after the other, the author introduces what will be written about the fortnightly duties, monthly duties and so on with the words fortnighly duties. With its limbs means the rules for the three days beginning with DaÅamÄ«, the vigil and things pertaining to DvÄdaÅÄ«. It also refers to the greatness of all these and to the regulations for these days of vows. [â¦] Fashioning an image means the crafting of images of the Lord with the help of craft and so on. Since the re-consecration of a defective image is included within the rules given, it is not separately mentioned. Similarly different rules concerning the planting of trees and so on are not separately mentioned, since they are connected with the temple construction. Renovating an old one refers to temples and so on. [â¦] The Reason for Approaching a Guru 28Having by Lord Ká¹á¹£á¹aâs mercy heard about the greatness of devotion in the company of his devotees, desiring it, one should worship a true guru. Now, elaborating on each of the subjects previously mentioned, the author writes the rest of the book. Here, in verses 28â35, the reason is given for why he will later write that one should approach a guru, surrender to him, serve him, hear from him, and so on. He will also do similarly everywhere below. [â¦] The greatness: how it, that is devotion, is superior even to liberation. One should take shelter of a true guru, the most excellent guru, having the characteristics that will be given below. |
ÅrÄ«] B1 deest
api] V2 B1 Ädi
Åaraá¹Ägatis] V1 Åaraá¹Ägates
ÅrÄ«] B2 deest
ká¹tyÄntare ca] Edd -antareva
tat] V1 V2 B1 deest
anyad] B2 B3 agre
vyatyayena] V1 V2 -vyatyaye âpi : B1 B2 B3 ins. agre âpi
pratiá¹£á¹hÄ â¦ antar] B1 B2 -pratiá¹£á¹hÄntar-
nollikhitaḥ] B1 na likhitaḥ
uddhÄraḥ] B1 deest
uddhá¹tir ⦠ananyÄnÄm] B2 om.
ekÄntinÄá¹] B2 ekÄntikÄnÄá¹
gurÅ«pasatti] V2 R2 R3 Pa B1 Od Edd ante ÅrÄ«-
kÄraá¹am] R2 R3 ins. 1
ÅrÄ«] V22 i.m.
janaiḥ] B2 -gaá¹aiḥ
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atrÄnubhÅ«yate nityaá¹ duḥkhaÅreá¹Ä« paratra ca | duḥsahÄ ÅrÅ«yate ÅÄstrÄt1 titÄ«rá¹£ed api tÄá¹ sudhīḥ ||29|| nanu viá¹£ayasukhÄsaktÄnÄá¹ tÄdá¹ÅajñÄnaá¹ durghaá¹am eveti kuto bhaktÄ«cchÄstu? satyaá¹, duḥkhasÄgarataraá¹ecchayÄpi bhaktiá¹ vÄñchan sadgurum apeká¹£etaivety ÄÅayena likhati atreti | duḥkhasya Åreá¹Ä« paramparÄ ÅÄstrÄc chrÅ«yata iti vedavÄkye viÅvÄsÄt sÄpi pratyetavyaiva na tv aviÅvasanÄ«yety arthaḥ | atas tÄá¹ duḥkhaÅreá¹Ä«m api tarÄ«tum icchet | mÄ tÄdá¹ÅamÄhÄtmyaá¹ bhaktim icchatv ity aho bata Åocyate ity apiÅabdÄrthaḥ | sudhÄ«Å cet, anyathÄ vicÄrÄbhÄvena paÅuvan nirbuddhir evety arthaḥ | yad vÄ, mithyÄduḥkhÄvalÄ«sahanena vyÄdhÄdivat kudhÄ«r evety arthaḥ ||29|| tathÄ coktam ekÄdaÅaskandhe bhagavatÄ ÅrÄ«dattenaâ2 labdhvÄ sudurlabham idaá¹ bahusambhavÄnte mÄnuá¹£yam arthadam anityam apÄ«ha dhÄ«raḥ | tÅ«rá¹aá¹3 yateta na pated4 anumá¹tyu5 yÄvan niḥÅreyasÄya viá¹£ayaḥ khalu sarvataḥ syÄt ||30|| svalikhitam etad eva mahÄpurÄá¹oktapadyadvayena pramÄá¹ayati tathÄ coktam iti | ye ÅrÄ«bhÄgavatÄdÄ«nÄá¹ ÅlokÄrthÄ viditÄ hi te | sudurgamas tathÄpy arthas teá¹£u kaÅcid viÅi- |
29One always experiences an unbearable multitude of misery in this world, and as scripture explains, in the next world as well. A thoughtful person should hence desire to cross over it.1 Now, for those who are attached to sense-enjoyment such knowledge is certainly hard to attain. How then will there be a desire for devotion?âThat is true. Thinking, âDesiring devotion even in order to cross the ocean of misery, one looks for a true guruâ, the author writes this verse. âOne hears about the succession of suffering from scriptureâ: by faith in the words of the Veda even this is to be acknowledged. The meaning is that one should not doubt it. Knowing this, one should desire to cross this succession of misery. The meaning of the word hence is, âI have no desire for devotion even though it is of such greatness! What a misfortune!â One does so if one is a thoughtful person, because otherwise one will be thoughtless like an animal, since one does not deliberate at all. Or else, one is foolish like a hunter or the like, by patiently enduring one pointless sorrow after the other. This has been explained by Lord ÅrÄ«datta in the Eleventh Book (BhÄgavata PurÄá¹a 11.9.28): 30After many births, having attained this very rare, impermanent, yet fruitful human life, the wise one should here quickly strive for the highest good as long as he, subject to death, has not yet fallen. Sense objects are found everywhere! What he has written himself he here now proves with two verses from the great PurÄá¹a. For those who know the meaning of the verses of texts like the blessed BhÄgavata, even a very difficult subject is revealed.2 |
duḥsahÄ â¦ ÅÄstrÄt] Od gl. (ÅÄstrÄt duḥsahÄ jñeyÄt)
bhagavatÄ ÅrÄ«dattena] Od deest
tÅ«rá¹aá¹] Od gl. (ÅÄ«ghram)
pated] B3 yated
má¹tyu] Od gl. (atiprayatnena)
The corresponding verse of the Viá¹£á¹ubhakticandrodaya (VBC) is âDrowning in the ocean of Saá¹sÄra, to perfect himself a wise man should understand Saá¹sÄra to be worthless (asÄra) and approach the guru for shelterâ (1a, saá¹sÄrÄrá¹avasaá¹viá¹£á¹o manīṣī svÄtmasiddhaye | saá¹sÄrÄsÄratÄá¹ jñÄtvÄ guruá¹ Åaraá¹am Ävrajet ||).
This appears to be an original verse of the commentatorâs.
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á¹£yate1 || tathÄ hi má¹tyor anu paÅcÄt yÄvan na patet tÄvad eva niḥÅreyasÄya tÅ«rá¹aá¹ yateta | yad vÄ, anu2 nirantaraá¹ má¹tyavo maraá¹Äni yasya | yad vÄ, má¹tyuhetavo rogÄdayo má¹tyava iva vividhabahulamahÄduḥkhÄni vÄ yasmin tat | viá¹£ayas tu sarvataḥ ÅvÄdi3yoniá¹£v api syÄd eva ||30|| svayaá¹ ÅrÄ«bhagavatÄ caâ4 ná¹deham Ädyaá¹ sulabhaá¹ sudurlabhaá¹ plavaá¹ sukalpaá¹ gurukará¹adhÄram | mayÄnukÅ«lena nabhasvateritaá¹ pumÄn bhavÄbdhiá¹ na taret sa ÄtmahÄ ||31|| svayam iti nijeá¹£á¹adaivataÅrÄ«ká¹á¹£á¹ÄbhiprÄyeá¹a | yad vÄ, ká¹á¹£á¹as tu bhagavÄn svayam ity abhiprÄyeá¹a cakÄrÄd uktam iti pÅ«rvagatapadenÄnvayaḥ | evam agre âpi boddhavyam | ná¹dehaá¹ plavaá¹ nÄvaá¹5 prÄpyety adhyÄhÄraḥ | Ädyaá¹ sarvaphalÄnÄá¹ mÅ«lam, etad upÄrjitakarmabhiḥ sarvaphalÄvÄpteḥ6 sudurlabham udyamakoá¹ibhir api prÄptum aÅakyam | tathÄpi sulabhaá¹7 yadá¹cchayÄ8 labdhatvÄt | sukalpaá¹ paá¹utaram | guruḥ saá¹ÅritamÄtra eva kará¹adhÄro netÄ yasya tat | mayÄ smá¹tamÄtreá¹ÄnukÅ«lena mÄrutena preritam | yad vÄ, atrÄpi ká¹tvety adhyÄhÄryaá¹ vaktur gÄmbhÄ«ryeá¹a taduktau svabhÄvata9 unneyaÅatÄpÄtÄt | tataÅ cÄyam arthaḥ | ná¹deham idaá¹ gurukará¹adhÄraá¹ ká¹tvÄ kará¹adhÄranÄ«yamÄnaplavavad ÄÅrayamÄtreá¹a guruá¹Ä satká¹tyÄbhimukhaá¹ pravartya tathÄnukÅ«lavÄtapreritavat smá¹timÄtreá¹a mayÄdhiá¹£á¹hitaá¹ satká¹tÄrthaá¹ ká¹tvÄ yo na taret sa Ätmahaiveti10 ||31|| |
[â¦] Subject to death can also mean for whom there are unending deaths, or else, one who is afflicted by death, meaning diseases and so forth causing death and different and numerous great sufferings. Sense objects are found everywhere, even in births such as that of a dog. The Lord himself has also said (BhP 11.20.15): 31One who does not cross the ocean of worldly existence with the foremost, easily attained, difficult to attain, well-constructed boat of the human body, with the guru as pilot, blown forward by the wind of my grace, is a killer of the self. The Lord himself means the authorâs own chosen deity, that is, ÅrÄ« Ká¹á¹£á¹a.1 Or else it refers to the statement, âBut Ká¹á¹£á¹a is the Lord himselfâ (BhP 1.3.28). The word also means that this statement should be connected with the previous one. Later cases of this should be understood in the same way. [â¦] Foremost means the root of all results, since the human body can attain all kinds of results by performing deeds. Difficult to attain: not even by tens of millions of efforts is one able to attain it. Nevertheless, it is easily attained since it is attained unexpectedly. Well-constructed means very clever. Just by his being approached, the guru becomes its pilot or guide. By the wind of my grace: by the wind of simply remembering me. Or else, âhaving made [the guru the pilot]â should be supplied here as well, because of the hundreds of inferences that the gravity of the speaker naturally causes to descend into this statement. And this is the meaning: having made the guru pilot of this human body by simply surrendering to him, it is prompted towards good conduct by the guru, like a boat led by a pilot. Then, simply by remembrance, as if propelled forward by a favourable wind, it attains the true goal superintended by me. One who [nevertheless] does not cross [the ocean of worldliness] is indeed a killer of the self. |
viÅiá¹£yate] B3 viÅadyate
anu] B1 anv anu
ÅvÄdi] Edd paÅvÄdi-
bhagavatÄ ca] Od bhagavatoktam
nÄvaá¹] B1 ins. sukalpaá¹
phalÄvÄpteḥ] B3 -phalavyÄpteḥ
sulabhaá¹] B1 ins. sat
yadá¹cchayÄ] B3 Edd yadá¹cchÄ-
svabhÄvata] B1 ins. eva
Ätmahaiveti] B1 Ätmahetivat : B2 Ätmahaiva
In this case, the indeclinable svayam is taken to mean âhis ownâ, not âhimselfâ.
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atha ÅrÄ«gurÅ«pasattiḥ1 tatraiva ÅrÄ«prabuddhayogeÅvaroktauâ tasmÄd guruá¹ prapadyeta jijñÄsuḥ Åreya uttamam | ÅÄbde pare ca2 niá¹£á¹Ätaá¹ brahmaá¹y upaÅamÄÅrayam ||32|| evaá¹ kÄraá¹am ullikhya kÄryaá¹ likhati tasmÄd ityÄdinÄ | ÅÄbde brahmaá¹i vedÄkhye nyÄyato niá¹£á¹Ätaá¹ tattvajñam | anyathÄ saá¹ÅayanirÄsakatvÄyogÄt3 | pare ca4 brahmaá¹y aparoká¹£Änubhavena niá¹£á¹Ätam | anyathÄ bodhasañcÄrÄyogÄt | parabrahmaniá¹£á¹Ätatvalaká¹£aá¹am5 upaÅamÄÅrayaá¹ paramaÅÄntam iti | yad vÄ, pare brahmaá¹i ÅrÄ«ká¹á¹£á¹e Åamo moká¹£as tadupari vartata ity upaÅamo bhaktiyogas tadÄÅrayaá¹ sadÄ Åravaá¹akÄ«rtanÄdiparaá¹ ÅrÄ«vaiá¹£á¹avavaram6 ity arthaḥ | anyat samÄnam ||32|| svayaá¹ ÅrÄ«bhagavaduktauâ7 madabhijñaá¹ guruá¹ ÅÄntam upÄsÄ«ta madÄtmakam ||33|| mÄm abhito bhaktavÄtsalyÄdimÄhÄtmyÄnubhavapÅ«rvakaá¹ jÄnÄtÄ«ti tathÄ tam | ata eva mayi ÄtmÄ cittaá¹ yasya taá¹, bahuvrÄ«hau kaḥ | asya padyasya pÅ«rvÄrdhaá¹ yamÄn abhÄ«ká¹£á¹aá¹ seveta niyamÄn matparaḥ kvacit ity atrÄnupayuktatvÄn na likhitam | evam anyatrÄpy agre jñeyam ||33|| |
Approaching a Guru In the words of YogeÅvara Prabuddha in the same book (BhP 11.3.21):1 32Therefore, one who is desirous of the ultimate good should turn to a guru who is immersed in scripture and in the higher Brahman, and sheltered in the highest peace. Now, having described the reason [for approaching the guru], the author describes what to do in verses 32â35. In scripture means in the Brahman called Veda, in a fitting manner immersed, knowing its essence. Otherwise he will not be able to refute doubts. He is also immersed in the higher Brahman by direct experience. Otherwise he would not be able to transmit understanding. The characteristic of being deeply learned in the higher Brahman is that he is sheltered in the highest peace, supremely calm. Or else [the last part of the verse should be construed], sheltered (upaÅama) in the higher Brahman, in ÅrÄ« Ká¹á¹£á¹a, through bhakti-yoga, that which is higher (upa) than the shelter (Åama) or liberation. The meaning is that he should be the most excellent of blessed Vaiá¹£á¹avas by being sheltered in him through being constantly devoted to practices such as hearing and chanting.âOtherwise the meaning is the same. In the words of the Lord himself (BhP 11.10.5):2 33One should turn to a guru who knows me, is calm and whose self is in me. Who knows me, beginning with understanding the greatness of my love for my devotees, etc. Whose self, mind, is in meâthe ka in mad-atmakam indicates that the compound is a bahuvrÄ«hi. The first part of this verseââOne devoted to me should constantly follow rules and regulationsâ has not been given because it is not relevant here. Similar cases later on should be understood in the same way. |
gurūpasattiḥ] R2 ins. 2
ÅÄbde ⦠ca] Od gl. (ÅabdabrahmÄgamamayaá¹ paraá¹ brahma vivekajam iti ÅÄradÄvacanÄt)
ÄyogÄt] V1 Edd -ÄyogyatvÄt
ca] V1 B2 deest
laká¹£aá¹am] Edd laká¹£aá¹adyotakam Äha
varam] B1 B2 -pravaram
ÅrÄ«bhagavaduktau] Od bhagavatoktam
In VBC, folio 2a.
In VBCÂ 1b.
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kramadÄ«pikÄyÄá¹ caâ vipraá¹1 pradhvastakÄmapra2bhá¹tiripughaá¹aá¹3 nirmalÄá¹ gaá¹ gariá¹£á¹hÄá¹ bhaktiá¹ ká¹á¹£á¹Äá¹ ghripaá¹ keruhayugalarajorÄgiá¹Ä«m udvahantam | vettÄraá¹4 vedaÅÄstrÄgamavimalapathÄá¹ sammataá¹ satsu dÄntaá¹ vidyÄá¹ yaḥ saá¹vivitsuḥ pravaá¹atanumanÄ deÅikaá¹ saá¹Årayeta5 ||34|| nirmalÄá¹ gaá¹ vyÄdhirahitam | vedaÅÄstrÄgamÄnÄá¹ ye vimalÄḥ panthÄno6 mÄrgÄs teá¹£Äá¹ vettÄram | satsu satÄá¹ mataá¹7 sammataá¹ | vidyÄá¹ saá¹sÄraduḥkhataraá¹ÄdyupÄyaá¹ mantram | pravaá¹Ä namrÄ vinÄ«tÄ deÅikaikaparÄ vÄ tanur manaÅ ca yasya tathÄ8bhÅ«taḥ san | deÅikaá¹ gurum ||34|| ÅrutÄv apiâ tadvijñÄnÄrthaá¹ sa9 gurum evÄbhigacchet samitpÄá¹iḥ Årotriyaá¹ brahmaniá¹£á¹ham | ÄcÄryavÄn puruá¹£o veda ||35|| evaá¹ pravaá¹atanumana10stvÄdiÅrutyuktasamitpÄá¹itvÄdi ca11 gurÅ«pasatter ÄdyaprakÄro jñeyaḥ ||35|| ÅrÄ«daÅama14skandhe15 Årutistutauâ vijitahá¹á¹£Ä«kavÄyubhir adÄntamanas turagaá¹16 ya iha yatanti yantum17 atilolam upÄyakhidaḥ18 | vyasanaÅatÄnvitÄḥ19 samavahÄya guroÅ caraá¹aá¹ vaá¹ija ivÄja santy aká¹takará¹adharÄ jaladhau ||36|| |
And in the KramadÄ«pikÄ (4.2): 34A BrÄhmaá¹a who has destroyed the troops of enemies like lust, whose limbs are faultless, possessing supreme devotion that hankers after carrying the dust of the twin lotus feet of Ká¹á¹£á¹a, who knows the pure paths of the Vedas, ÅÄstras and Ägamas, whose opinion is consistent with that of the saints, who is restrainedâ to such a guide one truly desirous of knowledge should surrender with humble body and mind. Whose limbs are faultless means free from disease. [â¦] Knowledge means the mantra, the means to overcome the sufferings of repeated birth and death, and so on. With humble body and mind means dedicated only to the guide, the guru. And in the Åruti (Muá¹á¸aka Upaniá¹£ad 1.2.12, ChÄndogya Upaniá¹£ad 6.14.2): 35In order to understand this, one should, carrying firewood in his hands, approach only a guru who is learned in the Åruti and has faith in Brahman. One with a preceptor understands. âHaving humble body and mindâ and âcarrying firewood in oneâs handsâ, as said in the Åruti, should be known to be the way of first approaching a guru. The Mandatoriness of Approaching a Guru In the hymn of the Åruti in the Tenth Book (BhP 10.84.33): 36Those who, controlling their senses and breaths, here struggle to restrain the unsubdued horse of the inconsistent mind, are simply tormented by their methods. Abandoning the feet of the guru they are surrounded by hundreds of calamities. O unborn one! They are like a merchant on the sea without a captain. |
vipraá¹] Od gl. (vipraá¹ gurum)
pra] V1 om.
pradhvasta ⦠ghaá¹aá¹] Od gl. (pradhvastanyasukÄmaprabhÅtÄ«nÄá¹ kÄmaḥ krodhalobhamohamadamÄtsyaryÄá¹Äá¹ ripughaá¹Ä ripusamÅ«ho yasmÄt)
vettÄraá¹] Va2 gl. vettÄraá¹ gurum
saá¹Årayeta] R1 R2 R3 Pa a.c. Od saá¹ÅrayÄ«ta : B2 saá¹ÅrayÄ«ti : Od gl. (ÄÅayaá¹ kurvÄ«ta)
panthÄno] B2 deest
satÄá¹ mataá¹] B2 deest
tathÄ] B3 evaá¹-
sa] B1 B2 B3 Od Edd sad-
mana] B3 i.m.
ca] B1 deest
gurÅ«pasatti] R1 R2 R3 Pa ante ÅrÄ«-
nityatÄ] R2 R3 ins. 3
ÅrÄ«daÅama] V2 ÅrÄ«daÅame : Edd ÅrÄ«bhÄgavate daÅama-
skandhe] V2 deest
vijita ⦠turagaá¹] Od gl. (vijitÄni indriyÄni prÄÅayair javair adamitamanas turagam)
yatanti yantum] Od gl. (niyantuá¹ vaidhikartuá¹ yatanti prayatanti)
upÄyakhidaḥ] Od gl. (upÄyeá¹£u khidyante kliá¹£yanti)
vyasanaÅatÄnvitÄḥ] Od gl. (duḥkhaÅatÄnvitaḥ yuktaḥ)
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vijitendriyaprÄá¹air api adamitamano1 âÅvaá¹ ye niyantuá¹ prayatante, guroÅ caraá¹am anÄÅritya te upÄyeá¹£u khidyante kliÅyantÄ«ty upÄyakhidaḥ santo bahuvyasanÄkulÄ iha saá¹sÄrasamudre santi tiá¹£á¹hanti | punaḥ punar duḥkham eva prÄpnuvantÄ«ty arthaḥ | he aja bhagavan! asvÄ«ká¹ta2kará¹adharÄ3 nÄvikÄ vaá¹ijo yathÄ tadvat45 ||36|| Årutau caâ naiá¹£Ä tarkeá¹a matir ÄpaneyÄ proktÄnyenaiva sujñÄnÄya6 preá¹£á¹hÄ7 ||37|| ÅobhanajñÄnÄya preá¹£á¹hÄ paramayogyatvena priyatamÄ eá¹£Ä matis tarkeá¹a nijanyÄyena hetunÄ proktÄd anyena vidhinÄ ká¹tvÄ na apaneyÄ apamÄrge na praveÅanÄ«yety arthaḥ ||37|| atha viÅeá¹£ataḥ ÅrÄ«guror laká¹£aá¹Äni8 mantramuktÄvalyÄmâ avadÄtÄnvayaḥ9 Åuddhaḥ svocitÄcÄratatparaḥ | ÄÅramÄ« krodharahito vedavit sarvaÅÄstravit ||38|| ÅraddhÄvÄn anasÅ«yaÅ ca priyavÄk priyadarÅanaḥ | Åuciḥ suveÅas taruá¹aḥ sarvabhÅ«tahite rataḥ ||39|| dhÄ«mÄn anuddhata10matiḥ pÅ«rá¹o âhantÄ vimarÅakaḥ | saguá¹o11 ârcÄsu ká¹tadhīḥ12 ká¹tajñaḥ Åiá¹£yavatsalaḥ ||40|| nigrahÄnugrahe Åakto homamantraparÄyaá¹aḥ | Å«hÄpohaprakÄrajñaḥ13 ÅuddhÄtmÄ yaḥ ká¹pÄlayaḥ | ityÄdilaká¹£aá¹air yukto guruḥ syÄd garimÄnidhiḥ14 ||41|| ÅÄbde pare ca niá¹£á¹Ätam15 ityÄdinÄ prÄk sÄmÄnyataḥ saá¹ ká¹£epeá¹a gurulaká¹£aá¹Äny ullikhyÄdhunÄ tÄny eva viÅeá¹£ato vistÄrya | kiá¹ vÄ, pÅ«rvaá¹ gurvÄÅrayaá¹Änuá¹£aá¹ gena gauá¹atayÄ likhitvedÄnÄ«á¹ mukhyatvena likhati avadÄtetyÄdinÄ | avadÄtaḥ Åuddhaḥ pÄtityÄdidoá¹£arahito ânvayo vaá¹Åo yasya, sadvaá¹ÅajÄta ity arthaḥ | Åuddhaḥ svayam api16 pÄtityÄdi- |
[â¦] Here refers to the sea of birth and death. [â¦] And in Åruti (Kaá¹ha Upaniá¹£ad 1.2.9): 37For correct knowledge this dearest doctrine cannot be obtained by logic; it must be explained by another.1 For superior knowledge this doctrine is the dearest since it is leads to the highest. By logic: by oneâs own inference or reasoning. The meaning is that by following the means of the explanation of another, one is not lead off, will not be lead onto the wrong road.2 Specific Characteristics of a Guru In the MantramuktÄvalÄ«:3 38Of pure descent, pure, devoted to conduct suitable for him, situated in his ÄÅrama, free from anger, a knower of the Vedas and all the ÅÄstras, 39faithful and non-envious, eloquent, pleasant to behold, clean, well dressed, young, pleased by the happiness of all beings, 40thoughtful, humble, accomplished, non-violent, reflective, having good qualities, determined in worship, grateful, affectionate to his disciples, 41able both to punish and to bless, devoted to fire sacrifices and mantras, expert in logic and debate, pure in heart and a receptacle of mercy. A guru with such qualities is an ocean of venerability. Having concisely stated the generic characteristics of the guru separately in verse 32, the author now elaborates upon the specifics. Alternatively, having earlier described them secondarily in connection with taking shelter of a guru, he now writes primarily about them in verses 38â58. Of pure descent: that his family line is pure, that is, free from faults such as loss of caste. The meaning is that he is born in a good family. Pure means |
adamitamano] V1 adamitaá¹ mano
asvÄ«ká¹ta] V2 Edd aká¹ta-
kará¹adharÄ] Edd ins. asvÄ«ká¹ta-
vijitendriya ⦠tadvat] B1 om.
punar ⦠tadvat] B2 [â¦]
sujñÄnÄya] Od gl. (sujñÄnanimittam)
preá¹£á¹hÄ] B2 a.c. Od Åreá¹£á¹hÄ
laká¹£aá¹Äni] R2 R3ins. 4
avadÄtÄnvayaḥ] R2 avadÄtaḥ kule : Od gl. (Åuddhavaá¹Åaḥ)
anuddhata] B1 anuhá¹ta-
saguá¹o] R2 suguá¹o
rcÄsu ká¹tadhīḥ] Od gl. (pratimÄsu ká¹tadhīḥ)
Å«hÄpohaprakÄrajñaḥ] Od gl. (nÄnÄÅÄstraprakÄraá¹ jÄnÄti)
garimÄnidhiḥ] V1 V2 R1 R2 R3 Va Pa B2 B3 a.c. Od garimÄmbudhiḥ
niá¹£á¹Ätam] B1 brahma-
svayam api] V2 i.m.
Reading the last word of the half-verse of the KaU 1.2.9 as preá¹£á¹hÄ, dearest, referring to the doctrine (mati) is irregular; usually the word is preá¹£á¹ha (e.g. Olivelle 1998: 383), a vocative referring to Naciketas.
The commentator takes Äpaneya as na apaneyÄ. Rather than the translation above, his understanding of the verse thus seems to be âNot by logic; by the explanation of another this dearest doctrine for correct knowledge will not lead off.â
In Ná¹siá¹haparicaryÄ (NP) 1.4.
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doá¹£arahitaḥ | ahantÄ ahiá¹sakaḥ | yad vÄ, ahaá¹tÄyÄ vimarÅakas tattvavicÄrakaḥ | guá¹Ä vÄtsalyÄdayas tadyuktaḥ | arcÄsu bhagavatpÅ«jÄsu | pÄá¹hÄntare saguá¹asya1 sattvaguá¹Ädhiá¹£á¹hÄtuḥ kÄruá¹yÄdiguá¹ayuktasya vÄ bhagavataḥ arcÄsu pratimÄsu2 | ká¹tadhīḥ tatpÅ«jÄyÄá¹ ká¹taniÅcaya ity arthaḥ3 | garimety ÄkÄrÄntatvam Ärá¹£atvÄt soá¸havyam | yad vÄ, garimá¹a Ä samyak nidhir nidhÄnam | yad vÄ, sÄká¹£Äd garimarÅ«po nidhirÅ«paÅ ceti padadvayam | garimÄmbudhir iti4 pÄá¹has tu spaá¹£á¹a eva ||38â41|| agastyasaá¹hitÄyÄá¹ caâ5 devatopÄsakaḥ ÅÄnto viá¹£ayeá¹£v api niḥspá¹haḥ | adhyÄtmavid brahmavÄdÄ« vedaÅÄstrÄrthakovidaḥ ||42|| uddhartuá¹ caiva saá¹hartuá¹ samartho brÄhmaá¹ottamaḥ | tattvajño yantramantrÄá¹Äá¹6 marma7bhettÄ8 rahasyavit ||43|| puraÅcaraá¹aká¹d dhomamantrasiddhaḥ9 prayogavit | tapasvÄ« satyavÄdÄ« ca gá¹hastho gurur ucyate ||44|| brahmavÄdÄ« vedÄdhyÄpakaḥ | marmabhettÄ saá¹Åayagranthi10cettÄ ||42â44|| viá¹£á¹usmá¹tauâ paricaryÄyaÅolÄbhalipsuḥ Åiá¹£yÄd gurur na hi | ká¹pÄsindhuḥ susampÅ«rá¹aḥ sarvasattvopakÄrakaḥ ||45|| |
that he himself is without faults such as loss of caste. Non-violent (ahantÄ) means that he does not kill, or else [connected with the next word] that he reflects on the self (ahaá¹tÄ), that is, that he ponders on the truth. With good qualities refers to his having qualities such as being parentally affectionate. In worship means in worship of the Lord. Another reading [combining these two qualities] has âof the one with good qualitiesâ,1 that is, in the worship of the form of the Lord situated in Sattva-guá¹a or endowed with good qualities such as mercifulness. Determined means that he is determined in His worship. The long final Ä in the word garimÄ (venerability) should be excused as an archaic irregularity. Alternatively the Ä should be read separately, meaning âfully,â that is, that he by all means is an ocean (nidhi) of venerability (gariman). Or the words should be taken as separate: he is clearly the embodiment of both venerability (gariman) and of treasure (nidhi). In the case of the reading garimÄmbudhi2 (ocean of venerability) the meaning is clear. And in the Agastya Saá¹hitÄ (8.8cdâ11ab): 42One who worships the gods, who is calm, not desiring sense objects, who knows the inner self, who speaks on Brahman, who is learned in the meaning of the Vedas and the ÅÄstras, 43who is competent to deliver and indeed to destroy, who is the best of the BrÄhmaá¹as, who knows the essence of Yantras and mantras, a cutter of doubts, a knower of secrets, 44a performer of PuraÅcaraá¹a, who is perfected in fire-sacrifices and mantras, a knower of ritual procedures, who is austere, truthful and a householder, is called a guru. Speaks on Brahman means a teacher of the Vedas. Cutter of doubts means that he cuts the knot of hesitation. In the Viá¹£á¹u Smá¹ti (â):3 45For one who makes disciples out of a desire for service, honour and gain is not a guru. One who is an ocean of mercy, completely accomplished, a |
saguá¹asya] B1 om.
pratimÄsu] B1 B2 deest
ity arthaḥ] B3 deest
iti] V2 deest
ca] B1 B2 Od R2 deest
yantramantrÄá¹Äá¹] B2 mantratantrÄá¹Äá¹
marma] B2 karma-
marmabhettÄ] Va2 gl. saá¹ÅayagranthichettÄ : Od dharmavettÄ
siddhaḥ] B2 -siddhi-
granthi] V2 deest
This is the reading of the NP, that is, saguá¹ÄrcÄsu ká¹tadhīḥ.
Again, as seen in the NP.
In VBCÂ 2b.
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niḥspá¹haḥ sarvataḥ siddhaḥ sarvavidyÄviÅÄradaḥ | sarvasaá¹ÅayasañchettÄnalaso gurur Ähá¹taḥ1 ||46|| tattadguá¹ayukto âpi kevalaá¹ nijaparicaryÄdyarthaá¹ Åiá¹£yÄnubandhako gurur upeká¹£ya iti likhati paricaryeti | lÄbho dhanÄdiḥ | Åiá¹£yÄd2 dÄ«ká¹£ayet Åiá¹£yaá¹ kuryÄd ity arthaḥ | yad vÄ, Åiá¹£yÄt Åiá¹£yataḥ sakÄÅÄt paricaryÄdilipsur yaḥ, sa gurur na bhavatÄ«ty arthaḥ | tarhi kimarthaá¹3 guruḥ syÄt? ity apeká¹£ÄyÄá¹ likhati ká¹pÄsindhur iti | paramadayÄlutayÄ lokahitÄrtham eveti bhÄvaḥ | atroktÄnÄá¹ susampÅ«rá¹a ityÄdÄ«nÄá¹ viÅeá¹£aá¹ÄnÄá¹4 hetuhetumattohyÄ | Ähá¹to vyÄhá¹taḥ | gurur Äá¸ayam iti pÄá¹haḥ kvacit ||45â46|| ÅrÄ«nÄradapañcarÄtre ÅrÄ«bhagavannÄradasaá¹vÄdeâ brÄhmaá¹aḥ sarvakÄlajñaḥ kuryÄt sarveá¹£v anugraham | tadabhÄvÄd dvijaÅreá¹£á¹ha5 ÅÄntÄtmÄ bhagavanmayaḥ ||47|| bhÄvitÄtmÄ ca sarvajñaḥ ÅÄstrajñaḥ satkriyÄparaḥ | siddhitraya6samÄyukta ÄcÄryatve âbhiá¹£ecitaḥ7 ||48|| ká¹£atra8viá¹9ÅÅ«drajÄtÄ«nÄá¹ ká¹£atriyo ânugrahe10 ká¹£amaḥ | ká¹£atriyasyÄpi ca guror abhÄvÄd Ä«dá¹Åo yadi ||49|| vaiÅyaḥ syÄt tena11 kÄryaÅ ca dvaye12 nityam anugrahaḥ | sajÄtÄ«yena ÅÅ«dreá¹a tÄdá¹Åena mahÄmate | anugrahÄbhiá¹£ekau ca kÄryau ÅÅ«drasya sarvadÄ13 ||50|| evaá¹ vipra eva14 guruḥ syÄd ity ÄyÄtam15 | tadabhÄve kiá¹ kÄryam iti likhati brÄhmaá¹a iti sÄrdhaiÅ caturbhiḥ | sarve pañcarÄtravidhÄnoktÄḥ pañca kÄlÄs tÄn jÄnÄtÄ«ti tathÄ saḥ | |
helper of all the virtuous beings, 46free from desire, perfect in every way, learned in all the VidyÄs,1 a cutter of all doubts and who is not lazy, is called a guru. The author gives this verse to say that one should disregard a guru who, even though he has all the qualities mentioned above, makes disciples just for the sake of his personal service and so on. Gain means wealth and so on. Makes disciples (Åiá¹£yÄt) means initiates, that is, makes a disciple, or else, one who desires service and so on from his disciple (Åiá¹£yÄt).2 The meaning is that such a person is not a guru. For what reason should he become a guru then? With regard to this, he writes one who is an ocean of mercy. The sense is that he desires the betterment of the world through his great compassion. Here the following words, beginning with completely accomplished, are to be understood as effects of this cause. Called means âdeclaredâ. One reading has âis glorified as a guruâ.3 In a conversation between the Lord and NÄrada in the NÄrada PañcarÄtra (18.5cdâ9):4 47A BrÄhmaá¹a who knows all the KÄlas may initiate everyone. In the absence of such a person, o best of the twice-born, one who is peaceful, devoted to the Lord, 48pure of mind and all-knowing, a knower of the ÅÄstra, devoted to good deeds and who has the three perfections, may be consecrated as a preceptor. 49A Ká¹£atriya may initiate Ká¹£atriyas, VaiÅyas and ÅÅ«dras, and in the absence of a Ká¹£atriya guru, 50if there is such a VaiÅya, he may in the same way always initiate both. O greatly intelligent one, similar ÅÅ«dras can also be consecrated and initiate other ÅÅ«dras. Now, it has been mentioned that the guru should be a BrÄhmaá¹a (1.34). What should one do in the absence of such a person? This the author explains in these four verses (47â50). Who knows all KÄlas, the five times mentioned |
Ähá¹taḥ] VBC Äá¸ayam
Åiá¹£yÄd] B2 ins. Åiá¹£yaá¹
kimarthaá¹] B1 kÄ«dá¹Åo
viÅeá¹£aá¹ÄnÄá¹] B2 viÅeá¹£aá¹ÄdÄ«nÄá¹
Åreá¹£á¹ha] B1 -Åreá¹£á¹haḥ
siddhitraya] Od gl. (kÄyikavÄcikamÄnasikasiddhisamÄyuktaḥ syÄt | athavÄ siddhitrayaḥ sandhyÄtrayasamÄyuktaḥ)
bhiṣecitaḥ] Od gl. (abhiṣeko bhavati)
kṣatra] Od gl. (kṣatriyaḥ)
viá¹] Od gl (vaiÅyaḥ)
nugrahe] R3 nigrahe
tena] Od gl. (vaiÅyena)
dvaye] Od gl. (vaiÅyaÅÅ«dradvaye)
sarvadÄ] B3 a.c. sarvathÄ
eva] B2 deest
ÄyÄtam] B2 ÄyÄti
VidyÄ can refer to arts or secret teachings but also to feminine divinities and their mantras.
In the first case, the word Åiá¹£yÄt is taken to be the third person present indicative of the verb âÅÄs; in the second, the noun Åiá¹£ya in the ablative case.
The meaning of the alternative reading here (Äá¸ayam), the reading of the VBC, is unsure, which is probably why the author has emended it.
As noted in the Introduction (p. 38â39), the NÄrada PañcarÄtra of the HBV is identical with the PañcarÄtra text better known as JayÄkhya Saá¹hitÄ. Unless separately noted, all references to the NÄrada PañcarÄtra should therefore be taken to refer to the JayÄkhya Saá¹hitÄ.
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sarveá¹£u vará¹eá¹£u anugrahaá¹ mantrapra1dÄnÄdikam | tadabhÄvÄc ca ká¹£atriyaḥ ká¹£atrÄdÄ«nÄm anugrahe ká¹£ama iti dvÄbhyÄm anvayaḥ | he dvijaÅreá¹£á¹ha ÅrÄ«nÄrada | ÅÄntÄtmÄ ÅÄntasvabhÄvaḥ, bhÄvitÄtmÄ Åuddhacittaḥ, sarvaá¹ dÄ«ká¹£ÄvidhÄnÄdikaá¹ jÄnÄtÄ«ti tathÄ saḥ | siddhitrayaá¹ puraÅcaraá¹ÄdinÄ mantragurudevatÄnÄá¹ yat sÄdhanaá¹ tena saá¹2yuktaḥ | ÄcÄryatve mantropadeá¹£á¹á¹tve | puraÅcaraá¹Änantaraá¹ nijaguruá¹Äbhiá¹£iktaḥ anyathopadeÅe âdhikÄrÄnupapatteḥ | tac3 coktaá¹ tatraiva4 puraÅcaraá¹Änantaram abhiá¹£ekÄnte | tato âbhiá¹£icya vidhinÄ svÄdhikÄre niyojayet5 | gá¹hÄ«tvÄ tena kartavyaá¹ gurutvam itareá¹£u ca || iti | asyÄrthaḥ | svÄdhikÄre upadeá¹£á¹á¹tvÄdike6 niyojayed guruḥ tena Åiá¹£yeá¹eti | Ä«dá¹Åa uktalaká¹£aá¹aká¹£atriyasadá¹Åaḥ | dvaye vaiÅyaÅÅ«drayor ity arthaḥ | anyatra prÄtilomyadoá¹£Äpatteḥ, tac cÄgre niá¹£iddham eva | tÄdá¹Åena uktalaká¹£aá¹aká¹£atriyasadá¹Åena7 ||47â50|| kiá¹ caâ vará¹ottame8 âtha ca gurau sati vÄ9 viÅrute âpi10 ca11 | svadeÅato âtha vÄnyatra nedaá¹ kÄryaá¹ ÅubhÄrthinÄ12 ||51|| vidyamÄne tu yaḥ kuryÄt13 yatra14 tatra viparyayam | tasyehÄmutranÄÅaḥ syÄt tasmÄc chÄstroktam Äcaret15 | ká¹£atraviá¹ÅÅ«drajÄtÄ«yaḥ prÄtilomyaá¹ na dÄ«ká¹£ayet ||52|| tatraivÄpavÄdam Äha vará¹ottama iti | idam anugrahÄdikam | iha loke âmutra ca tasya nÄÅaḥ sarvÄrthahÄniḥ syÄt16 ||51â52|| |
according to the method of the PañcarÄtra.1 Such a person can initiate, give the mantra and so on, to members of all the Vará¹as. In the absence of such a person, a Ká¹£atriya is can initiate Ká¹£atriyas and so on. O best of the twice-born, blessed NÄrada! [â¦] All-knowing means one who knows all the rituals of initiation and so on. Who has the three perfections means that heâby way of PuraÅcaraá¹a and so onâhas mastered the mantra, the guru and the divinity.2 As preceptor means as a teacher of the mantra. After performing preliminary purification, he is consecrated by his own guru. Otherwise he will not have the eligibility for teaching. This is stated in the same book, at the end of the [description of the] consecration, after [the portion dealing with] PuraÅcaraá¹a (17.49cdâ50ab): âThus, having consecrated him according to the rules, he extends to him his own eligibility. Having received that, he should give the position of a guru to others too.â The meaning is as follows. He extends to him with his own eligibility means that the guru makes him eligible for teaching the mantra, and so on. He should means the disciple should. Such a [VaiÅya] means similar to a Ká¹£atriya with the characteristics given. Both means VaiÅyas and ÅÅ«dras, for otherwise there would be the fault of inverted order, and that will be forbidden later on (1.52). Similar means similar to the Ká¹£atriya with the above-mentioned characteristics. And furthermore (18.17â19ab): 51But when there is a famous guru of the highest Vará¹a in oneâs own land or somewhere else, those who desire virtue should not initiate. 52One who does so in his presence is ruined; that person is ruined here and in the next world. Therefore one should act as the ÅÄstras enjoin. Ká¹£atriyas, VaiÅyas and ÅÅ«dras should not initiate in inverted order. In this verse the author gives an exception to the previous verses. [â¦] He is ruined means that he loses all his fortune. |
pra] B1 deest
saá¹] B1 deest
tac] B3 tathÄ
tatraiva] B1 gl. (nÄradapañcarÄtre)
niyojayet] B1 B2 âbhiyojayet
upadeá¹£á¹á¹tvÄdike] V2 B3 Edd upadeÅakatvÄdike
sadá¹Åena] B1 gl. (brÄhmaá¹e sati ká¹£atriyÄdinÄ na kÄryam)
vará¹ottame] Od gl. (guruvidyamÄne sati ya jana gurur kuryÄt tatra tatra viparyayaá¹ syÄt)
vÄ] R2 R3 Va Od yÄ
viÅrute pi] Od gl. (vikhyÄte âpi)
ca] B2 vÄ
ÅubhÄrthinÄ] Od gl. (kavanena?)
kuryÄt] R2 kÄryÄ
yatra] B2 Od tatra
tasyehÄmutra ⦠Äcaret] Od gl. (tasya janasya iha loke âmutraparaloke nÄÅaḥ syÄt tasmÄc chÄstroktam Äcaret)
syÄt] B2 add. ÅrÄ«ÅrÄ«rÄdhÄká¹á¹£á¹a x 4
In PÄñcarÄtra theology, the five KalÄs refers to the rituals to be carried out during the five periods of the day. See e.g., De 1931.
The scribe of Od understands the three perfections to mean perfection of body, words and mind or a person who attends to the three SandhyÄs (sunrise, midday and sunset).
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pÄdme caâ1 mahÄbhÄgavataÅreá¹£á¹ho brÄhmaá¹o vai gurur ná¹á¹Äm | sarveá¹£Äm eva lokÄnÄm asau2 pÅ«jyo yathÄ hariḥ3 ||53|| mahÄbhÄgavataÅreá¹£á¹ho âÅeá¹£avaiá¹£á¹avadharmarataḥ ÅrÄ«bhagavanmÄhÄtmyÄdijñÄnavÄá¹Å ca | asya laká¹£aá¹am agre bhagavadbhakta4laká¹£aá¹e viÅeá¹£ato vyaktaá¹ bhÄvi ||53|| mahÄkulaprasÅ«to âpi sarvayajñeá¹£u dÄ«ká¹£itaḥ | sahasraÅÄkhÄdhyÄyÄ« ca na guruḥ syÄd avaiá¹£á¹avaḥ || iti5 ||54|| brÄhmaá¹o âpi satkuladharmÄ6dhyayanÄdinÄ prakhyÄto âpi avaiá¹£á¹avaÅ cet tarhi gurur na bhavatÄ«ti sarvatrÄpavÄdaá¹ likhati mahÄkuleti | kule mahati jÄto âpÄ«ti kvacit pÄá¹haḥ | ata evoktaá¹ pañcarÄtre | avaiá¹£á¹avopadiá¹£á¹ena mantreá¹a nirayaá¹ vrajet | punaÅ ca vidhinÄ samyag grÄhayed vaiá¹£á¹avÄd guroḥ || iti7 | itiÅabdaprayogo âtrodÄhá¹tÄnÄm anyatra8 vacanÄnÄá¹ prÄyo nijagranthavacanato vyavacchedÄrtham | evam agre âpy anyatra | yady api prati9prakaraá¹Änte udÄhá¹tatattacchÄstravacanÄnte ca10 sarvatretiÅabdo yujyeta, tathÄpi tattadvyavacchedaḥ prakaraá¹ÄdÄ«nÄm abhedÄt vyakta eveti granthabÄhulyabhayÄn na likhitaḥ ||54|| gá¹hÄ«taviá¹£á¹udÄ«ká¹£Äko viá¹£á¹upÅ«jÄparo11 naraḥ | vaiá¹£á¹avo âbhihito12 âbhijñair itaro âsmÄd avaiá¹£á¹avaḥ13 ||55|| |
And in the Padma PurÄá¹a (6.253.26, 6.226.3):1 53A BrÄhmaá¹a who is the best of the great BhÄgavatas is indeed the guru of humankind. Verily he is worshipable like Hari by all the worlds. The best of the great BhÄgavatas means one who is devoted to all the Vaiá¹£á¹ava Dharmas and who knows the greatness, etc., of the Lord. His characteristics will be explained in detail later on in connection with the characteristics of the devotees of the Lord (10.1â293). 54But a non-Vaiá¹£á¹ava, even though the offspring of a great family, initiated into all sacrifices, and a student of a thousand branches of knowledge, cannot be a guru. Even if someone is a BrÄhmaá¹a, famous for his good birth, study of the Vedas and so forth, he cannot be a guru if he is a non-Vaisnava. With this verse he states an exception to all the above cases. Another reading has âeven though born in a great familyâ.2 About this it is said in the PañcarÄtra:3 âBy a mantra given by a non-Vaiá¹£á¹ava one will go to hell. According to the rules one should take it again properly from a Vaiá¹£á¹ava guruâ. The purpose of the word âitiâ here is mainly to distinguish the illustrative statements from elsewhere from the statements of the book itself. It is the same elsewhere below as well. Even though the word âitiâ should be used everywhere, at the end of each particular topic and after every illustrative statement from various scriptures, still, as every particular distinction is evident because of the identity of the topics, it is not given out of fear of enlarging the book too much.4 55Wise men call someone who has taken Viá¹£á¹u-initiation and who is devoted to the worship of Viá¹£á¹u a Vaiá¹£á¹ava. Others are non-Vaiá¹£á¹avas. |
ca] V1 B3 deest
asau] Od gl. (brÄhmaá¹a)
hariḥ] B2 Od add. brahmaká¹£atriyavaiÅyÄÅ ca guravaḥ ÅÅ«drajanmanÄá¹ (Od gl. ÅÅ«drajÄtÄ«nÄm)| ÅÅ«drÄÅ ca guravas teá¹£Äá¹ trayÄá¹Äá¹ bhagavatpriyÄḥ (Od gl. trayÄá¹Äá¹ brÄhmaá¹aká¹£atriyavaiÅyÄnÄá¹ bhagavatpriyÄ ÅÅ«drÄ gurava syÄt) || tatraiva |
bhakta] V1 deest
iti] Od deest
dharmÄ] V2 B1 B3 -karmÄ-
iti] B1 add. ca
anyatra] V1 anyatratya-
prati] V2 p.c. deest
ca] V1 deest
paro] B3 -rato
bhihito] B3 âbhimato
avaiá¹£á¹avaḥ] R1 add. hayaÅÄ«rá¹£apañcarÄtre | jaiminiḥ sugataÅ caiva nÄstiko nagna eva ca | kapilaÅ cÄká¹£apÄdaÅ ca á¹£aḠete hetuvÄdinaḥ | etanmatÄnusÄreá¹a vartante ye narÄdhamÄḥ | te hetuvÄdinaḥ proktÄs tantraá¹ tebhyo na dÄpayet |
In VBCÂ 2b.
This is the reading of the present edition of the Padma PurÄá¹a.
These lines are not found in the JayÄkhya Saá¹hitÄ but rather in the Padma PurÄá¹a (6.226.1cdâ2ab).
In other words, the author does not use iti after each quotation, but rather only when he wishes to emphasise that he is returning from quotations to original verses.
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avaiá¹£á¹ava ity uktam, tatrÄdau1 sÄmÄnyato vaiá¹£á¹avalaká¹£aá¹aá¹ likhan taditaratvenÄvaiá¹£á¹avaá¹ laká¹£ayati gá¹hÄ«teti | asmÄd vaiá¹£á¹avÄd itaro bhinnaḥ ||55|| athÄgurulaká¹£aá¹am2 tattvasÄgareâ bahvÄÅÄ« dÄ«rghasÅ«trÄ«3 ca viá¹£ayÄdiá¹£u lolupaḥ | hetuvÄdarato duá¹£á¹o âvÄgvÄdÄ«4 guá¹anindakaḥ ||56|| aromÄ bahuromÄ ca ninditÄÅramasevakaḥ | kÄladanto âsitauá¹£á¹haÅ ca durgandhiÅvÄsavÄhakaḥ ||57|| duá¹£á¹alaká¹£aá¹asampanno yady api svayam Ä«Åvaraḥ5 | bahupratigrahÄsakta ÄcÄryaḥ ÅrÄ«ká¹£ayÄvahaḥ6 ||58|| avÄgvÄdÄ« avÄcyaparapÄpÄdivaktÄ | Ä«Åvaraḥ dÄnÄdiá¹£u samarthas tathÄpi ced7 bahupratigrahÄsaktaḥ8 ||56â58|| atha Åiá¹£yalaká¹£aá¹Äni9 mantramuktÄvalyÄmâ Åiá¹£yaḥ ÅuddhÄnvayaḥ ÅrÄ«mÄn vinÄ«taḥ priyadarÅanaḥ | satyavÄk puá¹yacarito âdabhra10dhÄ«r dambhavarjitaḥ ||59|| kÄmakrodhaparityÄgÄ« bhaktaÅ ca gurupÄdayoḥ | devatÄpravaá¹aḥ kÄyamanovÄgbhir divÄniÅam ||60|| nÄ«rujo11 nirjitÄÅeá¹£apÄtakaḥ12 ÅraddhayÄnvitaḥ | dvijadevapitá¹á¹Äá¹ ca13 nityam arcÄparÄyaá¹aḥ ||61|| yuvÄ viniyatÄÅeá¹£a14karaá¹aḥ karuá¹Älayaḥ | ityÄdilaká¹£aá¹air yuktaḥ Åiá¹£yo dÄ«ká¹£ÄdhikÄravÄn15 ||62|| adabhradhīḥ mahÄbuddhiḥ ||59|| |
The term ânon-Vaiá¹£á¹avaâ was mentioned in the previous verse. In this verse, the author first states the general characteristics of a Vaiá¹£á¹ava and then those of others, Non-Vaiá¹£á¹avas. Others means those different from Vaiá¹£á¹avas. Characteristics of a Non-guru In the TattvasÄgara:1 56A glutton, a procrastinator, one addicted to sense objects, fond of disputation, wicked, a talker of nonsense and a scorner of good qualities, 57hairless or very hairy, serving a despicable ÄÅrama, having black teeth and lips and a foul breath: 58a preceptor with such bad qualities, attached to accepting many gifts even though a lord himself, destroys fortune. Talks nonsense: one who speaks about things such as other peopleâs sins, not fit to be uttered. Attached to accepting many gifts even though a lord, even though able to engage in charity. Characteristics of a Disciple In the MantramuktÄvalÄ«:2 59Well-born, fortunate, humble, good-looking, truthful, well-behaved, greatly intelligent, prideless, 60free from lust and anger, devoted to the feet of the guru, inclined to the gods with body, mind and words both day and night, 61healthy, a conqueror of all sin, faithful, always devoted to the worship of BrÄhmaá¹as, gods and ancestors, 62youthful, whose all acts are regulated, and who is an abode of compassion: a disciple with characteristics such as these is eligible for initiation. [â¦] |
tatrÄdau] B2 deest
athÄgurulaká¹£aá¹am] R1 atha gurvalaká¹£aá¹am
dÄ«rghasÅ«trÄ«] Od gl. (dÄ«rghasÅ«trÄ« Åirakriyaḥ)
duá¹£á¹o vÄgvÄdÄ«] Od duá¹£á¹avÄgvÄdÄ« : Od gl. (duá¹£á¹aá¹ vÄcaá¹ vadituá¹ ÅÄ«lanam yasya)
yady ⦠īÅvaraḥ] Od gl. (yady api svayam Ä«Åvaras tathÄpi aguruḥ syÄt)
ÅrÄ«ká¹£ayÄvahaḥ] Od gl. (laká¹£mÄ«á¹ rahati)
ced] V1 B1 B2 deest
saktaḥ] B2 add. nindyaḥ
Åiá¹£yalaká¹£aá¹Äni] R2 ins. 4
dabhra] B2 darpa- : R1 âdaá¹bha-
nÄ«rujo] V1 B1 VidyÄvÄgÄ«Åa VidyÄratna nirujo : Pa nirÅ«jo : Od nairujo
pÄtakaḥ] R2 -pÄvakaḥ
ca] B9 vai
pÄtakaḥ ⦠viniyatÄÅeá¹£a] B1 om.
ká¹£ÄdhikÄravÄn] Od ins. bhavet
These lines are found in the VidyÄrá¹ava Tantra (l. 2204â2211) as a direct continuation to the verses from the NÄrada PañcarÄtra above (HBV 1.47â52), but they are not found in the JayÄkhya Saá¹hitÄ.
In NPÂ 1.5.
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ekÄdaÅaskandhe caâ1 amÄny amatsaro2 daká¹£o nirmamo dá¹á¸hasauhá¹daḥ | asatvaro ârthajijñÄsur anasÅ«yur amoghavÄk3 ||63|| daká¹£aḥ analasaḥ | nirmamaḥ jÄyÄdiá¹£u mamatÄÅÅ«nyaḥ, gurau tu dá¹á¸hasauhá¹daḥ | asatvaraḥ avyagraḥ | amoghavÄk4 vyarthÄlÄparahitaḥ ||63|| athopeká¹£yÄḥ agastyasaá¹hitÄyÄmâ alasÄ malinÄḥ kliá¹£á¹Ä dÄmbhikÄḥ ká¹paá¹Äs tathÄ | daridrÄ rogiá¹o ruá¹£á¹Ä5 rÄgiá¹o6 bhogalÄlasÄḥ ||64|| asÅ«yÄ matsaragrastÄḥ Åaá¹hÄḥ paruá¹£avÄdinaḥ7 | anyÄyopÄrjitadhanÄḥ paradÄraratÄÅ ca ye ||65|| viduá¹£Äá¹ vairiá¹aÅ caiva ajñÄḥ paá¹á¸itamÄninaḥ | bhraá¹£á¹avratÄÅ ca ye kaá¹£á¹a8vá¹ttayaḥ piÅunÄḥ khalÄḥ ||66|| bahvÄÅinaḥ krÅ«raceá¹£á¹Ä durÄtmÄnaÅ ca ninditÄḥ | ityevamÄdayo âpy anye pÄpiá¹£á¹hÄḥ puruá¹£ÄdhamÄḥ ||67|| aká¹tyebhyo ânivÄryÄÅ ca guruÅiká¹£Ä9sahiá¹£á¹avaḥ | evambhÅ«tÄḥ parityÄjyÄḥ Åiá¹£yatve nopakalpitÄḥ ||68|| tattadguá¹ahÄ«nÄn api bhaktyÄrtyÄ vÄ prapannÄn svÄ«kurvatÄpi ÅrÄ«guruá¹Ä lekhyadoá¹£avanto âvaÅyam upeká¹£yÄ ity ÄÅayena tÄn likhati alasÄ iti pañcabhiḥ | kliá¹£á¹Ä vá¹thÄkleÅakÄriá¹aḥ | rÄgiá¹o viá¹£ayÄsaktÄḥ | bhogalÄlasÄ lubdhÄ ity arthaḥ | piÅunÄḥ paradoá¹£asÅ«cakÄḥ | khalÄḥ paraduḥkhadÄḥ | guruÅiká¹£ÄyÄ10 asahanaÅÄ«lÄḥ | Åiá¹£yatve na kenÄpy upakalpitÄ na vihitÄḥ,11 Åiá¹£yÄ na ká¹tÄ ity arthaḥ | yad vÄ,12 upakalpitÄ na bhavanti | Åiá¹£yatvaá¹ nÄrhanti,13 Åiá¹£yÄ na kÄryÄ ity arthaḥ ||64â68|| yady ete hy14 upakalperan devatÄkroÅa15bhÄjanÄḥ | bhavantÄ«ha daridrÄs te putradÄravivarjitÄḥ | nÄrakÄÅ caiva dehÄnte tiryañcaḥ prabhavanti te16 ||69|| |
And in the Eleventh Book (BhP 11.10.6):1 63He should not be proud, envious or spiteful, but rather active, selfless, firmly affectionate, undisturbed, desirous of knowing the goal and his words should not be vain. Active means not lazy. Selfless means to not have a sense of ownership towards his wife and so on. Instead he should be firmly affectionate to the guru. Undisturbed means steady. His words should not be vain means that he does not speak uselessly. Those to Be Rejected In the Agastya Saá¹hitÄ (8.17cdâ23): 64Those who are lazy, filthy, distressed, cheaters, misers, poor, diseased, angry, lusty, avaricious, 65selfish and jealous, deceitful, who speak unkindly, who have unlawfully acquired wealth, desire the wives of others, 66are enemies of the wise, ignorant but think themselves learned, who break their vows, behave in an evil way, are slanderous, mischievous, 67gluttonous, evil-minded, evil-natured and despicable: those and also other great sinners are the lowest of mankind. 68Irresistibly are they drawn towards sin, and they cannot endure the instructions of the guru. Thus, they should be rejected; they should not be made disciples. Even if a guru accepts those who approach him, out of devotion or suffering, despite their lacking this or that virtue, those possessing vices must certainly be rejected. With this thought the author writes verses 64â72. Distressed means expressing false afflictions. Lusty means attached to the sense objects. [â¦] Slanderous means that they speak about the faults of others, mischievous that they cause others pain. Those who cannot tolerate the instructions of the guru should not be made disciples, not be initiated as disciples by anyone. [â¦] 69But those who do initiate them will be reviled by the gods, will here become poor, bereft of sons and wives, and after death they will go to hell and animal births. |
ca] V2 deest
amatsaro] Od gl. (matsare ânyaÅubhatve âpi?)
amoghavÄk] Od gl. avyarhavÄk
amoghavÄk] B1 anarthavÄk
ruá¹£á¹Ä] B1 a.c. duá¹£á¹Ä
rÄgiá¹o] Od vÄgmino : Od gl. (bahuvaktÄraḥ)
paruá¹£avÄdinaḥ] Od gl. (niá¹£á¹huravarjitaḥ)
kaá¹£á¹a] B1 ruá¹£á¹a- : Od kuá¹£á¹a-
Åiká¹£Ä] R1 AS -Åiá¹£yÄ-
Åiká¹£ÄyÄ] B2 -Åiká¹£ÄyÄÅ ca
na vihitÄḥ] B1 B2 B3 deest
yad vÄ] B1 B2 B3 deest
nÄrhanti] B2 mÄrhanti
ete hy] B2 etad : Od2 p.c. evam
kroÅa] Od gl. dhÅ«rta
yady ⦠te] R1 B1 om. : R12 i.m.
In VBCÂ 1b.
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lobhÄdinÄ teá¹£Äá¹ svÄ«kÄreá¹a ÅrÄ«gurau mahÄdoá¹£Äḥ paryavasyantÄ«ty Äha yady eta iti sÄrdhena1 ||69|| hayaÅÄ«rá¹£a2pañcarÄtreâ jaiminiḥ sugataÅ caiva nÄstiko nagna eva ca | kapilaÅ cÄká¹£apÄdaÅ ca á¹£aḠete hetuvÄdinaḥ ||70|| etanmatÄnusÄreá¹a vartante ye narÄdhamÄḥ | te hetuvÄdinaḥ proktÄs tebhyas tantraá¹3 na dÄpayet || iti4 ||71|| tayoḥ parÄ«ká¹£Ä cÄnyo5 ânyam ekÄbdaá¹ sahavÄsataḥ | vyavahÄrasvabhÄvÄnubhavenaivÄbhijÄyate6 ||72|| tayor guruÅiá¹£yayoḥ | anyo ânyam ity asya parÄrdhenÄpy anvayaḥ | vyavahÄraÅ ceá¹£á¹Ä, svabhÄvaḥ ÅÄ«lam, tayor anubhavenaiva abhito jÄyate ||72|| atha parÄ«ká¹£aá¹am7 mantramuktÄvalyÄmâ tayor8 vatsaravÄsena jñÄtÄnyonyasvabhÄvayoḥ | gurutÄ Åiá¹£yatÄ ceti nÄnyathaiveti niÅcayaḥ ||73|| ÅrutiÅ caâ9 nÄsaá¹vatsaravÄsine deyÄt ||74|| sÄrasaá¹ grahe âpiâ10 sadguruḥ svÄÅritaá¹ Åiá¹£yaá¹ vará¹£am ekaá¹ parÄ«ká¹£ayet | rÄjñi cÄmÄtyajÄ doá¹£Äḥ11 patnÄ«pÄpaá¹ svabhartari | tathÄ Åiá¹£yÄrjitaá¹ pÄpaá¹ guruḥ12 prÄpnoti niÅcitam ||75|| |
Here the author describes the great sins that will accrue to a guru that accepts such persons out of greed and so on. In the HayaÅÄ«rá¹£a PañcarÄtra (5.1cdâ3ab): 70Jamini, Buddha, CÄrvÄka, Jina, Kapila and Gautama: these six are sceptics. 71Those who live according to their doctrines are the lowest of men, also called sceptics. To them initiation should not be given. 72Observation is when the two live together for one year and thus experience the conduct and character of each other. The two means guru and disciple. [â¦] Observation In the MantramuktÄvalÄ«:1 73By living together for one year, the two can understand by each otherâs nature what kind of guru or disciple they are. Not otherwise: that is certain. And in the Åruti:2 74One should not initiate one that one has not lived together with for a year. Also, in the SÄrasaá¹ graha:3 75For a year the true guru should observe the disciple who has approached him. As the sins of the subjects fall on the king, as those of the wife on the husband, so the guru without a doubt attains the sins of the disciple. |
sÄrdhena] B2 add. ÅrÄ«ÅrÄ«rÄdhÄká¹á¹£á¹ÄbhyÄá¹ namaḥ |
ÅÄ«rá¹£a] Pa -Åirṣīye
tantraá¹] B1 B2 B3 Od tattvaá¹
haya ⦠iti] R1 deest
cÄnyo] B9 vÄnyo
ÄbhijÄyate] Od gl. (parÄ«ká¹£Ä jÄyate)
parÄ«ká¹£aá¹am] R2 R3 ins. 6
tayor] Od gl. (guruÅiá¹£yayoḥ)
ca] B2 deest
pi] Od ca
doá¹£Äḥ] Od2 ins. bhavati
guruḥ] V2 p.c. R2 R3 Pa guruá¹
In NPÂ 1.6.
In NPÂ 1.6.
In RÄmÄrcanacandrikÄ (RAC) pp. 3â4.
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guruá¹Ä tv avaÅyam eva1 Åiá¹£yaparÄ«ká¹£Ä kÄryety atra hetum Äha rÄjñīti2 ||75|| kramadÄ«pikÄyÄá¹ tuâ santoá¹£ayed akuá¹ilÄrdra3tarÄntarÄtmÄ taá¹ svair dhanaiÅ ca4 vapuá¹£Äpy anukÅ«lavÄá¹yÄ | abdatrayaá¹ kamalanÄbhadhiyÄtidhÄ«ras5 tuá¹£á¹e vivaká¹£atu gurÄv atha mantradÄ«ká¹£Äm6 ||76|| evaá¹7 vará¹£am ekaá¹8 parÄ«ká¹£Ä ca9 tato dÄ«ká¹£eti niÅcitam | tatra ÅrÄ«10gopÄlamantravara11dÄ«ká¹£ÄyÄá¹ vará¹£atrayagurusevÄnantaram eva dÄ«ká¹£eti tattattvavidÄá¹ mataá¹ likhan dÄ«ká¹£ÄprÄktanagurusevÄvidhiá¹ ca saá¹ ká¹£epeá¹a darÅayati santoá¹£ayed iti | taá¹ gurum | vivaká¹£atu vaktum icchatu dÄ«ká¹£Ärthaá¹ prÄrthanaá¹ kuryÄd ity arthaḥ | abdatrayam ity atra viÅeá¹£o granthÄntarÄd draá¹£á¹avyam | tathÄ hi | triá¹£u vará¹£eá¹£u viprasya á¹£atsu vará¹£eá¹£u bhÅ«bhá¹taḥ | viÅo navasu vará¹£eá¹£u parÄ«ká¹£Ä tu praÅasyate | samÄsv api dvÄdaÅasu teá¹£Äá¹ ye vá¹á¹£alÄdayaḥ || iti | yac ca ÅÄradÄtilakÄdÄv uktam | ekÄbdena bhaved vipro bhaved abdadvayÄn ná¹paḥ | bhaved abdatrayair12 vaiÅyaḥ ÅÅ«dro vará¹£acatuá¹£á¹ayaiḥ || iti | tad atyantapÅ«rvapariÅÄ«litaviá¹£ayam iti vivecanÄ«yam ||76|| atha viÅeá¹£ataḥ gurusevÄ13vidhiḥ1415 kaurme ÅrÄ«16vyÄsagÄ«tÄyÄmâ udakumbhaá¹ kuÅÄn puá¹£paá¹ samidho âsyÄharet sadÄ | mÄrjanaá¹ lepanaá¹ nityam aá¹ gÄnÄá¹ vÄsasÄá¹ caret ||77|| nÄsya nirmÄlyaÅayanaá¹ pÄdukopÄnahÄv api | Äkramed Äsanaá¹ chÄyÄm17 ÄsandÄ«á¹18 vÄ kadÄcana | sÄdhayed dantakÄá¹£á¹hÄdÄ«n ká¹tyaá¹ cÄsmai19 nivedayet ||78|| |
In this verse the author gives a reason why the guru certainly should observe the disciple. But in the KramadÄ«pikÄ (4.3): 76For three years, the wise one should with obliging speach, earnestly and warm-heartedly please him with his riches, even with his body, thinking about the lotus-navelled one. Then, when the guru is pleased, he should ask for mantrainitiation. Now, it has been established that there should be observation for one year, and then initiation. However, in the case of initiation into the most excellent GopÄla mantra, initiation should be given after three years of service to the guru. Giving the opinion of the knowers of this truth, the author also succinctly describes the way of serving the guru before initiation. Him means the guru. [â¦] The three years here are a special case, as can be seen in other books: âA BrÄhmaá¹a should be observed for three years, a Ká¹£atriya six, a VaiÅya nine and ÅÅ«dras and others twelve.â Statements such as the one in the ÅÄradÄtilakÄ saying âOne year for a BrÄhmaá¹a, two for a Ká¹£atriya, three for a VaiÅya and four for a ÅÅ«draâ1 should be understood to refer to those who have already undergone excessive preliminary service. Specific Rules for Serving the Guru In the blessed VyÄsa GÄ«tÄ of the KÅ«rma PurÄá¹a (2.14.8cdâ12ab): 77One should always fetch his water pot, KuÅa grass, flowers and firewood. One should clean and anoint his limbs and dwelling. 78Never step over the bed he has used, his shoes, slippers, seat, shadow or ÄsandÄ«. One should prepare his tooth-twig and so on, and dedicate oneâs deeds to him. |
eva] B1 deest
rÄjñīti] B1 add. amÄtyajÄ doá¹£Ä rÄjni bhavanti patnÄ«ká¹tapÄpaá¹ tasyÄ bhartari bhavati evaá¹ ca Åiá¹£yÄrjitaá¹ pÄpaá¹ guruḥ prÄpnoti iti |
rdra] B2 lac.
ca] B1 sva-
dhīras] Od gl. atidhīraḥ san
dÄ«ká¹£Äm] Pa on a separate folio B3 R3 add. varÄhe | brÄhmaá¹aká¹£atriyaviÅÄá¹ ÅÅ«drÄá¹Äá¹ ca parÄ«ká¹£aá¹am | saá¹vatsaraá¹ guruḥ kuryÄj jÄtiÅau ca kriyÄdibhiḥ || viÅeá¹£ataḥ ca gautamÄ«ye | vará¹£aikena bhaved yogyo vipraḥ sarvaguá¹Änvitaḥ | vará¹£advayÄt (Pa -dvayo) tu rÄjanyo vaiÅyas tu vatsarais tribhiḥ | caturbhir vatsaraiḥ ÅÅ«draḥ kathitÄ Åiá¹£yayogyatÄ || iti ||
evaá¹] B1 kramadÄ«pikÄyÄá¹ tu evaá¹
vará¹£am ekaá¹] V2 ekavará¹£aá¹
ca] V1 B1 B2 deest
ÅrÄ«] B3 deest
vara] B1 B2 B3 deest
trayair] B2 -traye
gurusevÄ] V2 R3 Pa VidyÄvÄgÄ«Åa PurÄ«dÄsa HaridÄsa ante ÅrÄ«-
atha ⦠vidhiḥ] Kaviratna om.
vidhiḥ] R2 R3 ins. 7
ÅrÄ«] B1 deest
chÄyÄm] V3 Od jÄ«yÄd
ÄsandÄ«á¹] Va2 gl. ÄsandÄ«m iti bhojanapÄtrÄdhÄratripÄdikÄm
ká¹tyaá¹ cÄsmai] B2 Ähá¹tyo âsmai
This and the previous verse are quoted by the commentator Govinda Bhaá¹á¹Äcarya to this verse of the KramadÄ«pikÄ without mentioning any sources. They are not given in the ÅÄradÄtilakÄ. In his commentary, MÄdhava Bhaá¹á¹a supplies only the second verse.
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santoá¹£ayed ityÄdinÄ sÄmÄnyataḥ saá¹ ká¹£epeá¹a likhitaá¹ ÅrÄ«gurusevÄvidhiá¹ viÅeá¹£ato vistÄrya likhati udakumbham ityÄdinÄ | asya guror mÄrjanÄdikaá¹ gá¹hasya1 aá¹ gÄnÄá¹ cety arthaḥ | tatrÄá¹ gÄnÄá¹ lepanaá¹ candanÄdineti jñeyam | pÄdukopÄnahoÅ carmakÄá¹£á¹hÄdibhedenÄvÄntarabhedaḥ | ÄsandÄ«á¹ bhojanapÄtrÄdhÄratripÄdikÄm ||78|| anÄpá¹cchya na gantavyaá¹2 bhavet priyahite rataḥ | na pÄdau sÄrayed3 asya sannidhÄne4 kadÄcana ||79|| já¹mbhÄ5hÄsyÄdikaá¹ caiva kaá¹á¹haprÄvaraá¹aá¹6 tathÄ | varjayet sannidhau nityam athÄsphoá¹anam7 eva ca ||80|| sÄrayet prasÄrayet8 | ÄdiÅabdÄd uccair bhÄá¹£Ädi | Äsphoá¹anam Äá¹ gulyÄdÄ«nÄm ||79â80|| kiá¹ caâ9 Åreyas tu guruvadvá¹ttir nityam eva samÄcaret | guruputreá¹£u dÄreá¹£u guroÅ caiva svabandhuá¹£u ||81|| utsÄdanaá¹ vai gÄtrÄá¹Äá¹ snÄpanocchiá¹£á¹abhojane | na kuryÄd10 guruputrasya pÄdayoḥ11 Åaucam eva ca ||82|| guruvat paripÅ«jyÄÅ ca savará¹Ä guruyoá¹£itaḥ | asavará¹Äs tu sampÅ«jyÄḥ pratyutthÄnÄbhivÄdanaiḥ ||83|| abhyañjanaá¹ snÄpanaá¹12 ca gÄtrotsÄdanam eva ca | gurupatnyÄ13 na kÄryÄá¹i keÅÄnÄá¹ ca prasÄdhanam ||84|| nityaá¹ guruputrÄdiá¹£u Åreyo hitaá¹14 samyag Äcaret | guruvadvá¹ttir gurÄv iva guruputrÄdiá¹£v api vá¹ttir vyavahÄro yasya tathÄbhÅ«taḥ san15 | svÄ jñÄtayo bandhavaÅ ca16 sambandhinas teá¹£u | pÄá¹hÄntare Åreyo yathÄ syÄt tathÄ gurÄv iva taddhiyÄcaret | yadÄcaret tat Åreya iti vÄ | tatrÄpavÄdam Äha utsÄdanam iti tribhiḥ | gÄtrÄá¹Äm utsÄdanam udvartanaá¹ | Åaucaá¹ praká¹£Älanam | asavará¹Ä iti pÅ«rvaá¹ brÄhmaá¹ÄnÄá¹17 ká¹£atriyÄdikanyÄparigrahÄt | yady apy etat sarvaá¹ ÅrÄ«vyÄsadevena vedÄdhyÄpakagurusevÄm adhiká¹tyoktaá¹, tathÄpi sÄá¹ gavedÄdhyÄpane18 mantropadeÅaÅ ca svata eva sidhyatÄ«ty evaá¹ mantraguruveda- |
The rules for serving the guru were explained briefly and in a general way in verse 76. Elaborating on the specifics, the author now gives these two verses. [â¦] Anoint means to smear with sandalwood paste and so on. Shoes and slippers are distinguished from each other according to how they are made of leather, wood and so on. An ÄsandÄ« is a tripod for carrying vessels for eating. 79One should not take oneâs leave without permission. One should be fond of the tasks that are dear or useful to the guru. One should never stretch oneâs feet in his presence. 80Yawning, laughing and so on, covering the neck and cracking the fingers should also always be avoided in his presence. [â¦] Etc.: loud talk and so forth. [â¦] And also (KÅ«rma PurÄá¹a 2.14.28, 30â32):1 81One should always act in a favourable way towards the sons, wives and relatives of the guru, treating them like the guru himself. 82One should not anoint the limbs, bathe, eat the remnants of or wash the feet of the son of the guru. 83If they are of the same Vará¹a, the wives of the guru should be worshipped like the guru himself. But if they are of a different Vará¹a they should be honoured simply by oneâs rising up and saluting them respectfully. 84One should never inunct, bathe, anoint the limbs or arrange the hair of the wife of the guru. One should always act favourably, that is, affectionately towards the children and so on of the guru. [â¦]. Another reading has âConsidering whatever is favourable towards the guru, thus one should actâ. Or else, âwhatever one does should be favourableâ. The exceptions to this rule are given in verses 82â84. [â¦] Of a different Vará¹a: since BrÄhmaá¹as formerly could accept wives from the Ká¹£atriya and other classes. Even though all of this has been explained by ÅrÄ« VyÄsadeva with reference to the service of the guru who teaches the Vedas, even so, in the teaching of the Veda with its branches, teaching mantras is naturally also done. Therefore there is no difference between this kind of guru and the mantra-guru. |
gá¹hasya] B32 add. i.m. lepanam
anÄpá¹cchya ⦠gantavyaá¹] Od gl. (guru anÄpá¹cchya san na gantavyam)
sÄrayed] B2 sÄdhayed
na ⦠sannidhÄne] Od gl. (guroḥ sannidhÄne pÄdau na sÄrayet kadÄpi)
já¹mbhÄ] B2 já¹mbhÄá¹
kaá¹á¹haprÄvaraá¹aá¹] Od gl. (kaá¹á¹havasanam)
athÄsphoá¹anam] Va2 gl. Äsphoá¹anam aá¹ gulyÄdÄ«nÄm
prasÄrayet] B32 add. i.m. hÄsyÄdim
kiá¹ ca] B1 deest
na kuryÄd] Od gl. (tasmÄt kuryÄt)
pÄdayoḥ] R2 ins. pÄdayoḥ
snÄpanaá¹] Pa svÄpanaá¹
patnyÄ] Od -patnyÄá¹
hitaá¹] B9 ins. samÄcaret
guru ⦠san] V2 om. : V22 i.m.
ca] Edd deest
brÄhmaá¹ÄnÄá¹] B2 brahmaá¹ÄdÄ«nÄá¹
vedÄdhyÄpane] B2 -vedÄdhyÄyane
The verse left out (2.12.29) mentions how the disciple should respect the sons of the guru like the guru himself.
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gurvor abhedÄt | viÅeá¹£ataÅ ca sevÄvidhisÄmyÄd atra likhitam iti dik | evam anyatrÄpy Å«hyam ||81â84|| devyÄgame1 ÅrÄ«2Åivoktauâ guru3ÅayyÄsanaá¹ yÄnaá¹ pÄduke4 pÄdapÄ«á¹hakam | snÄnodakaá¹ tathÄ chÄyÄá¹ laá¹ ghayen na kadÄcana ||85|| guror agre pá¹thakpÅ«jÄm advaitaá¹ ca parityajet | dÄ«ká¹£Äá¹ vyÄkhyÄá¹ prabhutvaá¹ ca guror agre vivarjayet ||86|| advaitam abhedoktim5 | dÄ«ká¹£Äm anyasmai dÄ«ká¹£ÄpradÄnam ||86|| ÅrÄ«6nÄradoktauâ yatra yatra guruá¹ paÅyet tatra tatra ká¹tÄñjaliḥ | praá¹amed daá¹á¸avad bhÅ«mau chinnamÅ«la iva drumaḥ ||87|| guror vÄkyÄsanaá¹ yÄnaá¹ pÄdukopÄnahau tathÄ | vastraá¹ chÄyÄá¹ tathÄ Åiá¹£yo laá¹ ghayen na kadÄcana ||88|| pÄdukopÄnahoÅ carmakÄá¹£á¹hÄdibhedenÄvÄntarabhedaḥ pÅ«rvam eva likhitaḥ78 ||88|| ÅrÄ«9manusmá¹tauâ nodÄhared guror nÄma paroká¹£am api kevalam | na caivÄsyÄnukurvÄ«ta10 gatibhÄá¹£aá¹a11ceá¹£á¹itam ||89|| guror gurau sannihite guruvad vá¹ttim Äcaret | na cÄvisá¹á¹£á¹o12 guruá¹Ä svÄn gurÅ«n abhivÄdayet ||90|| kevalaá¹ Åuddhaá¹ nÄmÄká¹£aramÄtrakam ity arthaḥ | svÄn gurÅ«n pitrÄdÄ«n ||89â90|| |
Further, since the rules for the service are similar, this passage has been given here. That is the drift. Also elsewhere statements should be modified in a similar way. In the words of ÅrÄ« Åiva in the DevÄ« Ägama:1 85Never step over or use the guruâs bed, seat, palanquin, shoes, place for shoes, bathwater or shadow. 86Shun non-duality or the worship of others before the guru. Avoid initiation, teaching or lordliness before the guru. Non-duality: statements of non-difference. Initiation: giving initiation to others. In the words of ÅrÄ« NÄrada:2 87Wherever one sees the guru one should fold oneâs hands and reverentially prostrate oneself like a stick on the ground, like a tree whose root has been cut. 88The disciple should never overstep the guruâs words, seat, palanquin, shoes, slippers, clothing or shadow. The difference between shoes and slippers are due to the differences between leather and wood and so on as explained above (1.78). In the Manu Smá¹ti (2.199, 205):3 89One should not utter the bare name of the guru even in secret. Neither should one imitate his gait, talk or manners. 90When the guru of oneâs guru is present, he should be treated like the guru, and one should never address oneâs own elders if not permitted by the guru. Bare name means just the syllables of the name. Own elders means oneâs father and so on. |
devyÄgame] Od divyÄgame
ÅrÄ«] B1 Od deest
guru] Od guroḥ
pÄduke] Va2 gl. pÄduke upÄnahau
abhedoktim] V1 abhedoktam
ÅrÄ«] R2 B1 B2 Od deest
pūrvam ⦠likhitaḥ] V2 B1 B2 B3 deest
likhitaḥ] B2 add. ÅrÄ«haraye namaḥ
ÅrÄ«] VidyÄratna Åarma Kaviratna deest
kurvīta] B2 -kurvanti
bhÄá¹£aá¹a] V1 VBC -bhÄá¹£ita-
cÄvisá¹á¹£á¹o] R1 Pa vÄvisá¹á¹£á¹o
Given as ÅaivÄgama in RAC p. 4.
In VBCÂ 11a.
In VBCÂ 11a.
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ÅrÄ«1nÄradapañcarÄtreâ yathÄ tathÄ yatra tatra na gá¹há¹Ä«yÄc2 ca kevalam | abhaktyÄ3 na4 guror nÄma gá¹há¹Ä«yÄc ca yatÄtmavÄn5 ||91|| praá¹avaḥ ÅrÄ«s tato nÄma viá¹£á¹uÅabdo âpy6 anantaram | pÄdaÅabdasametaḥ syÄn7 nata8mÅ«rdhÄñjalÄ«yutaḥ9 ||92|| tarhi kutracit kathaá¹ gá¹há¹Ä«yÄd ity apeká¹£ÄyÄm10 Äha gá¹há¹Ä«yÄc cetyÄdinÄ | añjalÄ«ti dÄ«rghatvam Ärá¹£am | oá¹ ÅrÄ«amukaviá¹£á¹upÄdÄ ity evam | tac ca nata11mÅ«rdhÄ añjaliyutaÅ12 ca13 san gá¹há¹Ä«yÄd ity arthaḥ ||91â92|| kiá¹ caâ14 na tam ÄjñÄpayen mohÄt tasyÄjñÄá¹ na ca laá¹ ghayet | nÄnivedya15 guroḥ kiñcid bhoktavyaá¹ vÄ guros tathÄ16 ||93|| mohÄd api guroÅ ca17 kiñcid api18 na bhoktavyam, tac cÄjñÄá¹ vineti boddhavyam | anyathÄjñÄlaá¹ ghanadoá¹£Ä19patteḥ | etac ca sarvaá¹20 dÄ«ká¹£Änantaram api21 Åiá¹£yasya22 ká¹tyaá¹ jñeyaá¹,23 sadaiva gurubhakter anuá¹£á¹heyatvÄt | ata evaitat dÄ«ká¹£Änantaram api kvacid uktam asti24 ||93|| anyatra caâ ÄyÄntam agrato gacched gacchantaá¹ tam anuvrajet | Äsane Åayane vÄpi na tiá¹£á¹hed agrato guroḥ ||94|| yat kiñcid annapÄnÄdi priyaá¹ dravyaá¹ manoramam | samarpya gurave paÅcÄt svayaá¹ bhuñjÄ«ta pratyaham25 ||95|| |
In the NÄrada PañcarÄtra (16.302â303): 91One should not in any way or anywhere mention the name of the guru by itself. The self-restrained one should also not mention it without devotion. 92Bowing and folding the hands, one should first utter Praá¹ava, ÅrÄ«, then the name, adding Visá¹upÄda at the end. Then how is the name to be mentioned? Here the rules are given: Oá¹ ÅrÄ« such-and-such Viá¹£á¹upÄda, and that bowing and folding the hands. The long Ä« in añjalÄ«yutaḥ is an archaic irregularity. And also (6.304ab, 310cd): 93One should not instruct him even by mistake, and one should not disobey his order. One should not enjoy anything not offered to the guru or belonging to him. It is to be understood that one should also never even by mistake enjoy anything of the guruâs, except by his order, since otherwise one would end up with the fault of ignoring his order. All of this should be understood to refer to the conduct of the disciple after initiation as well, since perpetual devotion to the guru should be observed. Therefore everything that has been given refers to after initiation as well. And elsewhere: 94When he approaches, one should walk towards him; when he leaves, one should follow. In front of the guru one should not sit on a seat or on a bed. 95Every day one should first offer all dear or delightful foodstuffs, drinks or other things to the guru and only then enjoy them oneself. |
ÅrÄ«] B2 B3 Od deest
gá¹há¹Ä«yÄc] Od gl. (guror nÄma)
abhaktyÄ] B3 aÅaktyÄ
na] V1 Pa B1 B2 Od tu
yatÄtmavÄn] R1 jitÄtmavÄn
Åabdo ⦠py] Edd ÅabdÄd
syÄn] Edd ca
nata] B2 tato
yutaḥ] Va2 gl. oá¹ ÅrÄ«amukaÅrÄ«viá¹£á¹upÄda ity evam
ity apeká¹£ÄyÄm] V1 B3 tatra
nata] B2 deest
yutaÅ] V2 deest : Edd -yuktaḥ
ca] Edd deest
kiá¹ ca] B1 deest
nÄnivedya] Va nÄtivedya
tathÄ] Od gl. (sÄmi??Ä«á¹ na bhoktavyam)
ca] Edd deest
api] Edd deest
anyathÄjñÄlaá¹ ghanadoá¹£Ä] B2 [â¦]
sarvaá¹] B1 deest
api] B1 deest
Åiá¹£yasya] B1 B2 Åiá¹£ya-
jñeyaá¹] B1 ins. eva
asti] V2 add. ÅrÄ«rÄdhÄdÄmodaradevau jayatÄm || o ||
pratyaham] V1 pra- i.m.
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na guror apriyaá¹ kuryÄt3 tÄá¸itaḥ pÄ«á¸ito âpi vÄ | nÄvamanyeta tadvÄkyaá¹ nÄ4priyaá¹ hi samÄcaret ||96|| ÄcÄryÄya5 priyaá¹ kuryÄt prÄá¹air api dhanair api | karmaá¹Ä manasÄ vÄcÄ sa yÄti paramÄá¹ gatim ||97|| anyathÄ dvayor api mahÄdoá¹£aḥ6 ÅrÄ«nÄradapañcarÄtreâ yo vakti nyÄyarahitam7 vinÄ nyÄyaá¹8 Åá¹á¹oti yaḥ | tÄv ubhau9 narakaá¹ ghoraá¹ vrajataḥ kÄlam aká¹£ayam ||98|| parÄ«ká¹£Äá¹ vinÄ gurusevÄdiá¹ vinÄ10 ca mantrasya kathane grahaá¹e ca mahÄn anartha iti likhati yo vaktÄ«ti | nyÄyaḥ dvayor anyonyaparÄ«ká¹£aá¹apÅ«rvakagurusevÄdiprakÄras tadrahitam ||98|| atha Åiá¹£yaprÄrthanÄ11 vaiá¹£á¹avatantreâ trÄyasva bho jagannÄtha12 guro saá¹sÄravahninÄ | dagdhaá¹ mÄá¹ kÄladaá¹£á¹aá¹ ca13 tvÄm ahaá¹ Åaraá¹aá¹ gataḥ || iti14 ||99|| evaá¹ sevayÄ gurusantoá¹£aá¹Änantaraá¹ mantradÄ«ká¹£Ärthaá¹15 yathÄ Åiá¹£yeá¹a prÄrthayitavyaá¹16 tad vijñÄpayituá¹ likhati trÄyasveti ||99|| tatra ÅrÄ«vÄsudevasya sarvadevaÅiromaá¹eḥ | pÄdÄmbujaikabhÄg eva dÄ«ká¹£Ä grÄhyÄ manÄ«á¹£ibhiḥ17 ||100|| tatra tasyÄá¹ gá¹hyamÄnÄyÄá¹ dÄ«ká¹£ÄyÄá¹ tu pÄdÄmbujam ekam eva bhajati18 ÄÅrayatÄ«ti tathÄ sÄ | manÄ«á¹£ibhir iti anyathÄ nirbuddhitaiveti bhÄvaḥ ||100|| |
In the Viá¹£á¹u Dharma (â):1 96Even if chastised or punished one should not be unkind to the guru. One should not disrespect his words nor behave in an unkind way. 97One who pleases the preceptor with wealth, life, deeds, mind and words goes to the supreme abode. The Great Sin That Otherwise Will Befall Both In the NÄrada PañcarÄtra (7.121cdâ122ab): 98Both one who improperly teaches and one who improperly hears will go to a terrible hell for eternal time. The author here describes the great offence of giving or accepting a mantra without observation and service, etc., to the guru. Improperly means without the procedure of first observing each other, serving the guru and so on. The Discipleâs Prayer In the Vaiá¹£á¹ava Tantra:2 99O guru, lord of the universe, protect me, burned by the fire of Saá¹sÄra and stung by time!3 I take shelter of you. The author gives this verse to explain how the disciple should ask for mantra initiation after the guru has been pleased by his service. 100Then thoughtful persons should accept initiation, which means depending solely upon the lotus feet of ÅrÄ« VÄsudeva, the crest jewel of all the gods. [â¦] Thoughtful persons, since otherwise one would be stupid. This is the implied meaning. |
ÅrÄ«] B1 VidyÄratna Åarma Kaviratna deest
smá¹tau] R1 R2 R3 Pa Od -dharme
kuryÄt] V2 Pa B1 B2 R2 kÄryaá¹
nÄ] B2 Od tat-
ÄcÄryÄya] Edd ÄcÄryasya : Od gl. (gurave)
mahÄdoá¹£aḥ] B2 mahaddoá¹£aḥ
rahitam] B1 -rahito
vinÄ nyÄyaá¹] R2 Va Edd anyÄyena
tÄv ubhau] Od gl. (ubhau guruÅiá¹£yau)
sevÄdiá¹ vinÄ] V1 -sevÄdivinÄ
prÄrthanÄ] R2 R3 ins. 8
jagannÄtha] Od gl. (sambodhane)
ca] R1 vÄ
iti] B1 Kaviratna deest : Od add. tatraiva : R2 add. ÅrÄ«
dÄ«ká¹£Ärthaá¹] V1 V2 -dÄ«ká¹£Ä
prÄrthayitavyaá¹] V1 prÄrthayitavyÄ
manÄ«á¹£ibhiḥ] Od gl. (paá¹á¸itaiḥ)
bhajati] B2 bhavati
Many mss. have viá¹£á¹usmá¹tau here, but as the direct source (VBC 11b) gives this as a quotation from the Viá¹£á¹u Dharma, I follow that in the translation.
VBCÂ 2b.
This is an untranslatable pun on the word kÄla, which also can mean âcobraâ.
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atha ÅrÄ«1bhagavan2mÄhÄtmyam3 prathamaskandheâ sattvaá¹ rajas tama iti praká¹ter guá¹Äs tair yuktaḥ paraḥ puruá¹£a eka ihÄsya4 dhatte | sthityÄdaye hariviriñcihareti saá¹jñÄḥ ÅreyÄá¹si tatra khalu sattvatanor5 ná¹á¹Äá¹ syuḥ ||101|| tatra hetuá¹ darÅayan ÅrÄ«vÄsudevasya bhagavato mÄhÄtmyaá¹ likhati sattvam ityÄdinÄ | tatra brahmÄdÄ«nÄá¹ trayÄá¹Äm apÄ«Åvaratve6 âpy ekÄtmatve7 âpi ca ÅrÄ«8vÄsudevasyÄdhikyam Äha sattvam9 iti | iha yady apy eka eva paraḥ pumÄn Ä«Åvaraḥ asya viÅvasya sthitisá¹á¹£á¹ilayÄrthaá¹ hariviriñcihareti saá¹jÃ±Ä dhatte, tathÄpi tatra teá¹£Äá¹ madhye sattvatanoḥ ÅrÄ«vÄsudevÄd eva ÅreyÄá¹si ÅubhaphalÄni syuḥ ||101|| kiá¹ caâ athÄpi yatpÄdanakhÄvasá¹á¹£á¹aá¹ jagad viriñcopahá¹tÄrhaá¹Ämbhaḥ | Åeá¹£aá¹ punÄty anyatamo mukundÄt ko nÄma loke bhagavatpadÄrthaḥ ||102|| athÄpi yady api10 traya evaite Ä«ÅvarÄs tathÄpÄ«ty arthaḥ | yad vÄ,11 athety arthÄntare | viriñcinopahá¹taá¹ samarpitam arhaá¹Ämbhaḥ arghyodakaá¹ yasya pÄdanakhÄd avasá¹á¹£á¹aá¹12 niḥsá¹tam api | yad vÄ, pÄdanakhenÄvajñayÄ tyaktam api Ä«Åasahitaá¹ jagat punÄti | viriñcopahá¹taá¹ Åeá¹£am iti13 ÅrÄ«brahmaÅivayor apy upÄsakatvam uktam | tasmÄn mukundÄd vyatiriktaḥ ko nÄma bhagavatpadasyÄrtho14 âbhidheyaḥ | sarveÅvaraḥ sa viá¹£á¹ur eka evety arthaḥ ||102|| |
The Greatness of the Lord1 In the First Book (BhP 1.2.23): 101In connection with Sattva, Rajas and Tamas, the qualities of Praká¹ti, the one highest being here takes the forms of Viá¹£á¹u, BrahmÄ and Åiva for creation and so on, but for humans, the best will be gained from the form of Sattva. Showing the reason [for taking shelter of the Lord], the author now writes about the greatness of Lord VÄsudeva. Even though BrahmÄ and the other of the three are also masters, and even though they are one in essence, he declares the superiority of VÄsudeva with this verse. [â¦] The best means auspicious results; from the form of sattva, from ÅrÄ« VÄsudeva. And also (BhP 1.18.21): 102Who but Mukunda can in this world be called the Lord? The water flowing from his toenail purifies the world and becomes the worship water presented by BrahmÄ. Moreover is used in the sense âeven though there are these three masters, still â¦â Alternatively, it can be understood as ânowâ in the sense of presenting a new topic. BrahmÄ presented or offered worship water, water for Arghya-offerings, flowing, that is, that had issued from his toenail. Alternatively, even though [the Ganges water] had been abandoned by its giving up the toenail, it purifies the world along with Åiva. The mention of BrahmÄ and Åiva also indicates that they are his servants. Therefore, who indeed beside Mukunda can be called the Lord? The meaning is that this Viá¹£á¹u is certainly the only Master of all. |
ÅrÄ«] B1 deest
bhagavan] B1 vÄsudeva-
mÄhÄtmyam] R2 R3 ins. 9
ihÄsya] Od gl. (asya jagateḥ)
sattvatanor] Od gl. (vÄsudevÄd eva syuḥ)
apÄ«Åvaratve] B2 apÄ«ÅvaratvÄd
ekÄtmatve] B2 ekatmatvÄd
ÅrÄ«] B1 deest
sattvam] B2 deest
yady api] B2 deest
yad vÄ] B1 B2 B3 deest
nakhÄd avasá¹á¹£á¹aá¹] V1 B2 -nakhÄvaá¹£á¹á¹aá¹
iti] Edd ins. anena
padasyÄrtho] Edd padÄrtho
There is no corresponding section in the JM, NP, RAC or VBC. I have not been able to locate the source for the quotations in verses 104â114.
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ÅrÄ«daÅamaskandheâ tan1 niÅamyÄtha munayo vismitÄ muktasaá¹ÅayÄḥ | bhÅ«yÄá¹saá¹ Åraddadhur viá¹£á¹uá¹ yataḥ ká¹£emo2 yato âbhayam ||103|| tad bhá¹guvará¹itaá¹ ÅrÄ«bhagavanmÄhÄtmyam | vismitÄs tÄdá¹ÅÄparÄdhe âpi nirvikÄratvena | yad vÄ,3 avismitÄs tasya svata eva tathÄ sambhÄvanayÄ | bhÅ«yÄá¹saá¹ mahattamam | Åraddadhur4 niÅcitavantaḥ ||103|| pÄdme vaiÅÄkhamÄhÄtmye ÅrÄ«5yamabrÄhmaá¹asaá¹vÄdeâ vyÄmohÄya carÄcarasya jagatas te te purÄá¹ÄgamÄs tÄá¹ tÄm eva hi devatÄá¹ paramikÄá¹6 jalpantu kalpÄvadhi | siddhÄnte punar eka eva bhagavÄn viá¹£á¹uḥ samastÄgama- vyÄpÄreá¹£u vivecanavyatikaraá¹ nÄ«teá¹£u niÅcÄ«yate ||104|| jalpantv ity upahÄse, jÄnanta eva jÄnantu ityÄdivat | samastÄnÄm ÄgamÄnÄá¹ ÅÄstrÄá¹Äá¹7 vyÄpÄreá¹£u prayojaneá¹£u vivecanasya8 vicÄrasya vyatikaram Äsaá¹ gaá¹ prÄpiteá¹£u satsu9 siddhÄnte viá¹£aye viá¹£á¹ur eka eva bhagavÄn sarveÅvara iti niÅcÄ«yate ||104|| nÄrasiá¹heâ satyaá¹ satyaá¹ punaḥ satyam utká¹£ipya bhujam10 ucyate | vedÄc chÄstraá¹ paraá¹ nÄsti na devaḥ keÅavÄt paraḥ ||105|| vedÄc chÄstraá¹ paraá¹ paramaá¹ nÄstÄ«ti dá¹á¹£á¹Äntatvenoktam ||105|| |
In the Tenth Book (BhP 10.89.14): 103Hearing this, the sages were astonished and freed from their doubts. They placed the greatest faith in Viá¹£á¹u, from whom comes peace and fearlessness. This: the greatness of the blessed Lord as narrated by Bhá¹gu.1 Astonished: since Viá¹£á¹u was unperturbed by even such an offence. Alternatively, the word vismitÄ (astonished) should be read as avismitÄ, meaning ânot astonishedâ, since they thought âyes, for him it was indeed natural.â [â¦] In a conversation between Yama and a BrÄhmaá¹a in the Greatness of VaiÅÄkha of the Padma PurÄá¹a (5.97.27): 104To bewilder the moving and non-moving creatures of the world, the PurÄá¹as and Ägamas may prattle till the end of time of so many gods as the highest. In truth, however, a collective investigation into the function of the scriptures as a whole determines that the only Lord is Viá¹£á¹u. Prattle is used in a derisive sense, like in verses such as âLet them who know, knowâ (BhP 10.14.38). [â¦] In the Ná¹siá¹ha PurÄá¹a (17.32):2 105Throwing my hands in the air, I declare the truth, the truth, and again the truth: there is no scripture higher than the Veda, and no god higher than KeÅava! That there is no scripture higher than the Veda is mentioned as a comparison. |
tan] Od gl. (bhagavato nÄma niÅamya ÅrutvÄ)
ká¹£emo] R2 R3 ÅÄntir
vÄ] B3 add. (adbhutadarÅanÄd eva vismayaḥ viá¹£á¹oḥ karmaá¹o âdbhutatve kÄdÄcitkaá¹ syÄd ataḥ paká¹£Äntaram Äha)
Åraddadhur] B1 om.
ÅrÄ«] Od Edd deest
paramikÄá¹] V1 paramakÄá¹
eva ⦠ÅÄstrÄá¹Äá¹] V2 om. : V22 i.m.
vivecanasya] Edd ins. vyÄpÄrasya dÅ«á¹£aá¹atvena tad eva skandapurÄá¹Ädi-
satsu] B2 samasta-
bhujam] Od gl. (??pÄlanavyavahÄre)
This refers to the story of the sages sending Bhá¹gu to find out who of the three gods humans should worship (BhP 10.89.1â13). After disrespecting all three, to the extent of waking up the sleeping Viá¹£á¹u with a kick to his chest, Bhá¹gu found that Viá¹£á¹u was by far the most forbearing and therefore was the most worshipable.
In JMÂ 118a.
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yataḥ pÄdmeâ arir mitraá¹1 viá¹£aá¹ pathyam2 adharmo dharmatÄá¹ vrajet | suprasanne há¹á¹£Ä«keÅe viparÄ«te viparyayaḥ3 ||106|| tatraiva ÅrÄ«4bhagavadvÄkyamâ mannimittaá¹ ká¹taá¹ pÄpam api dharmÄya kalpate | mÄm anÄdá¹tya dharmo âpi pÄpaá¹ syÄn matprabhÄvataḥ ||107|| ata evoktaá¹5 skÄnde ÅrÄ«brahmanÄradasaá¹vÄdeâ6 vÄsudevaá¹ parityajya yo ânyadevam upÄsate | svamÄtaraá¹ parityajya ÅvapacÄ«á¹7 vandate hi saḥ8 ||108|| evaá¹ brahmÄdibhyo âkhiladevebhyo mÄhÄtmyaá¹ vilikhyÄdhunÄ tatparityÄgenÄnyadevatÄbhajanasya dÅ«á¹£aá¹atvena tad eva skandapurÄá¹ÄdivÄkyair draá¸hayati vÄsudevam ityÄdinÄ | upÄsate ity Ärá¹£am, upÄste ||108|| tatraivÄnyatraâ9 vÄsudevaá¹ parityajya yo ânyadevam upÄsate10 | tyaktvÄmá¹taá¹ sa mÅ«á¸hÄtmÄ bhuá¹ kte hÄlÄhalaá¹ viá¹£am ||109|| mahÄbhÄrateâ yas tu viá¹£á¹uá¹ parityajya mohÄd anyam upÄsate | sa hemarÄÅim utsá¹jya11 pÄá¹ÅurÄÅiá¹ jighá¹ká¹£ati ||110|| anÄdá¹tya tu12 yo viá¹£á¹um anyadevaá¹ samÄÅrayet13 | gaá¹ gÄmbhasaḥ sa tá¹á¹£á¹Ärto má¹gatá¹á¹£á¹Äá¹ pradhÄvati14 ||111|| gaá¹ gÄmbhasaḥ sakÄÅÄt, tat15 parityajyety arthaḥ ||111|| |
As it is said in the Padma PurÄá¹a (â): 106When Há¹á¹£Ä«keÅa is satisfied, an enemy becomes a friend, poison turns into medicine and what is wrong becomes right; but in the opposite situation, all of that is reversed. And in the words of the blessed Lord in the same book (â): 107Through my power, even a sinful act committed on my behalf becomes virtuous, but even virtuous acts done without respecting me will become sinful. Therefore, it is said in a discussion between BrahmÄ and NÄrada in the Skanda PurÄá¹a (â): 108One who gives up VÄsudeva and worships another god is like one who rejects his mother and venerates a dog-eating woman. Having thus stated how [the Lord] is greater than all the gods such as BrahmÄ, the author now confirms through the statements of the Skanda and other PurÄá¹as the wickedness of giving him up and worshipping other divinities. [â¦] This is also stated elsewhere: 109One who gives up VÄsudeva and worships another god is like a fool who, rejecting nectar, drinks deadly poison. In the MahÄbhÄrata (â):1 110One who by mistake gives up Viá¹£á¹u and worships someone else is one who throws away a pile of gold and wants a pile of dust. 111One who disregards Viá¹£á¹u and takes shelter of another god is a thirsty man who turns away from the Ganges and runs after a mirage. [â¦] |
mitraá¹] Pa mitrÄá¹ : Od ins. bhavati
pathyam] Od2 ins. bhavati
viparyayaḥ] Od2 ins. syÄt
ÅrÄ«] B2 strÄ«-
ata evoktaá¹] R1 etad evoktaá¹
tatraiva ⦠saá¹vÄde] R2 om.
ÅvapacÄ«á¹] Od gl. (cÄá¹á¸ÄlastrÄ«m)
sva ⦠saḥ] R1 B2 deest : R12 i.m.
tatraivÄnyatra] R2 add. tatraiva ÅrÄ«bhagavadvÄkyam | mannimittaá¹ ká¹taá¹ pÄpam api dharmÄya kalpate | mÄm anÄdá¹tya dharmo âpi pÄpaá¹ syÄn matprabhÄvataḥ | ata evoktaá¹ skÄnde ÅrÄ«brahmÄnÄradasaá¹vÄde || vÄsudevaá¹ parityajya yo ânyadevam upÄsate | tyaktvÄmá¹taá¹ sa mÅ«á¸hÄtmÄ bhunkte hÄlÄhalaá¹ viá¹£am ||
tatraivÄnyatra ⦠upÄsate] R1 B2 deest : R12 i.m.
utsá¹jya] Od gl. (tyaktvÄ)
tu] B2 ca
samÄÅrayet] R2 upÄÅrayet
pradhÄvati] Va sa dhÄvati
tat] B3 deest
In JMÂ 79b.
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pañcarÄtreâ yo mohÄd viá¹£á¹um anyena hÄ«nadevena durmatiḥ | sÄdhÄraá¹aá¹ saká¹d brÅ«te so ântyajo1 nÄntyajo ântyajaḥ2 ||112|| astu tÄvat parityÄge na doá¹£aḥ anyadevasÄmÄnyadá¹á¹£á¹yaiva mahÄn anartha3 iti likhati ya iti | mohÄd api hÄ«nena viá¹£á¹vapeká¹£ayÄ niká¹á¹£á¹ena devena | jÄtÄv ekatvam | sÄdhÄraá¹aá¹ tulyam | saká¹d api antyaja atyantanÄ«caḥ sa eva, na tu cÄá¹á¸ÄlÄdir ity arthaḥ ||112|| vaiá¹£á¹avatantreâ na labheyuḥ punar bhaktiá¹ harer aikÄntikÄ«á¹ jaá¸Äḥ4 | ekÄgramanasaÅ cÄpi viá¹£á¹usÄmÄnyadarÅinaḥ ||113|| anyac5 caâ yas tu nÄrÄyaá¹aá¹ devaá¹ brahmarudrÄdidaivataiḥ | samatvenaiva vÄ«ká¹£eta sa pÄá¹£aá¹á¸Ä« bhaved sadÄ6 || iti7 ||114|| kiá¹ ca, yas tv iti | ÄdiÅabdena indrÄdayaḥ | ayaá¹ bhÄvaḥ | ÅrÄ«brahmarudrau guá¹ÄvatÄrau indrÄdayo vibhÅ«tayaḥ | bhagavÄn ÅrÄ«nÄrÄyaá¹o âvatÄrÄ« parameÅvara ity etat ÅÄstraiḥ pratipÄdyate | ato ânyaiḥ saha tasya sÄmyadá¹á¹£á¹yÄ ÅÄstrÄnÄdareá¹a pÄá¹£Äá¹á¸itÄ niá¹£pÄdyata iti | ata evoktaá¹ bá¹hatsahasranÄmastotre ÅrÄ«8mahÄdevena | nÄvaiá¹£á¹avÄya dÄtavyaá¹ vikalpopahatÄtmane | bhaktiÅraddhÄvihÄ«nÄya viá¹£á¹usÄmÄnyadarÅine || iti | tadante ÅrÄ«durgÄdevyÄ ca | aho sarveÅvaro viá¹£á¹uḥ sarvadevottamottamaḥ | bhavadÄdi9gurur mÅ«á¸haiḥ sÄmÄnya iva vÄ«ká¹£yate || iti ||114|| |
In the PañcarÄtra: 112A blockhead who by mistake even once says that Viá¹£á¹u is equal to another, lesser god is an untouchable. An untouchable is not untouchable! âEven so, there is no sin in rejecting the Lord, since he should be seen as being equal to other gods.â In verses 112â114, the author describes this great offence. [â¦] The meaning is that one who does so even once is an untouchable, extremely low, but CÄá¹á¸Älas and others are not.1 In the Vaiá¹£á¹ava Tantra: 113Fools, again, do not attain exclusive devotion to Hari, nor even those whose minds are one-pointed but who see others as equal to Viá¹£á¹u. And elsewhere: 114One who sees Lord NÄrÄyaá¹a as equal to divinities such as BrahmÄ or RudrÄ will always be a heretic. Moreover, the author gives this verse. Such as refers also to Indra and others. This is the implied meaning: ÅrÄ« BrahmÄ and Rudra are Guá¹a-avatÄras while Indra and the others are manifestations of his power. Lord NÄrÄyaá¹a is the one who descends, the highest master; this is established by the scriptures. Thus, by seeing an equality between him and others, one becomes a heretic, since one disregards the scriptures. This is also stated by MahÄdeva in the Bá¹hatsahasranÄma Stotra (Padma PurÄá¹a 6.71.305cdâ306ab): âOne should not give [initiation] to a non-Vaiá¹£á¹ava, a person affected by speculation, who has no faith in devotion, and who sees others as equal to Viá¹£á¹u.â At the end of the same text (Padma PurÄá¹a 6.71.319), DurgÄ says: âAlas! Viá¹£á¹u, the master of all, higher than all the highest gods, the guru of you and others is seen by fools as their equal!â |
ntyajo] Od gl. (antyajajÄticaá¹á¸Äla)
ntyajaḥ] R3 add. 4 smartavyaḥ satataá¹ viá¹£á¹ur vismartavyo na jÄtucit | sarve vidhiniá¹£edhÄ syur etayor eva kinkarÄḥ ||
mahÄn anartha] V2 mahÄnartha
jaá¸Äḥ] Od gl. mÅ«rkhÄḥ
anyac] V1 V2 R1 anyatra
sadÄ] B1 a.c. B3 dhruvam
iti] B3 deest
ÅrÄ«] B1 deest
bhavadÄdi] Edd jagadÄdi-
CÄá¹á¸Älas are the lowest of all mixed castes, supposed to stem from a union between a ÅÅ«dra father and a BrÄhmaá¹a mother.
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sahasranÄmastotrÄdau ÅlokaughÄḥ1 santi cedá¹ÅÄḥ | viÅeá¹£ataḥ sattvaniá¹£á¹haiḥ sevyo viá¹£á¹ur2 na cÄparaḥ ||115|| Ä«dá¹ÅÄḥ ÅrÄ«bhagavanmÄhÄtmyaparÄ ity arthaḥ | tathÄ ca3 tatraiva ÅrÄ«4mahÄdevavÄkyam | na yÄnti tat paraá¹ Åreyo viá¹£á¹uá¹ sarveÅvareÅvaram | sarvabhÄvair anÄÅritya purÄá¹aá¹ puruá¹£ottamam || tam eva tapasÄ nityaá¹ bhajÄmi staumi cintaye | tenÄdvitÄ«yamahimÄ5 jagatpÅ«jyo âsmi pÄrvati || iti6 | tatraiva nÄmamadhye | sarvadevaikaÅaraá¹aá¹ sarvadevaika7daivatam | sÅ«ryakoá¹ipratÄ«kÄÅo yamakoá¹idurÄsadaḥ || brahmakoá¹ijagatsraá¹£á¹Ä vÄyukoá¹imahÄbalaḥ | koá¹Ä«ndujagadÄnandÄ« Åambhukoá¹imaheÅvaraḥ || ityÄdi | tadante ca8 ÅrÄ«9durgÄdevÄ«vÄkyam | aho bata mahat kaá¹£á¹aá¹ samastasukhade harau | vidyamÄne âpi sarveÅe mÅ«á¸hÄḥ kliÅyanti saá¹smá¹tau || yam uddiÅya sadÄ nÄtho maheÅo âpi digambaraḥ | jaá¹ÄbhasmÄnuliptÄá¹ gas tapasvÄ« vÄ«ká¹£yate janaiḥ | tato âdhiko âsti ko devo laká¹£mÄ«kÄntÄn madhudviá¹£Ät10 || ityÄdi | vÄ«ká¹£yate janair iti11 na tv etad apratyaká¹£aá¹, kintu sÄká¹£Ät sarvalokair dá¹Åyata evety arthaḥ | ÄdiÅabdena laghusahasranÄmastotrÄdiḥ | tatra12 laghusahasranÄmastotre Ärambhe | paramaá¹ yo mahattejaḥ paramaá¹ yo mahattapaḥ | paramaá¹ yo mahadbrahma paramaá¹ yaḥ parÄyaá¹aḥ || pavitrÄá¹Äá¹ pavitraá¹ yo maá¹ galÄnÄá¹ ca maá¹ galam | daivataá¹ devatÄnÄá¹ ca bhÅ«tÄnÄá¹ yo âvyayaḥ pitÄ || ityÄdi | ante ca | dyauḥ sacandrÄrkanaká¹£atrÄ khaá¹ diÅo bhÅ«r mahodadhiḥ | vÄsudevasya vÄ«ryeá¹a vidhá¹tÄni mahÄtmanaḥ || ityÄdi13 | viÅeá¹£ata iti14 tamasÄ rajasÄ15 copahata16cittÄḥ kila kathañcid anyaá¹ vÄ bhajantÄá¹17 nÄma sÄttvikais tv avaÅyaá¹ ÅrÄ«viá¹£á¹ur eva bhajanÄ«ya ity arthaḥ | ato yo ânyaá¹18 bhajet sa tamorajodÅ«á¹£ita19 iti bhÄvaḥ ||115|| |
115There is an abundance of such verses in texts like the SahasranÄma Stotra. Particularly those who are situated in Sattva should worship Viá¹£á¹u and no one else. Such verses refer to statements concerning the greatness of the blessed Lord. Similarly, MahÄdeva states in the same book (Padma PurÄá¹a 6.71.97, 113cd, 116cd): âThose who do not with all their hearts take shelter of Viá¹£á¹u, the Master of all masters, the primeval highest being, do not attain to the supreme good. With penance do I always worship, praise and meditate upon him. O PÄrvatÄ«! I am worshipped by the world because of not being different from him.â Furthermore, among the names (Padma PurÄá¹a 6.71.146, 151â152ab): âExclusive shelter of all gods; Only god of all gods; Shining like millions of suns; More difficult to approach than millions of Yamas; Creator of worlds with millions of BrahmÄs; Stronger than millions of VÄyus; Pleasing the world like millions of moons; Great master of millions of Åambhus.â And so on. Further, at the end of the hymn, ÅrÄ« DurgÄ says (Padma PurÄá¹a 6.71.314â316ab): âOh how painful it is that fools suffer even while Hari, the Lord of all, gives all happiness when known and rememberedâhe whom even our master, the naked ascetic MaheÅa, with matted hair and limbs smeared with ashes, always points to, as seen by the people. What god could be higher than him, the beloved of Laká¹£mÄ«, Madhuâs enemy?â And so on. Seen by people means that this [Åivaâs honouring of Viá¹£Åu] is not hidden, but rather that it is visible to all the worlds. And so on means that the same thing is stated also in texts such as the LaghusahasranÄma Stotra. There, in the beginning of the LaghusahasranÄma Stotra (MahÄbhÄrata 13.135.9â10), it is stated: âHe who is supreme, the great light, he who is supreme, the great austerity, he who is supreme, the great Brahman, he who is supreme, the refuge, he who is purer than the pure and more auspicious than the auspicious, the god of the gods and the imperishable father of the living entities.â And so on. And at the end (MahÄbhÄrata 13.135.134): âBy the power of great VÄsudeva, heaven with its stars, the sun and the moon, space, the directions, earth and the great ocean are held in place.â Particularly those means that while those whose minds are afflicted by Tamas and Rajas may worship someone else, those in Sattva should worship Viá¹£á¹u alone. This is the meaning. Hence the implied meaning is that one who worships another god is contaminated with Tamas or Rajas. |
ÅlokaughÄḥ] Od gl. (samÅ«haḥ)
viá¹£á¹ur] Od gl. (anyadeva?? na bhavati)
tathÄ ca] B3 deest
ÅrÄ«] B1 deest
mahimÄ] B2 -mahimnÄ
iti] B1 deest
devaika] V1 daivaika-
ca] V1 V2 B2 deest
ÅrÄ«] B1 deest
madhudviá¹£Ät] Emend. : V1 V2 B1 B2 B3 Edd madhudviá¹£aḥ
vīkṣyate ⦠iti] B1 deest
laghu ⦠tatra] B1 deest
ityÄdi] B2 PurÄ«dÄsa HaridÄsa ins. ca
iti] B1 deest
rajasÄ] B2 om.
copahata] V2 B1 B2 B3 Kaviratna vopahata-
bhajantÄá¹] B2 bhajantÄ«ti
yo ⦠nyaá¹] B1 B3 transp.
dūṣita] V1 -bhūṣita
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tathÄ ca1 harivaá¹Åe2 Åiva3vÄkyamâ harir eva sadÄ dhyeyo4 bhavadbhiḥ sattvasaá¹sthitaiḥ | viá¹£á¹umantraá¹ sadÄ viprÄ paá¹hadhvaá¹ dhyÄta keÅavam || iti ||116|| paá¹hadhvaá¹ japata | dhyÄtety Ärá¹£am dhyÄyata ||116 || Ä«dá¹á¹ mÄhÄtmyavÄkyeá¹£u saá¹ gá¹hÄ«teá¹£u5 sarvataḥ6 | granthabÄhulyadoá¹£aḥ syÄl likhyante âpeká¹£itÄni tat7 ||117|| nanu Ä«dá¹ÅÄni há¹tkará¹arasÄyanÄni ÅrÄ«bhagavanmÄhÄtmyaparÄá¹i vacanÄni sarvaÅÄstrataḥ samÄhá¹tyÄparÄá¹y api likhyantÄm8 tatra likhati9 Ä«dá¹g iti | granthasya bÄhulyaá¹ vistÄras tena tadrÅ«po vÄ doá¹£o bhavet | tat tasmÄd dhetoḥ | yad vÄ, tad ity avyayaá¹ tÄnÄ«ty arthaḥ | yÄvanti yatrÄpeká¹£itÄni bhavanti tÄvanty eva tatra likhyante, na tv adhikÄnÄ«ty arthaḥ | etena cedá¹ÅÄni bahutarÄá¹i vacanÄni santÄ«ti bodhitam | likhyanta iti vartamÄnanirdeÅÄd agre âpy evam eva lekhyÄnÄ«ti jñeyam ||117|| atha ÅrÄ«10vaiá¹£á¹avamantra11mÄhÄtmyam Ägameâ mantrÄn ÅrÄ«mantrarÄjÄdÄ«n vaiá¹£á¹avÄn gurvanugrahÄt12 | sarvaiÅvaryaá¹ japan prÄpya yÄti viá¹£á¹oḥ paraá¹ padam ||118|| puá¹yaá¹ vará¹£asahasrair13 yaiḥ14 ká¹taá¹ su15vipulaá¹ tapaḥ | japanti vaiá¹£á¹avÄn mantrÄn narÄs te lokapÄvanÄḥ16 ||119|| |
And in the words of Åiva in the Harivaá¹Åa (3.90.8cd, 9cd):1 116Since you are situated in Sattva, you should always worship Hari alone. O BrÄhmaá¹as! Always recite Viá¹£á¹u mantras and meditate on KeÅava. [â¦] 117When such statements of greatness are collected from everywhere, one will occur the fault of making the book too extensive. Therefore, they are given only when required. Now, such statements concerning the greatness of the blessed Lord are a tonic for ear and heart, and they have been collected from all scriptures. More quotations should therefore be added! To this the author answers in this verse. There will arise the fault making the book too extensive or large. Therefore (tat) means âfor that reasonâ, or else, the word tat is an indeclinable pronoun referring to these very statements. The meaning is that then when they are required, they will be given, but not redundantly. This conveys the fact that such statements are numerous. By the use of are given in the present tense all such statements to be given further on are also indicated. The Greatness of Vaiá¹£á¹ava Mantras In the Ägama:2 118â119Reciting Vaiá¹£á¹ava mantras, the kings of all blessed mantras, after receiving them from the guru, one will attain all majesty, the merit that can be had by thousands of years of great austerity, and then proceed to the supreme abode of Viá¹£á¹u. Those men by whom acts of merit and intense austerities have been performed for thousands of years recite Vaiá¹£á¹ava mantras, purifying the world. |
ca] R2 Pa deest
harivaá¹Åe] V2 B3 ÅrÄ«-
Åiva] Pa Edd ÅrÄ«-
sadÄ dhyeyo] Edd sadÄrÄdhyo
saá¹ gá¹hÄ«teá¹£u] Pa2 i.m.
sarvataḥ] Od gl. (samastatattvataḥ)
tat] Od gl. (tasmÄt tÄni upeká¹£itÄni)
likhyantÄm] B2 likhyanti
tatra ⦠likhati] Edd tatrÄha
ÅrÄ«] B1 B3 deest
mantra] Od -tantra-
gurvanugrahÄt] Od gl. (guror anugrahÄd dhetoḥ)
sahasrair] B2 ins. tu
yaiḥ] Od gl. janaiḥ
su] B2 deest
lokapÄvanÄḥ] Od ins. bhavanti
In VBC 3a; the reading of the Harivaá¹Åa has an intervening line and om ity evaá¹ instead of viá¹£á¹umantram.
VBCÂ 2a.
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vaiá¹£á¹ave caâ prajapan vaiá¹£á¹avÄn mantrÄn yaá¹ yaá¹ paÅyati caká¹£uá¹£Ä | padÄ vÄ saá¹spá¹Ået sadyo mucyate âsau mahÄbhayÄt1 || iti ||120|| likhyate2 viá¹£á¹umantrÄá¹Äá¹ mahimÄtha viÅeá¹£ataḥ | tÄtparyataḥ3 ÅrÄ«gopÄlamantramÄhÄtmyapuá¹£á¹aye ||121|| evaá¹ sÄmÄnyato likhitvÄ viÅeá¹£ato likhanam Ärabhate4 likhyata iti | atha sÄmÄnyato likhanÄnantaram adhunÄ viÅeá¹£ato likhyate | nanu agre ÅrÄ«madanagopÄladevasya sammohanÄkhyÄá¹£á¹ÄdaÅÄká¹£aramantrapÅ«jÄvidhir eva lekhyaḥ | tat5 kim anyamantramÄhÄtmyalikhanena? tatrÄha tÄtparyata iti | ayam arthaḥ | ÅrÄ«gopÄladevo âyam6 avatÄrÄ«,7 ká¹á¹£á¹as tu bhagavÄn svayam ity ukter vicitramÄhÄtmya8viÅeá¹£aprakaá¹anÄc ca | ato âvatÄrÄá¹Äá¹ mÄhÄtmyena tasyaiva mÄhÄtmyaviÅeá¹£asiddheḥ | sÄká¹£Ät tanmantrasyÄpi mÄhÄtmyaá¹ svataḥ puá¹£á¹am9 eva syÄt | atas tadartham eva likhyata iti ||121|| tatra dvÄdaÅÄká¹£arÄá¹£á¹Äká¹£arayor mÄhÄtmyam padmapurÄá¹e devadÅ«tavikuá¹á¸alasaá¹vÄdeâ sÄá¹ gaá¹ samudraá¹ sanyÄsaá¹ saá¹á¹£i10cchandadaivatam | sadÄ«ká¹£Ävidhi sadhyÄnaá¹ sayantraá¹11 dvÄdaÅÄká¹£aram ||122|| aá¹£á¹Äká¹£araá¹ ca mantreÅaá¹ ye japanti narottamÄḥ12 | tÄn dá¹á¹£á¹vÄ brahmahÄ Åudhyet te yato viá¹£á¹avaḥ13 svayam14 ||123|| Åaá¹ khinaÅ cakriá¹o bhÅ«tvÄ brahmÄyur vanamÄlinaḥ | vasanti vaiá¹£á¹ave loke viá¹£á¹urÅ«peá¹a te narÄḥ ||124|| |
And in the Vaiá¹£á¹ava:1 120Any person one sees with oneâs eyes or touches with oneâs foot while reciting Vaiá¹£á¹ava mantras is immediately liberated from great fear. 121The greatness of Viá¹£á¹u mantras is now described in detail, with the aim of enhancing the greatness of the blessed GopÄla mantra. Now, having described [the greatness of Viá¹£á¹u mantras] in a general way, the author starts to give a specific description with this verse. [â¦] Now, later on the rules will be given for worshipping MadanagopÄlaâs mantra, consisting of eighteen syllables and called âInfatuating.â What then is the point of describing the greatness of other mantras? The author answers this objection by with the aim. This is the meaning: this Lord GopÄla is the source of all descents, as the statement âBut Ká¹á¹£á¹a is the Lord himselfâ (BhP 1.3.28) confirms, and as the specifics of his manifold greatness also brings to light. Thus, by the greatness of the descents, his specific greatness alone will be established. Of course, the greatness of his mantra as well will be enhanced in a natural way. Thus, for this reason alone [the greatness of the other mantras] will be described. There, the Greatness of the Twelve-Syllable and the Eight-Syllable Mantras2 In a conversation between Vikuá¹á¸ala and the messenger of the gods in the Padma PurÄá¹a (3.31.112â114):3 122â123Upon seeing those best of men who recite the Twelve-syllable mantra, or the Eight-syllable mantra, with knowledge of their Yantras; accompanying meditation, seer, metre and divinity; NyÄsa; MudrÄ; their limbs and initiatiory rules, one is liberated from the sin of killing a BrÄhmaá¹a, for they are Viá¹£á¹us themselves. 124Those human beings will get conchshells, discs, forest-flower garlands for a life-span of BrahmÄ; they will live in Viá¹£á¹uâs word having Viá¹£á¹uâs form. |
mahÄbhayÄt] Od gl. (saá¹sÄrÄt)
likhyate] Od ins. mayÄ
tÄtparyataḥ] R2 om.
likhanam Ärabhate] Edd likhituá¹ pratijñÄnÄ«te
tat] B3 deest
yam] B1 deest
avatÄrÄ«] B1 B3 ins. ÅrÄ«ká¹á¹£á¹aḥ
mÄhÄtmya] B3 -mÄhÄtmyety arthaḥ
puá¹£á¹am] B1 spaá¹£á¹am
saá¹á¹£i] Pa a.c. sajñaá¹£i-
sayantraá¹] B2 Od samantraá¹
narottamÄḥ] Od gl. (á¹á¹£ichandadaivataiḥ saha vartamÄnam)
viá¹£á¹avaḥ] B2 VBC vaiá¹£á¹avÄḥ
svayam] Od gl. (yataḥ kÄraá¹Ät te janÄḥ svayaá¹ vaiá¹£á¹avÄḥ)
VBCÂ 2a.
The two mantras are oá¹ namo bhagavate vÄsudevÄya and oá¹ namo nÄrÄyaá¹Äya.
In VBCÂ 2a.
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tatra ÅrÄ«vaiá¹£á¹avatantreá¹£u1 madhye | chandety adantatvam Ärá¹£aá¹ chandobhaá¹ gabhayÄt | viá¹£á¹ava iti viá¹£á¹usÄrÅ«pyaprÄpteḥ2 | viá¹£á¹u3rÅ«peá¹ety anuktavará¹ÄkÄrÄdigrahaá¹Ärtham ||122â124|| tatraiva4 dvÄdaÅÄká¹£arasya caturthaskandhe dhruvaá¹ prati ÅrÄ«5nÄradoktauâ japaÅ ca paramo guhyaḥ ÅrÅ«yatÄá¹ me6 ná¹pÄtmaja | yaá¹7 saptarÄtraá¹ prapaá¹han pumÄn paÅyati khecarÄn89 ||125|| sÄmÄnyato dvayor api likhitvÄdhunÄ viÅeá¹£ato likhati tatreti | tatra dvayor10 dvÄdaÅÄká¹£arÄá¹£á¹Äká¹£arayor eva madhye | ná¹pÄtmaja11 he ÅrÄ«12dhruva ||125|| ÅrÄ«viá¹£á¹upurÄá¹eâ13 gatvÄ gatvÄ nivartante candrasÅ«ryÄdayo grahÄḥ | adyÄpi na nivartante dvÄdaÅÄká¹£aracintakÄḥ ||126|| aá¹£á¹Äká¹£arasya14 yathÄ15 nÄrada16pañcarÄtreâ trayo vedÄḥ á¹£aá¸aá¹ gÄni chandÄá¹si vividhÄḥ surÄḥ17 | sarvam aá¹£á¹Äká¹£arÄntaḥsthaá¹ yac cÄnyad api vÄá¹ mayam ||127|| sarvavedÄntasÄrÄrthaḥ saá¹sÄrÄrá¹avatÄraá¹aḥ18 | gatir aá¹£á¹Äká¹£aro ná¹á¹Äá¹ na punar19bhavakÄá¹ ká¹£iá¹Äm20 ||128|| yatrÄá¹£á¹Äká¹£arasaá¹siddho mahÄbhÄgo mahÄ«yate21 | na tatra sañcariá¹£yanti vyÄdhidurbhiká¹£ataskarÄḥ ||129|| devadÄnavagandharvÄḥ siddhavidyÄdharÄdayaḥ | praá¹amanti mahÄtmÄnam aá¹£á¹Äká¹£aravidaá¹ naram22 ||130|| |
There refers to among the Vaiá¹£á¹ava Tantras.1 The form chanda [for chandas] is an archaic irregularity used as not to break the metre. Viá¹£á¹us means that they have attained the same form with Viá¹£á¹u. With Viá¹£á¹uâs form: this is to indicate the colour, shape and so on that has not otherwise been mentioned. There Also, That of the Twelve-Syllable Mantra In the words of NÄrada to Dhruva in the Fourth Book (BhP 4.8.53):2 125And hear from me, O prince, about this extremely secret recitation! One who reads it for seven days will see those moving in the sky. The author first gave a general description of [the greatness of] both, and now he gives the particulars of the first. There means among the twelve- and eight-syllable mantras. O prince means o Dhruva. In the Viá¹£á¹u PurÄá¹a (1.6.40):3 126The sun, moon and the planets will all come and go, but those who even today meditate upon the Twelve-syllable mantra will never return. Of the Eight-Syllable Mantra As stated in the NÄrada PañcarÄtra (â):4 127The three Vedas, their six ancillary limbs, the metres, all the gods, and whatever else is made of words, all that is contained within the Eight-syllable mantra. 128Its meaning is the essence of all VedÄnta, it enables one to cross the ocean of worldly existence: the Eight-syllable mantra is the refuge of those who wish never to be born again. 129Diseases, robbers and famine will never enter the place where the greatly fortunate person who has perfected the recitation of the Eight-syllable mantra is revered. 130Gods, demons, Gandharvas, Siddhas, VidyÄdharas and others all bow |
vaiá¹£á¹avatantreá¹£u] B1 -viá¹£á¹umantra-
sÄrÅ«pyaprÄpteḥ] B3 -sÄrÅ«pyÄs te
viá¹£á¹u] V2 Edd viá¹£no
tatraiva] R2 R3 Pa tayor madhye
ÅrÄ«] B1 B2 B3 Od deest
me] Od ins. he
yaá¹] Od gl. (mantram)
japaŠ⦠khecarÄn] Va2 i.m.
khecarÄn] Od gl. devÄn
dvayor] V1 trayor : V2 B1 tayor
ná¹pÄtmaja] B2 Edd ÅrÄ«-
ÅrÄ«] V2 B1 B3 VidyÄratna Kaviratna deest
ÅrÄ« ⦠purÄá¹e] Va deest : Va2 i.m.
aá¹£á¹Äká¹£arasya] R2 R3 Pa athÄá¹£á¹Äká¹£arasya
yathÄ] R1 R3 Pa Od deest
nÄrada] R1 R2 R3 Pa nÄradÄ«ya
surÄḥ] Od gl. devÄḥ
tÄraá¹aḥ] R3 -tÄrakaḥ
na ⦠punar] Od apunar-
bhavakÄá¹ ká¹£iá¹Äm] Od gl. (moká¹£akaá¹ ká¹£iá¹Äm)
mahīyate] V1 V2 B1 B2 B3 mahīpate : Od gl. pūjyate
aá¹£á¹Äká¹£ara ⦠naram] B2 Va aá¹£á¹Äká¹£aram idaá¹ narÄḥ
In particular, this refers to the VBC, from where most of this material is sourced.
In VBCÂ 2a.
In VBCÂ 2a.
In JMÂ 115bâ116a.
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vyaktaá¹1 hi bhagavÄn eva sÄká¹£Än nÄrÄyaá¹aḥ svayam | aá¹£á¹Äká¹£arasvarÅ«peá¹a mukheá¹£u parivartate2 ||131|| na punarbhavety atra samÄse âpi nakÄrasthitir Ärá¹£atvÄt | mukheá¹£u parivartate ÄvirbhavatÄ«ti vÄá¹ mayasvarÅ«patvÄt ||128â131|| pÄdmottarakhaá¹á¸eâ evam aá¹£á¹Äká¹£aro mantro jñeyaḥ sarvÄrthasÄdhakaḥ | sarvaduḥkhaharaḥ ÅrÄ«mÄn sarvamantrÄtmakaḥ Åubhaḥ ||132|| Årīḥ sarvaÅobhÄ sampattir vÄ tadvÄn | sevakasya ÅrÄ«prada ity arthaḥ | svataÅ ca Åubhaḥ maá¹ galasva3rÅ«paḥ ||132|| liá¹ gapurÄá¹eâ kim anyair bahubhir mantraiḥ kim anyair bahubhir vrataiḥ4 | namo nÄrÄyaá¹Äyeti mantraḥ sarvÄrthasÄdhakaḥ ||133|| tasmÄt sarveá¹£u kÄleá¹£u namo nÄrÄyaá¹eti yaḥ5 | japet sa yÄti6 viprendra viá¹£á¹ulokaá¹ sabÄndhavaḥ ||134|| bhaviá¹£yapurÄá¹eâ aá¹£á¹Äká¹£aro mahÄmantraḥ sarvapÄpaharaḥ paraḥ | sarveá¹£Äá¹ viá¹£á¹umantrÄá¹Äá¹ rÄjatve parikÄ«rtitaḥ ||135|| ÅrÄ«7ÅukavyÄsa8saá¹vÄde caâ9 namo nÄrÄyaá¹Äyeti mantraḥ sarvÄrthasÄdhakaḥ | bhaktÄnÄá¹ japatÄá¹ tÄta svargamoká¹£aphalapradaḥ ||136|| eá¹£a eva paro moká¹£a10 eá¹£a svarga11 udÄhá¹taḥ | sarvaveda12rahasyebhyaḥ sÄra eá¹£a samuddhá¹taḥ ||137|| viá¹£á¹unÄ vaiá¹£á¹avÄnÄá¹ tu hitÄya manunÄ purÄ | kÄ«rtitaḥ13 sarvapÄpaghnaḥ sarvakÄmapradÄyakaḥ ||138|| |
to the great one who knows the Eight-syllable mantra, 131for Lord NÄrÄyaá¹a himself appears in the perceptible form of the Eight-syllable mantra in their mouths. [â¦] Having the form of sound, [the Lord] appears in their mouth. In the Uttarakhaá¹á¸a of the Padma PurÄá¹a (6.226.18cdâ19ab): 132This Eight-syllable mantra should be known to fulfil all desires and remove all distress; it is auspicious, comprising all mantras, and splendid. Auspicious: it is endowed with all splendour or success. The meaning is that it bestows auspiciousness on its practitioner. It is also naturally splendid, the very form of felicity. In the Liá¹ ga PurÄá¹a (2.7.12cdâ14ab): 133What is the use of many other mantras? What is the use of many other observances? The Namo NÄrÄyaá¹Äya mantra fulfils all desires. 134O best of the twiceborn! One who therefore at all times recites Namo NÄrÄyaá¹a will go to the world of Viá¹£á¹u together with his relatives. In the Bhaviá¹£ya PurÄá¹a (â):1 135Of all Viá¹£á¹u mantras, the great Eight-syllable mantra is supreme and the remover of all sin. It is celebrated as the king. And in a conversation between VyÄsa and Åuka:2 136O son! When recited by devotees, the Namo NÄrÄyaá¹Äya mantra fulfils all desires and awards the fruit of heaven and liberation. 137â138This is the highest liberation, this is known as heaven! It is the essence, extracted by Viá¹£á¹u from the secrets of all the Vedas for the benefit of the Vaiá¹£á¹avas. Previously praised by Manu, it destroys all sins and bestows all desires. |
vyaktaá¹] B2 vyakto
parivartate] Od gl. (narÄá¹Äá¹ mukheá¹£u aá¹£á¹Äká¹£arasvarÅ«paḥ ká¹á¹£á¹aḥ parivartate)
sva] V2 B1 Edd deest
vrataiḥ] R1 japaiḥ : R12 i.m. vrataiḥ
sarveá¹£u ⦠yaḥ] B2 sarvaprayatnena japet nÄrÄyaá¹Äká¹£aram
yÄti] B3 jÄti : Od ins. he
ÅrÄ«] Od deest
ÅukavyÄsa] V2 transp.
ca] V1 R1 Od deest
moká¹£a] Od gl. (moká¹£adÄyaka)
svarga] Od gl. (svargadÄyaka)
veda] R2 -deha-
kīrtitaḥ] Od gl. (kathitaḥ)
JMÂ 116b.
JMÂ 117a, 117bâ118a (the last two verses).
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nÄrÄyaá¹Äya nama ity ayam eva satyaá¹ saá¹sÄraghoraviá¹£asaá¹haraá¹Äya mantraḥ | Åá¹á¹vantu satya1matayo muditÄstarÄgÄ2 uccaistarÄm upadiÅÄmy aham Å«rdhvabÄhuḥ ||139|| bhÅ«tvordhvabÄhur3 adyÄhaá¹ satyapÅ«rvaá¹ bravÄ«mi vaḥ4 | he putra5 Åiá¹£yÄḥ Åá¹á¹uta na mantro âá¹£á¹Äká¹£arÄt paraḥ ||140|| tÄta!6 he Åuka!7 viá¹£á¹unÄ samuddhá¹taḥ | manunÄ kÄ«rtitaḥ japtaḥ lokeá¹£u vÄ kathitaḥ | muditÄÅ ca te âstarÄgÄÅ8 ca viraktÄḥ | he Åiá¹£yÄḥ ||136â140|| ata evoktaá¹ gÄruá¸eâ ÄsÄ«no vÄ ÅayÄno vÄ9 tiá¹£á¹hÄno yatra tatra vÄ | namo nÄrÄyaá¹Äyeti mantraikaÅaraá¹o bhavet ||141|| tiá¹£á¹hÄna ity Ärá¹£aḥ10 tiá¹£á¹han11 ||141|| atha ÅrÄ«12nÄrasiá¹hÄnuá¹£á¹ubhamantrarÄjasya13 tÄpanÄ«ya14Årutiá¹£uâ devÄ15 ha vai16 prajÄpatim abruvan tasyÄnuá¹£á¹ubhasya17 mantrarÄjasya nÄrasiá¹hasya18 phalaá¹ no brÅ«hÄ«ti | sa hovÄca prajÄpatiḥ | ya19 etaá¹ mantrarÄjaá¹ nÄrasiá¹ham Änuá¹£á¹ubhaá¹ nityam adhÄ«te sa ÄdityapÅ«to bhavati, so âgnipÅ«to bhavati, sa vÄyupÅ«to bhavati, sa sÅ«ryapÅ«to bhavati,20 sa candrapÅ«to bhavati, sa satyapÅ«to bhavati, sa brahmapÅ«to bhavati, sa viá¹£á¹upÅ«to bhavati,21 sa rudrapÅ«to bhavati, sa sarvapÅ«to bhavati ||142|| |
139This NÄrÄyaá¹Äya Namaḥ is truly the mantra for destroying the terrible poison of worldly existence. Listen, you who are inclined towards the truth, happy and detached: most loudly will I teach you with my arms in the air: 140With my arms in the air, today I tell you the truth. O son and disciples, listen: there is no mantra higher than the Eight-syllable one! O son means o Åuka! [â¦] Praised by Manu means that he recited it or discussed it among the people. [â¦] This is also stated in the Garuá¸a PurÄá¹a (1.228.8): 141Sitting, lying down, standing or wherever: the Namo NÄrÄyaá¹Äya mantra should be oneâs only shelter. [â¦] That of the King of Mantras, the Anuá¹£á¹ubh of ÅrÄ« Narasiá¹ha1 In the TÄpanÄ«ya Åruti (Ná¹siá¹hapÅ«rvatÄpanÄ« Upaniá¹£ad 5.3): 142The gods spoke to PrajÄpati: âPlease tell us the fruit of the king of mantras, the Anuá¹£á¹ubh of Narasiá¹ha!â PrajÄpati replied: âOne who constantly recites the king of mantras, the Anuá¹£á¹ubh of Narasiá¹ha, becomes pure as the Ädityas, he becomes pure as fire, he becomes pure as the wind, he becomes pure as the sun, he becomes pure as the moon, he becomes pure as the truth, he becomes pure as BrahmÄ, he becomes pure as Viá¹£á¹u, he becomes pure as Rudra, he becomes pure as all of them.â |
satya] R2 R3 Pa B2 bhavya-
muditÄstarÄgÄ] B2 uditÄstarÄnÄá¹ : Od gl. (muditÄÅ ca tÄ hará¹£ÄÅ ca tÄ âstarÄgÄÅ ceti) (tyaktarÄgÄḥ manuḥ)
bÄhur] Od ins. san
vaḥ] B2 ca
putra] B3 tÄta
tÄta] V2 B1 B2 Edd he tÄta-
Åuka] V2 B3 Edd ÅrÄ«-
rÄgÄÅ] V2 -vÄmÄÅ
vÄ] R2 om.
ity Ärá¹£aḥ] V22 i.m.
ity ⦠tiá¹£á¹han] B1 B3 transp.
ÅrÄ«] B3 deest
rÄjasya] B1 PurÄ«dÄsa HaridÄsa add. mÄhÄtmyam
tÄpanÄ«ya] Od tÄpanÄ«-
devÄ] V1 Va taá¹ devÄ
vai] Od re
tasyÄnuá¹£á¹ubhasya] V2 tasyÄnuá¹£á¹ubha-
nÄrasiá¹hasya] V1 B2 deest
ya] B3 sa
so ⦠bhavati] B2 deest
sa ⦠bhavati] B2 deest
Anuá¹£á¹ubh refers to the metre of this mantra, four times eight syllables. The mantra is ugraá¹ vÄ«raá¹ mahÄviá¹£á¹uá¹ jvalantaá¹ sarvatomukham | ná¹siá¹haá¹ bhÄ«á¹£aá¹aá¹ bhadraá¹ má¹tyo má¹tyuá¹ namÄmy aham ||âThis whole section is from VBC 2aâ2b.
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tatraivÄnteâ anupanÄ«taÅatam1 ekam ekenopanÄ«tena tatsamam | upanÄ«taÅatam ekam2 ekena gá¹hasthena tatsamam | gá¹hasthaÅatam ekam3 ekena4 vÄnaprasthena tatsamam | vÄnaprasthaÅatam ekam ekena yatinÄ tatsamam5 | yatÄ«nÄá¹ tu Åataá¹ pÅ«rá¹aá¹ rudrajÄpakena tatsamam | rudrajÄpakaÅatam ekam6 ekenÄtharvÄá¹ girasa7ÅÄkhÄdhyÄpakena tatsamam | atharvÄá¹ girasaÅÄkhÄdhyÄpakaÅatam ekam ekena8 mantrarÄjÄdhyÄpakena tatsamam | tad vÄ etat paraá¹ dhÄma mantrarÄjÄdhyÄpakasya yatra na duḥkhÄdi,9 yatra na sÅ«ryo10 bhÄti, yatra na vÄyur vÄti,11 yatra na candramÄs tapati, yatra na naká¹£atrÄá¹i bhÄnti, yatra nÄgnir dahati, yatra na má¹tyuḥ praviÅati, yatra na doá¹£aḥ | tat sadÄnandaá¹12 ÅÄÅvataá¹13 ÅÄntaá¹ sadÄÅivaá¹ brahmÄdivanditaá¹ yogidhyeyaá¹ yatra gatvÄ na nivartante yoginaḥ | tad etad á¹cÄbhyuktamâ14 tad viá¹£á¹oḥ paramaá¹ padaá¹ sadÄ paÅyanti sÅ«rayaḥ1516 divÄ«va caká¹£ur Ätatam17 | tad viprÄso18 vipanyavo jÄgá¹vÄá¹saḥ19 samindhate20 viá¹£á¹or yat paramaḥ padam ||143|| atha ÅrÄ«rÄmamantrÄá¹Äá¹21 mÄhÄtmyam agastyasaá¹hitÄyÄmâ sarveá¹£u mantravargeá¹£u Åreá¹£á¹haá¹ vaiá¹£á¹avam ucyate | gÄá¹apatyeá¹£u Åaiveá¹£u ÅÄktasaureá¹£v abhÄ«á¹£á¹adam ||144|| vaiá¹£á¹aveá¹£v api mantreá¹£u rÄmamantrÄḥ22 phalÄdhikÄḥ23 | gÄá¹apatyÄdimantreá¹£u24 koá¹ikoá¹iguá¹ÄdhikÄḥ25 | vinaiva dÄ«ká¹£Äá¹ viprendra puraÅcaryÄá¹ vinaiva hi ||145|| |
And at the end of the same book (5.10): 143One hundred persons not initiated with the sacred thread are equal to one who is initiated with the sacred thread. A hundred persons initiated with the sacred thread are equal to one householder. A hundred householders are equal to one forest-dweller. A hundred forest-dwellers are equal to one renunciant. A full hundred renunciants are equal to one person who recites the Rudra-mantra. A hundred reciters of the Rudra-mantra are equal to one person who recites the branch of Atharva and Aá¹ giras. A hundred students of the branch of Atharva and Aá¹ giras are equal to one student of the king of mantras. And this is the highest abode of the one who studies the king of mantras: where the sun does not shine, where the wind does not blow, where the moon does not give out light, where the stars do not shine, where fire does not burn, where death does not enter, where no fault exists. The highest abode is eternal bliss, eternally peaceful, always auspicious, worshipped by the gods such as BrahmÄ, meditated upon by the yogis, and from where the yogins, having once gone, never return. This indeed is declared by the stanza (á¹g Veda 1.22.20â21): The gods always behold the highest abode of Viá¹£á¹u, like brightness spread across the sky. Rejoicing, the seers attentively illuminate that highest abode of Viá¹£á¹u. The Greatness of Mantras of RÄma1 In the Agastya Saá¹hitÄ (19.1â7ab): 144Of all classes of mantras, such as those of Gaá¹apati, Åiva, Åakti and SÅ«rya, mantras of Viá¹£á¹u are said to be the best, givers of all that is dear. 145Further, among Vaiá¹£á¹ava mantras, RÄma mantras bear superior fruit. They are millions and billions of times superior to those of other gods such as Gaá¹apati. O best of BrÄhmaá¹as! Even without initiation, without |
Åatam] VidyÄratna -Åatakam
ekam] Od om.
ekam] R3 om.
gá¹hasthena ⦠ekena] V2 om. : V22 i.m.
upanÄ«taÅatam ⦠tatsamam] B2 om.
ekam] B2 deest
ekenÄtharvÄá¹ girasa] V2 R2 R3 Pa B2 Od atharvÄá¹ girasa-
ekena] R1 R2 R3 Pa B1 B2 Od deest
duḥkhÄdi] Va ins. trayaá¹
na sūryo] Od transp.
vÄti] B2 B3 bhÄti
tat ⦠sadÄnandaá¹] B2 taá¹ sÄnandaá¹
ÅÄÅvataá¹] Od gl. nityam
á¹cÄbhyuktam] V1 cÄbhyuktam : B9 á¹cÄm uktam : B2 dá¹á¸hadyuktam
sadÄ â¦ sÅ«rayaḥ] V2 om.
sūrayaḥ] V1 ins. kutaḥ
Ätatam] Od gl. (caká¹£uḥ Ätataá¹ vyÄptam)
viprÄso] B3 gl. (viprÄ ity arthaḥ)
jÄgá¹vÄá¹saḥ] B3 gl. (nirvyavahÄrÄḥ)
samindhate] Od gl. (dedipyate)
atha ÅrÄ«rÄmamantrÄá¹Äá¹] R2 om.
mantrÄḥ] R3 rÄja-
phalÄdhikÄḥ] Od ins. bhavanti
mantreṣu] V1 V2 Od mantrebhyaḥ
guá¹ÄdhikÄḥ] B1 -phalÄdhikÄḥ
This section is taken over in toto from RAC pp. 24â25, including variant readings of the AS section. For example, lines 1.145cdâ146ab are only found in AS as cited in the RAC (Barkhuis 1995b: 132).
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vinaiva nyÄsavidhinÄ japamÄtreá¹a siddhidÄḥ1 | mantreá¹£v aá¹£á¹asv anÄyÄsaphalado âyaá¹2 á¹£aá¸aká¹£araḥ3 ||146|| á¹£aá¸aká¹£aro âyaá¹ mantras tu mahÄghaugha4nivÄraá¹aḥ | mantrarÄja iti proktaḥ sarveá¹£Äm uttamottamaḥ ||147|| dainandinaá¹5 tu duritaá¹6 paká¹£amÄsa7rtuvará¹£ajam | sarvaá¹ dahati niḥÅeá¹£aá¹ tÅ«lÄcalam ivÄnalaḥ ||148|| brahmahatyÄsahasrÄá¹i jñÄnÄjñÄnaká¹tÄni ca | svará¹asteyasurÄpÄnagurutalpÄyutÄni ca8 ||149|| koá¹ikoá¹isahasrÄá¹i hy upapÄpÄni yÄny api | sarvÄá¹y api praá¹aÅyanti rÄmamantrÄnukÄ«rtanÄt ||150|| tÄpanÄ«yaÅrutiá¹£u caâ9 ya etat10 tÄrakaá¹ brÄhmaá¹o nityam adhÄ«te, sa pÄpmÄnaá¹ tarati, sa má¹tyuá¹ tarati, sa bhrÅ«á¹ahatyÄá¹ tarati, sa sarvahatyÄá¹ tarati, sa saá¹sÄraá¹ tarati, sa sarvaá¹ tarati,1112 sa vimuktÄÅrito bhavati, so âmá¹tatvaá¹ ca gacchati ||151|| atha gopÄla13deva14mantramÄhÄtmyam mantrÄs tu ká¹á¹£á¹adevasya sÄká¹£Äd15 bhagavato hareḥ | sarvÄvatÄrabÄ«jasya sarvato16 vÄ«ryavattamÄḥ ||152|| sarvataḥ sarvebhyaḥ ÅrÄ«ná¹siá¹haraghunÄthÄdi17mantrebhyo âpi vÄ«ryavattamÄḥ paramaprabhÄvavantaḥ | tatra hetuḥ | sarvÄvatÄrabÄ«jasya ká¹á¹£á¹as tu bhagavÄn svayam ity avatÄritvokteḥ ||152|| tathÄ ca18 bá¹hadgautamÄ«ye ÅrÄ«govindavá¹ndÄvanÄkhyeâ1920 sarveá¹£Äá¹ mantravaryÄá¹Äá¹21 Åreá¹£á¹ho vaiá¹£á¹ava ucyate | viÅeá¹£Ät ká¹á¹£á¹amanavo bhogamoká¹£aikasÄdhanam22 ||153|| |
PuraÅcaraá¹a, 146without rules for NyÄsa, they bestow perfection just by being recited. Among the eight mantras,1 this Six-syllable mantra2 easily gives results. 147This Six-syllable mantra keeps away heaps of great sins. It is called the king of mantras, the very best of all. 148Sins committed every day, fortnight, month, season and yearâall are completely burned away, just as fire consumes a mountain of cotton. 149Whether done knowingly or not, the sins of killing a thousand BrÄhmaá¹as, millions of instances of stealing gold, drinking wine and defiling the bed of the guru, 150as well as billions of smaller sins are all destroyed by reciting the RÄma mantra! And in the TÄpanÄ«ya Åruti (RÄmottaratÄpanÄ« Upaniá¹£ad 1.2): 151One who always recites this liberating mantra crosses over sin, he crosses over death, he crosses over killing an embryo, he crosses over all killing, he crosses over worldly existence, he crosses over everything: he becomes one who resorts in the liberated and he goes to immortality. The Greatness of the Mantra of Lord GopÄla 152However, the mantras of Lord Ká¹á¹£á¹a, Lord Hari himself, the seed of all descents, are the most powerful of all. They are the most powerful: they have the greatest efficacy of all, of even mantras of Ná¹siá¹ha, RaghunÄtha and others. Then the author gives the reason: [Ká¹á¹£á¹a] is the seed of all descents, as confirmed in the statement âBut Ká¹á¹£á¹a is the Lord himselfâ (BhP 1.3.28). This is also stated in the Govindavá¹ndÄvana of Bá¹hadgautamÄ«ya Tantra (1.15ab, 16cd, 20â21):3 153Of all the foremost mantras, the mantra of Viá¹£á¹u is said to be the best. Particularly, Ká¹á¹£á¹a mantras are the only cause of enjoyment and libera- |
siddhidÄḥ] Od ins. syÄt
aá¹£á¹asv ⦠yaá¹] B2 suá¹£á¹hu saphalaá¹ nirdoá¹£aá¹ ca
aká¹£araḥ] B2 á¹£aá¸aká¹£aram
mahÄghaugha] B2 ato âghaugha-
dainandinaá¹] B1 B3 dinaá¹ dinaá¹ : Od gl. (dinaá¹ dinaá¹ bhavati)
duritaá¹] B2 tvaritaá¹
paká¹£amÄsa] B1 transp.
brahma ⦠ca] Pa deest
ca] Od deest
ya etat] B2 yatra tat
sa ⦠tarati] Od i.m.
tarati] R1 R2 Pa bhavati
gopÄla] V2 Va Pa B1 B3 Od Edd ante ÅrÄ«-
deva] B9 Od deest
sÄká¹£Äd] Od svayaá¹
sarvato] Od gl. (sarvamantrebhyaḥ)
raghunÄthÄdi] V2 ÅrÄ«-
tathÄ ca] Pa2 deest
ÅrÄ« ⦠vá¹ndÄvanÄkhye] B3 deest
vá¹ndÄvanÄkhye] B2 ins. ca
varyÄá¹Äá¹] R2 R3 Od -vargÄnÄá¹ : Pa2 -vará¹ÄnÄá¹
sÄdhanam] B1 -sÄdhakÄḥ : Od ins. bhavanti
It is unclear to me which the âeight mantrasâ are. The RAC and AS read mantrÄs teá¹£v api, âeven among these mantrasâ.
Oá¹ rÄmÄya namaḥ or rÄá¹ rÄmÄya namaḥ.
The verses left out are of a narrative nature, not adding any details of mÄhÄtmya.
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yasya yasya ca mantrasya yo yo devas tathÄ punaḥ | abhedÄt tanmanÅ«nÄá¹ ca devatÄ saiva bhÄsate1 ||154|| ká¹á¹£á¹a eva paraá¹ brahma saccidÄnandavigrahaḥ | smá¹timÄtreá¹a teá¹£Äá¹2 vai bhuktimuktiphalapradaḥ || iti34 ||155|| tatrÄpi bhagavattÄá¹5 svÄá¹ tanvato6 gopalÄ«layÄ7 | tasya8 Åreá¹£á¹ha9tamÄ mantrÄs teá¹£v10 apy aá¹£á¹ÄdaÅÄká¹£araḥ11 ||156|| tatra teá¹£u12 ÅrÄ«dvÄrakÄnÄthadaivatÄdimantreá¹£v api madhye tasya ÅrÄ«ká¹á¹£á¹adevasyaiva gopalÄ«layÄ nijÄá¹ bhagavattÄá¹ tanvataḥ13 vistÄrayataḥ14 sato ye mantrÄs ta eva Åreá¹£á¹hatamÄḥ | teá¹£v api madhye âá¹£á¹ÄdaÅÄká¹£araḥ sammohanÄkhyayÄ prasiddhaḥ Åreá¹£á¹ha ity arthaḥ15 ||156|| |
tion. 154Moreover, whichever god of whatever mantra, that divinity is also addressed here, since they are non-different from these mantras. 155Ká¹á¹£á¹a is indeed the highest Brahman, the embodiment of being, cognisance and bliss. To those who simply remember him he awards the fruit of enjoyment and liberation.1 156And there, the mantras where his majesty is augmented by his play as a cowherd are the best, and among them as well, the eighteen syllable mantra. And there: among the mantras of the divine Lord of DvÄrakÄ and so on, those mantras alone in which the majesty of Lord Ká¹á¹£á¹a is augmented or amplified by his play as a cowherd, are the best. And among them, the eighteen-syllable mantra known as âInfatuatingâ is the supreme. This is the meaning. |
bhÄsate] Edd bhÄá¹£yate
teá¹£Äá¹] Od gl. janÄnÄm
tathÄ â¦ iti] Pa2 i.m.
iti] Pa2 B1 deest : V1 R3 B1 B2 add. tatra ÅrÄ«daÅÄká¹£arasya | yathÄ gautamÄ«yatantre | sarvakÄmÄ prasÄ«danti ká¹á¹£á¹amantrajapÄd dvija | sarveá¹£u mantravargeá¹£u Åreá¹£á¹haá¹ vaiá¹£á¹avam ucyate || gÄá¹apatyeá¹£u Åaiveá¹£u tathÄ ÅÄkteá¹£u suvrata | vaiá¹£á¹aveá¹£u ca sarveá¹£u ká¹á¹£á¹amantrÄ phalÄdhikÄḥ || viÅeá¹£ato daÅÄrá¹o âyaá¹ japamÄtreá¹a siddhidaḥ | mantrasya jñÄnamÄtreá¹a labhen muktiá¹ caturvidhÄm || ajñÄnatÅ«larÄÅÄ«nÄá¹ jvalano âyaá¹ munÄ«Åvara || anena sadá¹Åo mantro jagatsv api na vidyate | anenÄrÄdhitaḥ ká¹á¹£á¹aḥ prasÄ«daty eva tatká¹£aá¹Ät | padmayonir avÄpÄgryaá¹ devarÄjyaá¹ ÅacÄ«patiḥ || ity Ädi || tathÄ (B1 B2 B9 deest) | mantrÄá¹Äá¹ paramo mantro guhyÄnÄá¹ guhyam uttamam | mantrarÄjam idaá¹ (B1 imaá¹) jñÄtvÄ ká¹tÄrtho jÄyate naraḥ || putravÄn dhanavÄn vÄgmÄ« laká¹£mÄ«vÄn paÅumÄn bhavet || ity Ädi || (mantrÄá¹ÄṠ⦠Ädi V1 deest : R3 B1 ins. tathÄ) mantreá¹Änena mantrajña bhaktiḥ syÄt premalaká¹£aá¹Ä | samastatÄ«rthapÅ«taÅ ca samastaká¹£etrapÄvanaḥ || raver iva durÄdhará¹£aḥ Åucer iva Åuciḥ sadÄ | Åaá¹karasyeva siddhÄ«Åo viá¹£á¹or iva sadÄÅrayaḥ (B1 sadÄÅriyaḥ) || bahunÄ kim ihoktena rahasyaá¹ Åá¹á¹u gautama | nirvÄá¹aphalado mantraḥ kim anyair bahujalpitaiḥ || tathÄ tatraiva | klÄ«á¹kÄrÄd asá¹jad viÅvam iti prÄha Åruteḥ Åiraḥ | lakÄrÄt pá¹thivÄ« jÄtÄ kakÄrÄj jalasambhavaḥ || Ä«kÄrÄd vahnir utpanno nÄdÄd vÄyur ajÄyata | bindor ÄkÄÅasambhÅ«tir iti bhÅ«tÄtmako manuḥ (R3 viduḥ)|| svÄÅabdena ca ká¹£etrajño heti citpraká¹tiḥ parÄ | tayor aikyasamudbhÅ«tir mukhaveá¹£á¹anavará¹akaḥ | ata eva hi viÅvasya layaḥ svÄhÄrá¹ake bhavet || gopÄ«ti praká¹tiá¹ vidyÄj janas tattvasamÅ«hakaḥ | anayor ÄÅrayor vyÄptyÄ kÄraá¹atvena ceÅvaraḥ || sÄndrÄnandaá¹ paraá¹ jyotir vallabhena ca kathyate | athavÄ gopÄ« praká¹tir janas tadaá¹Åamaá¹á¸alam || anayor vallabhaḥ (B1 B9 ins. proktaḥ) svÄmÄ« ká¹á¹£á¹Äkhyaḥ para (B1 B9 deest) Ä«Åvaraḥ | kÄryakÄraá¹ayor Ä«Åaḥ Årutibhis tena gÄ«yate || anekajanmasiddhÄnÄá¹ gopÄ«nÄá¹ patir eva vÄ | nandanandana ity uktas trailokyÄnandavardhanaḥ || cintayed virajo mantrÄ« sarvasampattihetave | daÅÄnÄm api tattvÄnÄá¹ sÄkṣī vettÄ tathÄ paraḥ (B1 B9 R3 tathÄká¹£araḥ)|| daÅÄká¹£ara iti khyÄto (B1 proktÄ) mantrarÄjaḥ parÄt paraḥ | guptabÄ«jasvabhÄvatvÄd daÅÄrá¹a iti kathyate | bÄ«japÅ«rvajapaÅ cÄsya rahasyaá¹ kathitaá¹ mune || iti ||
bhagavattÄá¹] Od gl. (prakÄÅitavÄn)
tanvato] V3 tattvato
gopalÄ«layÄ] Od gl. (karaá¹abhÅ«tayÄ)
tasya] Od gl. (ÅrÄ«ká¹á¹£á¹asya)
Åreá¹£á¹ha] Pa preá¹£á¹ha-
teá¹£v] Od gl. (mantreá¹£u)
tatrÄpi ⦠aá¹£á¹ÄdaÅÄká¹£araḥ] R3 deest
tatra teá¹£u] B2 eteá¹£u
tatra ⦠tanvataḥ] V2 om. : V22 i.m.
vistÄrayataḥ] B2 deest
arthaḥ] B2 add. he ká¹á¹£á¹a ramÄnÄtha vrajanÄthÄrtinÄÅaya | saá¹sÄrasÄgare ghore patitaá¹ mÄá¹ samuddhara || ÅrÄ«ÅrÄ«hariḥ Åaraá¹am || ÅrÄ«rÄdhÄká¹á¹£á¹acaraá¹akamale manmano bhramarÄyate || ÅrÄ«ÅrÄ«gopÄlaḥ Åaraá¹am || ÅrÄ«ÅrÄ«govindÄya namaḥ ||
Several manuscripts of the Bengali recension here add a section on the ten-syllable mantra (gopÄ«janavallabhÄya svÄhÄ) with verses cited from the GautamÄ«ya Tantra, some of which are found below as well (HBV 1.168â170). See Appendix One for a translation of this section.
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athÄá¹£á¹adaÅÄká¹£aramÄhÄtmyam1 tÄpanÄ«ya2Årutiá¹£uâ oá¹ | munayo ha vai brÄhmaá¹am Å«cuḥ | kaḥ paramo devaḥ? kuto má¹tyur bibheti? kasya jñÄnenÄkhilaá¹ bhÄti?3 kenedaá¹ viÅvaá¹ saá¹saratÄ«ti || tad4 u hovÄca brÄhmaá¹aḥ | ká¹á¹£á¹o vai paramaá¹ daivatam | govindÄn má¹tyur bibheti5 | gopÄ«janavallabha6jñÄnena7 tajjñÄtaá¹8 bhavati | svÄhayedaá¹9 saá¹saratÄ«ti10 || tam u hocuḥ | kaḥ ká¹á¹£á¹o? govindaḥ ko âsÄv iti? gopÄ«janavallabhaḥ kaḥ? kÄ svÄhÄ? iti || tÄn uvÄca brÄhmaá¹aḥ | pÄpakará¹£aá¹o11 gobhÅ«mivedavidito veditÄ12 gopÄ«janÄvidyÄkalÄprerakas tanmÄyÄ ceti sakalaá¹ paraá¹13 brahma14 tad15 yo dhyÄyati rasati16 bhajati so âmá¹to17 bhavatÄ«ti || te hocuḥ | kiá¹ tadrÅ«paá¹ kiá¹ rasanaá¹ kathaá¹ ho tadbhajanam,18 tat sarvaá¹ suvividiá¹£atÄm ÄkhyÄhÄ«ti || tad u hovÄca hairaá¹yaḥ19 | gopaveÅam abhrÄbhaá¹20 taruá¹aá¹ kalpadrumÄÅritam || ityÄdi ||157|| ha sphuá¹aá¹, vai prasiddham | brÄhmaá¹aá¹ brahmavettÄraá¹ brahmÄá¹am ity arthaḥ | tad brahma daivatam iti pÅ«rvaprakrÄntaá¹ vÄ | pÄpakará¹£ana iti dvitÄ«yasya padÄrthaḥ21 | gauḥ svargaḥ, gobhÅ«mivedeá¹£u viditaḥ | teá¹£Äá¹ ca vediteti tá¹tÄ«yasya22 | gopÄ«jano âvidyÄyÄḥ kalÄḥ strÄ«tvÄt aá¹ÅÄs tatprerakaḥ | yad vÄ, gopÄ«janÄ eva23 Ä samyak vidyÄ, prÄptyupÄyatvÄt |
The Greatness of the Eighteen-Syllable Mantra1 In the TÄpanÄ«ya Åruti (GopÄlatÄpanÄ« Upaniá¹£ad 1.2â8):2 157Oá¹. The sages asked the BrÄhmaá¹a: âWho is the highest god? What does death fear? By knowing what does everything become known? By what is this world turned?â The BrÄhmaá¹a replied : âKá¹á¹£á¹a is indeed the highest divinity. Death fears Govinda. By knowing GopÄ«janavallabha everything becomes known. By SvÄhÄ is this world turned.â They then asked him: âWho is Ká¹á¹£á¹a? Who is this Govinda? Who is GopÄ«janavallabha? What is SvÄhÄ?â The BrÄhmaá¹a told them: âThe destroyer of sin; the one known by the cows, earth and the Vedas, and who is their knower; the one who sets in motion the milkmaidens, the AvidyÄkalÄs; and his MÄyÄ. This is the highest Brahman with its parts. One who meditates upon it, takes pleasure in it and worships it becomes immortal, becomes immortal.â They said: âWhat is its form? How does one take pleasure in it? And what is its worship? Please explain all this to us, who are eager to learn.â The golden one said: âDressed as a cowherd, having the colour of a raincloud, youthful, sheltered at a desire tree.â [â¦] The BrÄhmaá¹a means BrahmÄ, since he knows Brahman. Or else that Brahman refers to the âdivinityâ, following the previous statement.3 Destroyer of sin is the meaning of the second word [of the mantra, that is âKá¹á¹£á¹aâ]. That of the third [âGovindaâ] is the the one who is known among the cowsâcows mean heavenâon earth and in the Vedas, and who is their knower. The meaning of the fourth word [âGopÄ«janavallabhaâ] is the one who sets in motion the milkmaidens, who are parts (kalÄ) of ignorance (avidyÄ), being women. Alternatively, the milkmaidens alone are complete knowledge (ÄvidyÄ), being the means to attain him. And that knowledge is an art |
mÄhÄtmyam] Kaviratna PurÄ«dÄsa HaridÄsa -mantramÄhÄtmyam
tÄpanÄ«ya] R3 B1 B2 B3 Od gopÄlatÄpanÄ«ya- (R3 B3 ÅrÄ«-)
bhÄti] Edd jñÄtaá¹ bhavati
tad] Edd tÄn
kasya ⦠bibheti] Od i.m.
jñÄnenÄkhilaṠ⦠vallabha] B1 om.
jñÄnena] Edd -jñÄnenÄkhilaá¹
tajjñÄtaá¹] B1 tajjñÄnaá¹ : Edd vijñÄtam
svÄhayedaá¹] Od svÄhÄyeti
saá¹saratÄ«ti] Pa Edd saá¹sarati : Od gl. (saá¹sarati saá¹sÄraá¹ tarati)
pÄpakará¹£aá¹o] Od gl. (ká¹á¹£á¹a)
veditÄ] B1 deest : Od gl. (jñÄtvÄ gopÄ«janaá¹ tÄsÄá¹ vidyÄ kalÄ racitakalÄ tÄsu preraka tÄsu mÄyÄ)
paraá¹] Va ins. paraá¹
brahma] Edd brahmaiva
tad] B2 ins. eva
rasati] Pa sarati
má¹to] B1 B2 ins. bhavati so âmá¹to
bhajanam] B1 B2 ins. ca
hairaá¹yaḥ] R1 hairaá¹yo âsthe : R3 hairastho
abhrÄbhaá¹] Od gl. (ÅyÄmameghaiva ÄbhÄ yasya tam)
padÄrthaḥ] V2 B3 VidyÄratna PurÄ«dÄsa padasyÄrthaḥ
tá¹tÄ«yasya] B1 Edd tá¹tÄ«yasyÄrthaḥ
eva] Edd ins. Ä saá¹yak
klÄ«á¹ ká¹á¹£á¹Äya govindÄya gopÄ«janavallabhÄya svÄhÄ.
There is a commentary on the GopÄlatÄpanÄ« Upaniá¹£ad by PrabodhÄnanda, GopÄla Bhaá¹á¹aâs guru, but the commentator of the HBV has not made use of it. Perhaps it was written after the HBV.
That is, the supreme divinity that is Ká¹á¹£á¹a, glorified in the very first verse of the GopÄlatÄpanÄ« Upaniá¹£ad (1.1).
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| saiva kalÄ ÅaktiviÅeá¹£as1 prerakÄrthÄt tasyÄ eveti2 caturthasya | tanmÄyÄ ceti pañcasyeti3 dik | rasati ÄsvÄdayati kÄ«rtanÄdinÄ ||157|| kiá¹ ca, tatraivÄgreâ bhaktir asya bhajanam | tad ihÄmutropÄdhinairÄsyenaivÄmuá¹£min4 manaḥkalpanam5 | etad eva ca naiá¹£karmyam ||158|| ká¹á¹£á¹aá¹ taá¹ viprÄ bahudhÄ6 yajanti govindaá¹ santaá¹ bahudhÄ7 dhÄrayanti | gopÄ«janavallabho bhuvanÄni dadhre svÄhÄÅrito jagad ejayat svaretaḥ8 ||159|| ejayat9 ceá¹£á¹Äá¹ kÄrayÄm Äsa | gopÄ«janavallabha evety arthaḥ | svaretaḥ10 svasmÄd udbhÅ«tam ity arthaḥ ||159|| vÄyur yathaikopaghanaá¹11 praviá¹£á¹o12 janye janye13 pañcarÅ«po babhÅ«va | ká¹á¹£á¹as tathaiko âpi jagaddhitÄrthaá¹ ÅabdenÄsau pañcapado âvabhÄti || iti ||160|| apaghanaá¹ ÅarÄ«ram | janye janye14 pratiÅarÄ«ram | pañcapadaḥ15 aá¹£á¹ÄdaÅÄká¹£aro âyaá¹ mantraḥ ||160|| kiá¹ ca, tatraivopÄsanavidhikathanÄnantaramâ eko vaÅÄ« sarvagaḥ ká¹á¹£á¹a Ä«á¸ya16 eko âpi san bahudhÄ yo17 âvabhÄti18 | taá¹ pÄ«á¹hasthaá¹ ye ânuyajanti dhÄ«rÄs19 teá¹£Äá¹ sukhaá¹ ÅÄÅvataá¹20 netareá¹£Äm ||161|| |
(kalÄ), that is, a special potency and he is the inspirer of it. The meaning of the fifth word [SvÄhÄ] is his MÄyÄ. This is the drift. Takes pleasure in him means who tastes him through praise and so on. And also, further on (GopÄlatÄpanÄ« Upaniá¹£ad 1.14â16): 158Devotion is his worship, fixing the mind on him to the exclusion of anything either in this world or the next. That is indeed ârefraining from actionâ. 159BrÄhmaá¹as sacrifice in many ways to this Ká¹á¹£á¹a, they have fixed themselves on this being of Govinda in many ways. GopÄ«janavallabha has established the worlds. Taking refuge in SvÄhÄ, he animates the world, his own seed. [â¦] He means GopÄ«janavallabha. His own seed means that which has sprung from himself. 160Just as the one breath enters the body and becomes fivefold in each one, so also the one Ká¹á¹£á¹a, for the benefit of the world, by sound exists as this five-part mantra. [â¦] Five-part mantra means this eighteen-syllable mantra. And also, immediately following the description of the rules for worshipping him (GopÄlatÄpanÄ« Upaniá¹£ad 1.19â24): 161The one worshipable controller, all-pervading, is Ká¹á¹£á¹a, who even though one, exists as many. The wise ones who constantly worship him on his throne attain unending happiness, not others.1 |
viÅeá¹£as] Edd ins. tasyÄḥ
prerakÄrthÄt ⦠eveti] Edd preraka iti
pañcasyeti] V1 pañcamasyeti
nairÄsyenaivÄmuá¹£min] R1 Va Pa p.c. B1 B2 B3 -nairÄsyena ká¹á¹£á¹e âmusmin
kalpanam] Od gl. (bhajanam)
viprÄ bahudhÄ] V1 B2 B3 Edd transp.
bahudhÄ] Od R3 bahudhÄrÄdhayanti
svaretaḥ] Od gl. (prÄpita)
ejayat] Edd ins. aijayat : Od gl. (kalpayat)
svaretaḥ] Edd svaretÄḥ
ghanaá¹] R2 -vanaá¹ : Pa -prajaá¹ : Od gl. (ÅarÄ«raá¹ praviá¹£á¹aḥ)
praviá¹£á¹o] Od ins. san
janye janye] B2 janme janme : Od gl. (jÄyate yat tat janmaá¹ tasmin)
janye janye] B2 janme janme
pañcapadaḥ] VidyÄratna Kaviratna deest
Ä«á¸ya] Od gl. (stutya)
yo] Od deest
bahudhÄ â¦ vabhÄti] B1 bahudhÄvabhÄti
dhÄ«rÄs] B2 viprÄs
sukhaá¹ ÅÄÅvataá¹] B2 siddhiḥ ÅÄÅvatÄ«
Cf. Kaá¹ha Upaniá¹£ad 2.2.12 ÅvetÄÅvatara Upaniá¹£ad 6.12.
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nityo nityÄnÄá¹ cetanaÅ cetanÄnÄm eko bahÅ«nÄá¹ yo vidadhÄti kÄmÄn | taá¹ pÄ«á¹hagaá¹ ye ânuyajanti viprÄs teá¹£Äá¹ siddhiḥ ÅÄÅvatÄ«1 netareá¹£Äm ||162|| etad dhi viá¹£á¹oḥ paramaá¹ padaá¹ ye nityodyuktÄḥ saá¹yajante na kÄmÄt23 | teá¹£Äm asau goparÅ«paḥ prayatnÄt prakÄÅayed Ätmapadaá¹ tadaiva4 ||163|| yo brahmÄá¹aá¹5 vidadhÄti pÅ«rvaá¹ yo vidyÄs tasmai gÄpayati6 sma ká¹á¹£á¹aḥ | taá¹7 premá¹Ä Ätma8vá¹ttiprakÄÅaá¹ mumuká¹£ur9 vai Åaraá¹am10 anuvrajet ||164|| premá¹aivÄtma11vá¹tteḥ prakÄÅo yasya tam12 | pÄá¹hÄntaraá¹ sugamam ||164|| oá¹kÄreá¹Äntaritaá¹ ye japanti1314 govindasya pañcapadaá¹ manuá¹ tam | tasmai cÄsau1516 darÅayed ÄtmarÅ«paá¹ tathÄ17 mumuká¹£ur18 abhyasen nityaÅÄntyai ||165|| nityaÅÄntyai nityÄyai avinaÅvarÄyai ÅÄntyai sukhÄya ||165|| tasmÄd anye pañcapadÄd abhÅ«van govindasya manavo mÄnavÄnÄm | daÅÄrá¹ÄdyÄs te âpi saá¹ krandanÄdyair19 abhyasyante bhÅ«tikÄmair yathÄvat ||166|| |
162Eernal among the eternals, conscious among the conscious, the one who fulfils the desires of many, The wise ones who constantly worship him on his throne attain unending perfection, not others.1 163For those who without selfishness are constantly engaged in the worship of this highest abode of Viá¹£á¹u he then in the form of a cowherd carefully reveals his own abode. 164He who in the beginning created BrahmÄ and entrusted him with knowledge, is Ká¹á¹£á¹a. Those who desire liberation should take shelter of him who reveals his being through love. [â¦] 165Those who repeat this five-part mantra of Govinda, preceded and followed by the syllable Oá¹â to him he will show his own form. One desiring liberation should therefore practise this for eternal peace. For eternal peace, for imperishable happiness. 166Therefore other mantras for humans have sprung from this five-part one of Govinda, such as the ten-syllable one. They are practised by those who desire wealth, such as Indra and others. |
ÅÄÅvatÄ«] V1 ÅÄÅvatÄ
taṠ⦠kÄmÄt] B1 B2 om.
kÄmÄt] V1 V2 B3 R1 R3 kÄmÄn : Pa kÄmÄ
tadaiva] B2 Edd tad eva
brahmÄá¹aá¹] V1 Åarma brÄhmaá¹aá¹ : Åarma âbrahmÄá¹aá¹â iti pÄá¹haḥ
gÄpayati] VidyÄratna Kaviratna PurÄ«dÄsa gopÄyati : HaridÄsa gopayati
taá¹] B2 te
premá¹Ä Ätma] R2 ha devÄtma- : Pa premÄtmÄ-
mumukṣur] Od gl. (muktim icchuḥ san)
Åaraá¹am] Od gl. (ká¹á¹£á¹am)
Ätma] V1 V2 -Ärtha-
yasya tam] B3 yasmÄt
ye japanti] Va yo japati
japanti] V2 B2 B3 yajanti
tasmai cÄsau] Pa tasyaivÄsau
cÄsau] R2 R3 Od vÄsau
tathÄ] Va B2 Od tasmÄn
mumukṣur] Od gl. janaḥ
saá¹ krandanÄdyair] Od gl. (indrÄdyaiḥ)
Cf. Kaá¹ha Upaniá¹£ad 2.2.13, ÅvetÄÅvatara Upaniá¹£ad 6.13.
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kiá¹ ca tatraivaâ tad u hovÄca brÄhmaá¹o âsÄv anavarataá¹ me1 dhyÄtaḥ stutaḥ parÄrdhÄnte âsÄv abudhyata2 stuto3 gopaveÅo me4 purastÄd ÄvirbabhÅ«va | tataḥ praá¹atena5 mayÄnukÅ«lena há¹dÄ mahyam aá¹£á¹ÄdaÅÄrá¹aá¹ svarÅ«paá¹ sá¹á¹£á¹aye dattvÄntarhitaḥ,6 punaḥ sisá¹ká¹£Ä7 me8 prÄdurabhÅ«t | teá¹£v aká¹£areá¹£u bhaviá¹£yajjagadrÅ«paá¹ prÄkÄÅayat9 | tad iha10 kÄd Äpo lÄt pá¹thivÄ« Ä«to âgnir bindor11 indus tatsampÄtÄd12 arka iti klÄ«á¹kÄrÄd asá¹jam | ká¹á¹£á¹Äd ÄkÄÅaá¹ yÄd13 vÄyur ity uttarÄt surabhiá¹14 vidyÄá¹ prÄdur15akÄrá¹£am | taduttarÄt16 strÄ«pumÄdi17 cedaá¹18 sakalam19 idaá¹ sakalam idam20 iti ||167|| abudhyata21 prabodhaá¹22 prÄptaḥ | punaÅ ca stutaḥ san prÄkÄÅayad bhagavÄn eva | yad vÄ, á¹i23pratyayasyÄtrÄnadhikÄrthatvaá¹ prÄkÄÅatety arthaḥ | prÄkÄÅayam iti24 vÄ pÄá¹haḥ | kÄt kakÄrÄt | Äpo jalam | lakÄrÄt pá¹thivÄ« | Ä«kÄrÄd agniḥ | bindoḥ sakÄÅÄc candraḥ25 | uttarÄt26 goÅabdÄt27 ||167|| tathÄ28 ca gautamÄ«yatantreâ29 klÄ«á¹kÄrÄd asá¹jad viÅvam iti prÄha Åruteḥ Åiraḥ | lakÄrÄt pá¹thivÄ« jÄtÄ kakÄrÄj jalasambhavaḥ ||168|| Ä«kÄrÄd vahnir utpanno nÄdÄd vÄyur ajÄyata | bindor ÄkÄÅasambhÅ«tir iti bhÅ«tÄtmako manuḥ ||169|| svÄÅabdena ca ká¹£etrajño30 heti citpraká¹tiḥ parÄ | tayor aikyasamudbhÅ«tir mukhaveá¹£á¹anavará¹akaḥ | ata eva31 hi viÅvasya layaḥ svÄhÄrá¹ake bhavet ||170|| |
And moreover, in the same text (GopÄlatÄpanÄ« Upaniá¹£ad 1.25â26): 167This BrÄhmaá¹a then said: âIncessantly I meditated and offered praise, and at the end of the first half of my life, he awoke. I praised him, and he revealed himself before me, dressed as a cowherd. Then, after I had bowed to him, he became pleased with me, gave me his form as the eighteen-syllable mantra for creation, and disappeared. âLater, when the desire to create appeared to me, he revealed the form of the future world n the letters [of the mantra]. That is, water comes from K; earth from L; fire from Ī; the moon from á¹; from their encounter, the sun. Thus I created from the word KLĪá¹. âFrom Ká¹á¹¢á¹Ä, space; from YA, air. From the next word, I created Surabhi and knowledge. From the following word came this whole world, consisting of women, men, and so on, and so on.â He awoke means he became conscious. Then, after being praised, the Lord revealed himself. Or else, of the affix Ä [in prÄkÄÅayat] indicates that he revealed a supreme meaning here. Another reading has âbecame revealedâ. [â¦] From the next word means from GO.1 This is also stated in the GautamÄ«ya Tantra (2.15â17): 168From the letters of KLĪá¹, he created the worldâthus states the crown of revelation. From L was earth born; from K, water; 169from Ī was fire created; from the tone, air was born; from á¹, space was created.âThus the mantra comprises the elements. 170The sound SVÄ designates the knower of the field; HÄ, the higher nature of consciousness. When they are uttered together, they envelop the whole mouth. Therefore, the dissolution of the world is found in the world SVÄHÄ.2 |
me] B2 ins. vai
sÄv abudhyata] V2 R3 Edd so âvabudhyata
stuto] Edd deest
me] Edd ins. puruṣaḥ
praá¹atena] V1 R1 R2 R3 B2 Od praá¹ato
dattvÄntarhitaḥ] Od gl. (mayÄ dattvÄ)
sisá¹ká¹£Ä] Od gl. (Åá¹á¹£á¹animittaka)
sisá¹ká¹£Ä me] B2 sisá¹ká¹£aá¹Ä
prÄkÄÅayat] Od prakÄÅayet
iha] Od ahaá¹
bindor] Od gl. (rÄkÄÅaá¹ ÅabdÄt vÄyuḥ)
tatsampÄtÄd] B2 samprÄtÄd : Od gl. (nÄdÄt): Edd tannÄdÄd
yÄd] R2 khÄd
surabhiá¹] V1 surabhÄ«vá¹ndÄt : R2 surabhiá¹ vindÄd : R3 surabhiá¹ vidÄt : Pa surabhÄ«á¹ vindÄd : B2 surabhivindyÄd : Od suravandyÄd (Od gl. govindÄya)
prÄdur] Od gl. (Ähur bhÄvam)
taduttarÄt] Edd (-Åarma) rep.
pumÄdi] B3 -puruá¹£Ädi
cedaá¹] R1 cetÄ«daá¹
sakalam] Od gl. (viÅvam asá¹jam)
sakalam idam] Va B2 Od Edd deest
abudhyata] V2 avabudhyata
prabodhaá¹] V2 VidyÄratna Kaviratna bodhaá¹
á¹i] V2 B3 ina- : B1 B2 it-
prÄkÄÅayam iti] V1 prÄkÄÅayateti
candraḥ] Edd ins. tasya nÄdÄd arkaḥ | yÄt yakÄrÄd vÄyur abhÅ«d iti Åeá¹£aḥ |
uttarÄt] B3 uttaraÅabdÄt
goÅabdÄt] Edd govindÄyeti | asmÄt surabhiá¹ gojÄtim | taduttarÄt gopÄ«janety asmÄt vidyÄÅ caturdaÅa | taduttarÄt vallabhety Äditaḥ |
tathÄ] V2 yathÄ
tathÄ â¦ tantre] B2 tathÄ tatraiva
ká¹£etrajño] Od gl. (ÄtmÄ puruá¹£aḥ)
eva] B2 eka
The first syllable of the name Govinda, go, means cow, and from this came Surabhi, the divine cow of plenty.
I cannot claim to understand exactly what this means.
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punaÅ ca sÄ Årutiḥâ1 etasyaiva2 yajanena candradhvajo gatamoham ÄtmÄnaá¹ vedayitvÄ oá¹kÄrÄntarÄlikaá¹3 manum Ävartayat | saá¹ garahito4 âbhyÄnayat5 | tad viá¹£á¹oḥ paramaá¹ padaá¹ sadÄ paÅyanti sÅ«rayaḥ divÄ«va caká¹£ur Ätatam || tasmÄd enaá¹ nityam abhyaset6 || ityÄdi ||171|| vedayitvÄ viditvÄ anyebhyo vÄ vijñÄpya | oá¹kÄrÄntarÄlikaá¹7 praá¹avapuá¹itam ity arthaḥ | abhitaḥ Änayat sÄdhayÄm Äsa ||171|| tatraivÄgreâ tad atra8 gÄthÄḥ | yasya pÅ«rvapadÄd bhÅ«mir dvitÄ«yÄt salilodbhavaḥ | tá¹tÄ«yÄt teja udbhÅ«taá¹9 caturthÄd gandhavÄhanaḥ ||172| pañcamÄd ambarotpattis tam evaikaá¹10 samabhyasan | candradhvajo âgamad viá¹£á¹oḥ paramaá¹ padam avyayam1112 ||173|| yasya pÅ«rvapadÄd ityÄdi ca kalpÄntare prakÄrÄntarÄbhiprÄyeá¹a ||172â173|| tato13 viÅuddhaá¹ vimalaá¹ viÅokam aÅeá¹£alobhÄdinirastasaá¹ gam | yat tatpadaá¹14 pañcapadaá¹ tad eva sa vÄsudevo na yato ânyad asti15 ||174|| |
And later in this Åruti (GopÄlatÄpanÄ« Upaniá¹£ad 1.27â28): 171By this sacrifice alone, Candradhvaja,1 having made himself known as free from illusion, recited the mantra with Oá¹ at the beginning and at the end. Free from attachment he realised it. The gods always behold the highest abode of Viá¹£á¹u, like brightness spread across the sky.2 Therefore, one should always practise this. And so on. Having made known means having understood, Or else having taught others. [â¦] Further on in the same text (GopÄlatÄpanÄ« Upaniá¹£ad 1.30â33): 172â173About this there are songs: By practising the one mantra by the first word of which earth was manifested; by the second, water; by the third, fire; by the fourth, air, and by the fifth, space, Candradhvaja went to the imperishable supreme abode of Viá¹£á¹u. By the first word of which: this refers to another eon, since the method [of creation] mentioned is different.3 174Then, completely pure and stainless, without sorrow, without all kinds of greed and so on, that abode, the same as the five-sectioned mantra is VÄsudeva, other than which there is nothing else.4 |
tathÄ â¦ Årutiḥ] R3 deest
etasyaiva] Od gl. (mantrasya)
Älikaá¹] Edd -Älakaá¹
rahito] B2 Od -vihito
bhyÄnayat] R2 âbhyÄnayet
abhyaset] Od abhyÄsayet
Älikaá¹] Edd -Älakaá¹
tad atra] B2 Od tatra
udbhÅ«taá¹] B1 a.c. utpannaá¹
dvitÄ«yÄt ⦠evaikaá¹] V22 i.m.
dvitÄ«yÄt ⦠avyayam] V2 deest
samabhyasan ⦠avyayam] Va deest
tato] B1 B3 Od ato
tato ⦠padaá¹] Va om.
nyad asti] Od gl. (yato heto ânyavÄsudevo nÄsti)
âCandradhvajaâ means âHe whose banner is a moonâ. Some (e.g. Swami TripurÄrÄ« 2004: 58, 64) take it to refer to Åiva (who famously wears the moon in his hair), but why would Åiva need liberation from illusion? I follow the commentary of PrabodhÄnanda in taking Candradhvaja to be the name of a king.
á¹g Veda 1.22.20.
The commentator solves the problem of the description of creation flowing from the words of the 18-syllable mantra above (HBVÂ 1.169) being different from the present one in a classic way by assigning the present description to a different eon (kalpa).
Based on Viá¹£á¹u PurÄá¹a 2.12.44.
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tam ekaá¹ govindaá¹ saccidÄnanda12vigrahaá¹ pañcapadaá¹ vá¹ndÄvanasurabhÅ«ruhatalÄsÄ«naá¹ satataá¹ samarudgaá¹o âhaá¹ paramayÄ stutyÄ toá¹£ayÄmÄ«ti ||175|| kiá¹ ca, stutyanantaramâ amuá¹ pañcapadaá¹ mantram Ävartayed yaḥ sa yÄty3 anÄyÄsataḥ kevalaá¹4 tat5 | anejad ekaá¹6 manaso javÄ«yo7 na yad devÄ89 Äpnuvan pÅ«rvam ará¹£Äd10 iti11 ||176|| pÅ«rvamarÅÄt12 parÄmarÅÄt13 | yad vÄ, pÅ«rveá¹£Äá¹ marÅÄt14 vicÄrÄd apÄ«ti15 ||176|| tasmÄt ká¹á¹£á¹a eva16 paro devas taá¹ dhyÄyet taá¹ rasayet1718 taá¹ yajed ity19 etat2021 sad iti ||177|| trailokyasammohanatantre ca22 devÄ«á¹ prati ÅrÄ«23mahÄdevoktÄv aá¹£á¹ÄdaÅÄká¹£araprasaá¹ ga evaâ dharmÄrthakÄmamoká¹£Äá¹Äm Ä«Åvaro jagadÄ«Åvaraḥ | santi tasya24 mahÄbhÄgÄ avatÄrÄḥ sahasraÅaḥ ||178|| teá¹£Äá¹ madhye âvatÄrÄá¹Äá¹ bÄlatvam25 ati26durlabham | amÄnuá¹£Äá¹i karmÄá¹i27 tÄni tÄni ká¹tÄni vai28 ||179|| ÅÄpÄnugrahakartá¹tve yena sarvaá¹29 pratiá¹£á¹hitam | tasya mantraá¹ pravaká¹£yÄmi sÄá¹ gopÄá¹ gam anuttamam ||180|| yasya vijñÄnamÄtreá¹a naraḥ sarvajñatÄm iyÄt | putrÄrthÄ« putram Äpnoti dhanÄrthÄ« labhate dhanam ||181|| sarvaÅÄstrÄrthapÄrajño bhavaty eva na saá¹Åayaḥ | trailokyaá¹ ca30 vaÅÄ«kuryÄt vyÄkulÄ«kurute jagat ||182|| mohayet sakalaá¹ so âpi mÄrayet sakalÄn ripÅ«n | bahunÄ kim ihoktena mumuká¹£ur31 moká¹£am ÄpnuyÄt ||183|| |
175Along with the Maruts, I always please that one Govinda, the embodiment of being, cognisance and bliss, of five parts, seated on the ground beneath a SurabhÅ«ruha-tree (Pinus Deodora) of Vá¹ndÄvana, with the best praise. And also, after the hymn (GopÄlatÄpanÄ« Upaniá¹£ad 1.47â48): 176One who repeats this five-sectioned mantra will easily go to the undivided realm: This one, while not moving, is swifter than the mind. The gods did not catch it, PÅ«rvamará¹£Ät.1 PÅ«rvamarÅat means ParÄmarÅÄt, [that they did not catch him] by inference. Or else it means pÅ«rveá¹£Äá¹ mará¹£Ät, [that they did not catch him] even by the advice of the ancients.2 177Therefore Ká¹á¹£á¹a is the highest god. He should be meditated upon, relished and sacrificed unto. This is the truth. And in a discussion between MahÄdeva and DevÄ« in connection with the Eighteen-syllable mantra in the Trailokyasammohana Tantra: 178There are thousands of illustrious descents of the master of virtue, wealth, enjoyment and liberation, the master of the world. 179Among these descents, [one exhibiting] childhood is exceedingly rare, as are all those suprahuman activities, 180by which everything was established, by cursing and blessing. I will disclose his topmost mantra, together with its parts and ancillary parts 181through merely knowing which a human being becomes omniscient; one who desires a son obtains a son; one who desires riches becomes rich; 182one without a doubt becomes learned in the highest meaning of all scriptures; brings the three worlds under his |
tato ⦠saccidÄnanda] V2 om.
pañcapadaṠ⦠saccidÄnanda] V22 i.m.
sa yÄty] B3 prayÄty
kevalaá¹] Pa kaivalyaá¹
tat] Od gl. (govindasya padaá¹ yÄti)
anejad ekaá¹] Od gl. (kalpayat)
manaso javÄ«yo] Od gl. (manasÄd dheto javÄ«yaḥ cañcalaḥ)
yad devÄ] Od gl. (yat bhagavÄn devÄn Äpnuvan jñÄtavÄn na syÄt)
devÄ] V1 vedÄ
ará¹£Äd] Va B3 Edd arÅÄd
iti] Edd deest
pÅ«rvamarÅÄt] B1 B2 pÅ«rvamará¹£Ät
parÄmarÅÄt] V1 paramará¹£Ät : B2 deest
marÅÄt] V1 B2 mará¹£Ät
apīti] B1 iti
eva] Pa yatra
taá¹ rasayet] B1 deest
rasayet] B3 ins. ca
ity] Od deest
ity etat] B2 deest
ity etat] Edd oá¹ tat
ca] B1 deest
ÅrÄ«] B1 deest
tasya] Od ins. he
bÄlatvam] B2 lac.
ati] B3 a.c. api
amÄnuá¹£Äá¹i karmÄá¹i] B2 amÄnuá¹£aprakarmÄá¹i
vai] Va Edd ca
sarvaá¹] B2 pÅ«rvaá¹
ca] Od tu
mumukṣur] Od gl. (muktim icchuḥ san)
ĪÅÄ Upaniá¹£ad 4cd.
The difficulty that the commentator has with this phrase stems from dividing the two words incorrectly (pÅ«rva-marÅÄt instead of pÅ«rvam arÅÄt); the ancient mistake, seen already in the MadhyÄndina recension of the IÅopaniá¹£ad, of writing ará¹£at as arÅat (see Olivelle 1998: 612); and finally of the incorrect, ablative-like reading -Ät at the end (instead of -at). PÅ«rvam ará¹£at means simply ârunning beforeâ.
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yathÄ cintÄmaá¹iḥ Åreá¹£á¹ho yathÄ gauÅ ca yathÄ satÄ« | yathÄ dvijo yathÄ gaá¹ gÄ tathÄsau mantra uttamaḥ ||184|| yathÄvad akhilaÅreá¹£á¹haá¹ yathÄ ÅÄstraá¹ tu vaiá¹£á¹avam | yathÄ susaá¹ská¹tÄ vÄá¹Ä« tathÄsau mantra uttamaḥ1 ||185|| bÄlatvaá¹ ÅaiÅavaá¹ cÄñcalyaá¹ vÄ | yena bÄlatvena hetunÄ sarvaá¹ jagat Åapane ânugrahaá¹e ca pratiá¹£á¹hÄá¹ prÄptaá¹ tadbÄlyacaritrÄti2mahimnÄ viÅvam eva sarvÄrtha3ÅaktiviÅeá¹£ayuktam abhÅ«d ity arthaḥ | Åreá¹£á¹haḥ sarvÄrthasÄdhane paramottamaḥ | yathÄ cintÄmanÄdayaḥ sarvÄrthasÄdhakÄḥ tathÄ mantrottamo âsau aá¹£á¹ÄdaÅÄká¹£aramantro âpi sarvÄrthasÄdhaka ity arthaḥ | yad vÄ,4 yathÄ maá¹iá¹£u cintÄmaá¹iḥ Åreá¹£á¹haḥ,5 goá¹£u gauḥ kÄmadhenuḥ, yad vÄ, paÅuá¹£u gauḥ, nÄrÄ«á¹£u ca satÄ«, vará¹eá¹£u vipraḥ, nadÄ«á¹£u gaá¹ gÄ, tathÄsau mantreṣūttama ity arthaḥ | evam agre âpi | yathÄvat samyak tayÄ6 | akhileá¹£u ÅÄstreá¹£u Åreá¹£á¹ham ||178â185|| kiá¹ caâ ato mayÄ sureÅÄni7 pratyahaá¹ japyate manuḥ | naitena sadá¹Åaḥ kaÅcij8 jagaty asmin carÄcare ||186|| ÅrÄ«9sanatkumÄrakalpe âpiâ gopÄlaviá¹£ayÄ mantrÄs trayastriá¹Åat prabhedataḥ | teá¹£u sarveá¹£u mantreá¹£u mantrarÄjam imaá¹ Åá¹á¹u ||187|| suprasannam imaá¹ mantraá¹ tantre sammohanÄhvaye | gopanÄ«yas tvayÄ mantro yatnena10 munipuá¹ gava ||188|| munipuá¹ gava he11 ÅrÄ«12nÄrada13 ||188|| anena mantrarÄjena mahendratvaá¹ purandaraḥ | jagÄma devadeveÅo viá¹£á¹unÄ dattam añjasÄ14 ||189|| |
control, makes the world tremble; 183bewitches everybody and kills all his enemies. What is the use of so many words? He who desires liberation attains liberation. 184Just as the touchstone, the cow, SatÄ«, the BrÄhmaá¹a and the Ganges, so this mantra is the best. 185Just as the Vaiá¹£á¹ava scripture is the very best, or as beautifully decorated speech, so this mantra is the best. Childhood: childishness or unsteadiness. By the reason of this childishness, everything, that is, the world has been established or set up by cursing and blessing. The meaning is that the world has become endowed with specific powers suitable for all types of purposes by the exceeding greatness of his childhood activities. Topmost: superior in fulfilling all wishes. Just as items such as the touchstone fulfil all desires, so also this topmost eighteen-syllable mantra fulfils all desires. Or else, just as the touchstone is the best of all jewels; the cow or the wish-fulfilling cow among cows, or as the cow among animals; SatÄ« among women; the BrÄhmaá¹a among the Vará¹as; the Ganges among rivers; so among mantras, this one is supreme. Similarly below as well. [â¦] And also: 186Mistress of gods! For this reason, I recite this mantra every day. There is nothing like it in this world of moving and non-moving creatures. Also, in the SanatkumÄrakalpa: 187The are thirty-tree varieties of GopÄla mantras. Now listen to the mantra-king among all those mantras! 188This mantra is very clearly described in the Tantra called Sammohana. O best of sages! You should carefully keep the mantra secret. Best of sages refers to ÅrÄ« NÄrada. 189By this king of mantras, that Viá¹£á¹u had given him, Purandara surely became Indra, the ruler, the god of gods. 190Earlier, he had been tormented |
uttamaḥ] Pa uttamam
bÄlyacaritrÄti] V2 bÄlacaritÄdi- : VidyÄvÄgÄ«Åa bÄlyacarita- : VidyÄratna -bÄlÄcarita- : Kaviratna -bÄlyacaritra- : PurÄ«dÄsa HaridÄsa -bÄlyacaritÄdi-
sarvÄrtha] B2 B3 svÄtma-
yad vÄ] V1 deest
Åreá¹£á¹haḥ] B1 maá¹iÅreá¹£á¹haḥ
tayÄ] B2 uktayÄ
sureÅÄni] Edd pareÅÄni
kaÅcij] Od gl. (mantreá¹a sadá¹Åaḥ kaÅcit na syÄt)
ÅrÄ«] VidyÄratna Kaviratna deest
yatnena] Od gl. (yatnena muniÅreá¹£á¹ha âyaá¹ mantraḥ gopanÄ«ya bhavati)
he] V2 deest
ÅrÄ«] V1 Edd deest
nÄrada] B2 add. ÅrÄ«hariḥ
añjasÄ] Od gl. (yathÄ tataḥ avyayam)
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durvÄsasaḥ purÄ ÅÄpÄd asaubhÄgyena pÄ«á¸itaḥ | sa1 eva subhagavatvaá¹ vai tenaiva2 punar ÄptavÄn ||190|| bahunÄ kim ihoktena puraÅcaraá¹asÄdhanaiḥ | vinÄpi japamÄtreá¹a labhate sarvam Ä«psitam || iti ||191|| prabhuá¹ ÅrÄ«ká¹á¹£á¹acaitanyaá¹ taá¹3 nato âsmi gurÅ«ttamam4 | kathañcid ÄÅrayÄd yasya prÄká¹to5 âpy uttamo bhavet ||192|| evaá¹ tattan6mÄhÄtmyalikhane âyogyasyÄpy Ätmano bhagavan7mahimnÄ8 yogyatÄá¹ sambhÄvayan paramaguruá¹ ÅrÄ«bhagavantaá¹ praá¹amati prabhum iti ||192|| athÄdhikÄri9nirá¹ayaḥ tÄntrikeá¹£u ca mantreá¹£u dÄ«ká¹£ÄyÄá¹ yoá¹£itÄm api | sÄdhvÄ«nÄm adhikÄro âsti ÅÅ«drÄdÄ«nÄá¹ ca saddhiyÄm ||193|| saddhiyÄm uttamabuddhÄ«nÄá¹ viprasevÄdiparÄá¹Äm ity arthaḥ10 ||193|| tathÄ ca smá¹tyarthasÄre pÄdme ca vaiÅÄkhamÄhÄtmye ÅrÄ«nÄradÄmbarÄ«á¹£asaá¹vÄdeâ Ägamoktena mÄrgeá¹a strÄ«ÅÅ«draiÅ caiva11 pÅ«janam | kartavyaá¹ ÅraddhayÄ viá¹£á¹oÅ cintayitvÄ patiá¹ há¹di ||194|| |
by the misfortune of DurvÄsasâ curse,1 but through this, that same person again attained fortune. 191But why so many words? Even without PuraÅcaraá¹a one attains all desires just by reciting it. 192I bow to Lord ÅrÄ« Ká¹á¹£á¹a Caitanya, the supermost guru, by somehow taking shelter of whom even a low person becomes the topmost. Now, in order to make himself qualified for writing about the greatness of all these mantras, even though he is not, the author bows to the highest guru,2 the Lord. Deliberation on Eligibility 193For initiation into Tantric mantras, even saintly women and pure-minded ÅÅ«dras are eligible. Pure-minded means those that are very intelligent, devoted to serving the twiceborn and so on. This is also stated in the Smá¹tyarthasÄra and in a discussion between NÄrada and AmbarÄ«á¹£a in the Greatness of VaiÅÄkha in the Padma PurÄá¹a (5.84.48cd, 52cdâ54):3 194Even women and ÅÅ«dras should worship Viá¹£á¹u with faith by the process given in the Ägamas, remembering their masters in their hearts.4 |
sa] Od gl. (mahendraḥ)
tenaiva] Od gl. (mantreá¹a)
taá¹] B3 Va deest
gurÅ«ttamam] B3 Va ÅrÄ«-
prÄká¹to] Od gl. (kaniá¹£á¹ho âpi)
tattan] B2 tatra
bhagavan] V1 bhagavanmahÄ-
mahimnÄ] V2 -mahÄmahimnÄ
athÄdhikÄri] VidyÄratna PurÄ«dÄsa HaridÄsa athÄdhikÄra-
saddhiyÄm ⦠arthaḥ] B1 [â¦]
caiva] R2 Va Od api
Purandara is the name of the present Indra (BhPÂ 8.13.4). The curse is briefly mentioned in BhPÂ 8.5.16, where several commentators fill in the details. Once DurvÄsas gave a garland from his own neck to Indra. Out of pride Indra put the garland on his elephantâs head, and the ignorant elephant trampled it. This enraged DurvÄsas, who cursed Indra to lose his prosperity.
Paramaguru may here also have the meaning âgrand-guruâ, since the guru of GopÄla Bhaá¹á¹aâs guru, PrabodhÄnanda, was a disciple of Caitanya himself.
Given in VBC 2b, but verse 194 as an original verse, then 195 cited as a statement of BaudhÄyana in the Smá¹tyarthasÄra, and then 196 from Ägama. I havenât been able to find any of these verses in ÅrÄ«dharaâs voluminous compendium of rituals, Smá¹tyarthasÄra (ca. 1200).
Some texts (e.g., Viá¹£á¹u Smá¹ti 25.15â16) prohibit married women from worshipping gods or undertaking vows and fasts, as this would divert their minds from the service of their husbands and in-laws. âMasterâ here therefore refers both to husbands and other kinds of masters.
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ÅÅ«drÄá¹Äá¹ caiva bhavati nÄmnÄ vai devatÄrcanam | sarve cÄgamamÄrgeá¹a kuryur vedÄnusÄriá¹Ä ||195|| strÄ«á¹Äm apy adhikÄro âsti viá¹£á¹or ÄrÄdhanÄdiá¹£u | patipriyahitÄnÄá¹ ca Årutir eá¹£Ä sanÄtanÄ« ||196|| agastyasaá¹hitÄyÄá¹ ÅrÄ«rÄmamantrarÄjam uddiÅyaâ1 ÅucivratatamÄḥ ÅÅ«drÄ dhÄrmikÄ dvijasevakÄḥ | striyaḥ pativratÄÅ cÄnye pratilomÄnulomajÄḥ2 | lokÄÅ cÄá¹á¸ÄlaparyantÄḥ sarve âpy atrÄdhikÄriá¹aḥ || iti34 ||197|| guruÅ ca siddhasÄdhyÄdimantradÄne vicÄrayet | svakulÄnyakulatvaá¹ ca bÄlaprauá¸hatvam eva ca ||198|| strÄ«puá¹napuá¹sakatvaá¹ ca rÄÅinaká¹£atramelanam5 | suptaprabodha6kÄlaá¹ ca tathÄ á¹á¹adhanÄdikam ||199|| rÄÅimelanaá¹ naká¹£atramelanaá¹ ca | ÄdiÅabdena rÄÅiÅuddhir ity evam aá¹£á¹adhÄ Åodhanaá¹ jñeyam ||199|| atha siddhasÄdhyÄdiÅodhanam78 ÅÄradÄtilakeâ prÄkpratyagagrÄ rekhÄḥ syuḥ pañca yÄmyottarÄgragÄḥ | tÄvatyaÅ ca catuá¹£koá¹£á¹hacatuá¹£kaá¹ maá¹á¸alaá¹ bhavet ||200|| yady apy etat siddhasÄdhyÄdijñÄnaá¹ mudrÄdarÅanaprakÄravad vinÄ gurumukhÄt samyak vijñÄtaá¹ na syÄt, tathÄpy atra ÅabdÄrtha eva kevalaá¹ likhyate | tathÄ hi | prÄñci pÅ«rvÄá¹i, pratyañci paÅcimÄni agrÄá¹i yÄsÄá¹ tÄḥ pÅ«rvapaÅcimÄbhimukhÄ Å«rdhvÄḥ pañ- |
195Following the path of the Ägamas, which accords with the Vedas, everybody, including ÅÅ«dras, may worship the gods, using the names.1 196Even women, devoted to the welfare of their husbands, are eligible for worshipping Viá¹£á¹u. This is the eternal revelation! In the Agastya Saá¹hitÄ, explaining the king of RÄma mantras (8.15â16ab):2 197ÅÅ«dras who are most virtuous in conduct, righteous and serving the twiceborn; women who are faithful to their husbands; as well as other people, born of regular or irregular unions, including outcastes: all are eligible here. 198When giving the mantra, the guru should consider Siddha, SÄdhya and so on; whether or not the mantra is Related or Unrelated; Young or Mature; 199Male, Female or Neuter; the Junction of the signs and the lunar mansions; the time of its being Asleep and Awake; as well as if it is a Debtor or Creditor, etc.3 [â¦] Etc. refers to determining the Astrological sign. Thus there are eight ways of determining its qualities. The Determination of Siddha, SÄdhya and so on In the ÅÄradÄtilaka (â):4 200Five lines should first be drawn from east to west and then from south to north. This makes a diagram of four times four squares. Even though this knowledge of Siddha, SÄdhya and so on, like the way of showing MudrÄs, cannot be fully understood without learning it from a guru, the author still gives a sense of the meaning here. And that is as follows. First one should draw five lines from the east to the west, meaning that they are |
ÅrÄ« ⦠uddiÅya] R1 Va deest : R12 i.m.
pratilomÄnulomajÄḥ] Od gl. (pratilomÄni ânulomako jÄtÄ te)
striyaḥ ⦠iti] R3 om.
iti] B1 deest
melanam] B1 -m eva ca
suptaprabodha] Od gl. (Åayana utthÄna)
atha ⦠Åodhanam] Kaviratna deest
Åodhanam] R2 ins. 12
This probably means that such persons may worship using the names of the gods, but not using their mantras. This is not an opinion that the HBV would agree with.
The reading of this verse again shows that the direct source is RAC p. 28.
Most of these Tantric systems are mentioned at least briefly below, but those of determining the gender of the mantra as well as the age of the mantra are not.
This and the following verses are not from the ÅT, the method of which in fact differs from the one employed here. The real source for this verse is NPÂ 1.13.
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carekhÄ1 lekhyÄ2 ity arthaḥ | tathÄ yÄmyottarÄgragÄḥ daká¹£iá¹ottaramukhÄs tÄvatyaḥ pañcaiva rekhÄ Å«rdhvarekhopari samakoá¹£á¹hÄbhiprÄyeá¹a tiryak lekhyÄ ity arthaḥ | tataÅ ca catvÄri koá¹£á¹hacatuá¹£kÄá¹i yasmin tathÄbhÅ«taá¹ maá¹á¸alaá¹ bhavet3 | evaá¹ caturbhiḥ koá¹£á¹hair ekaá¹ koá¹£á¹haá¹ jñeyam ity evaá¹ catvÄri koá¹£á¹hÄni mukhyÄni bhavanti | punaÅ ca ekasyaivÄvÄntarakoá¹£á¹hÄni catvÄrÄ«ty evaá¹ á¹£oá¸aÅa koá¹£á¹hÄni bhavanti | tadrÅ«pam ekaá¹ caturasramaá¹á¸alaá¹ syÄd ity arthaḥ | etac ca dÄ«ká¹£Ämaá¹á¸alÄdivan nÄmnaiva maá¹á¸alaá¹, na tu maá¹á¸alÄkÄraá¹ catuá¹£koá¹atvÄt ||200|| indv4agni5rudra6nava7netra8yugena9diká¹£u10 á¹tv11aá¹£á¹a12á¹£oá¸aÅa13caturdaÅa14bhautikeá¹£u15 | pÄtÄla16pañcadaÅa17vahnihimÄá¹Åu18koá¹£á¹he vará¹Äl likhel lipibhavÄn kramaÅas tu dhÄ«mÄn ||201|| tasmin maá¹á¸ale ca yat kartavyaá¹ tad Äha indv iti19 | lipibhavÄn vará¹Än akÄrÄdiká¹£akÄrÄntapañcÄÅadaká¹£arÄá¹i | yad vÄ, kakÄraá¹£akÄrasaá¹yogasiddhaká¹£akÄravyatiriktona20pañcÄÅad21 vará¹Än | indvÄdisaá¹ khyÄsaá¹ ketiteá¹£u22 koá¹£á¹heá¹£u kramaÅaḥ akÄrÄdikrameá¹a indvÄdikrameá¹a23 ca likhet | tatra induÅ candra ekaḥ | tasmin Ädye koá¹£á¹he akÄraá¹ likhed ity arthaḥ | evam agnau tá¹tÄ«ye ÄkÄram | rudre ekÄdaÅe ikÄram24 | ine sÅ«rye dvÄdaÅakoá¹£á¹he | bhautike pañcame mahÄbhÅ«tapañcakatvÄt | vahnayas trayaḥ | himÄá¹Åur ekaḥ | aá¹ kasya vÄmagatitvÄd vahnihimÄá¹ÅubhyÄá¹ dvÄbhyÄá¹25 trayodaÅeti jñeyam | tatra26 ca trayodaÅe koá¹£á¹he akÄrasya á¹£oá¸aÅavará¹a aḥ iti27 vará¹aá¹ likhed ity arthaḥ | punas tathaiva prathamakoá¹£á¹he kakÄra ity evaá¹ yÄvad vará¹ÄvalÄ«samÄptiḥ punaḥ punar likhet | evam |
vertical1 and face the east and west. Then one should draw five lines from the south to the north, facing south and north, on top of the vertical lines. These lines should be horizontal, for the purpose of creating equal squares. Thus one forms a diagram of four times four squares. Now, by four squares one [large] square is formed. These four [large] squares should be understood as the primary [squares]. Then, since each such square has four squares within, there are sixteen squares [all in all]. The meaning is that one arrives at a rectangular diagram with this form. It is called a diagram (maá¹á¸ala), just as an initiation diagram, even though it does not have the [usual circular] shape of such a diagram, being rectangular. 201The wise one should then draw the letters of the alphabet, one after another, in the first, third, eleventh, ninth, second, fourth, twelfth, tenth, sixth, eighth, sixteenth, fourteenth, fifth, seventh, fifteenth and thirteenth squares.2 The author now explains what one is to do in this diagram. The letters of the alphabet: the fifty letters beginning with A and ending with Ká¹£a. Or else, the forty-nine letters, leaving out Ká¹£a, since that is a combination of K and á¹¢a. [â¦] These letters should be drawn in order in the first, third, and so on squares, in the order of A, Ä and so on. [â¦] In the thirteenth square, the sixteenth letter from A should be drawn, that is Ḥ. Then one should start again in the first square with K and continue writing until the end of the alphabet. |
Å«rdhvÄḥ ⦠rekhÄ] B1 B2 deest
lekhyÄ] V22 i.m. : B2 B1 rekhÄ
bhavet] B1 bhavati
indv] RAC candr-
agni] R2 ins. 3
rudra] R2 ins. 11
nava] R2 ins. 9
netra] R2 ins. 2
yugena] RAC -yugÄrka- : R2 ins. 4
diká¹£u] R2 ins. 10
á¹tv] R2 ins. 6
aá¹£á¹a] R2 ins. 8
á¹£oá¸aÅa] R2 ins. 16
caturdaÅa] R2 ins. 14
bhautikeá¹£u] R2 ins. 5
pÄtÄla] R2 ins. 7
pañcadaÅa] R2 ins. 15
vahnihimÄá¹Åu] R2 ins. 13
indv iti] B3 indvagnīti
vyatiriktona] Edd -vyatiriktÄn
pañcÄÅad] V2 a.c. -pañcÄ49Åad
saá¹ ketiteá¹£u] V1 B1 ins. teá¹£u : B2 ins. teá¹£u teá¹£u
indvÄdikrameá¹a] B2 deest
ikÄram] B2 add. navanavakoá¹£á¹he ikÄram
dvÄbhyÄá¹] B1 B2 deest
tatra] V1 B1 tataÅ
aḥ iti] B2 deest
Since the East is at the top in these diagrams, these lines are considered vertical.
This verse is also not from the ÅT but (with small variants of reading) from the RAC (p. 3). In fact, this method for writing the letters of the alphabet into the squares differs from that given in the commentary on the ÅT written by RÄghava Bhaá¹á¹a (1496). He writes (Commentary on ÅT 2.129â130): âAnd the method for writing [the letters]: Clockwise, one should place the first [letter, that is A] in the first square of the first group of four [i.e., the Northeasternmost square]; the second clockwise in the first of the second; the third in the first of the third; the fourth in the first of the fourth. In the same way, clockwise the fifth in the second of the first; the sixth in the second of the second; the seventh in the second of the third; the eight in the second of the fourth. In the same way, clockwise, the ninth in the third of the first; the tenth in the third of the second; the eleventh in the third of the third; the twelfth in the third of the fourth. In the same way, the thirteenth in the fourth of the first; the fourteenth in the fourth of the second; the fifteenth in the fourth of the third; the sixteenth in the fourth of the fourth. After thus having written the vowels, one should also write the consonants in exactly the same sequence, beginning with K.â While this method is different, the resultant diagram will be the same.
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eva ÅrÄ«ká¹á¹£á¹adevÄcÄryeá¹Äpi ná¹siá¹ha1paricaryÄgranthe likhitam | ÄdyÄgnÄ«ÅagrahÄká¹£yabdhisÅ«ryadigrasadiggajÄḥ | kalÄmanviá¹£usaptÄha2viÅve3 vará¹Än punar nyasyet || iti ||201|| janmarká¹£Äká¹£arato vÄ«ká¹£ya4 yÄvan mantrÄdimÄká¹£aram | caturbhiḥ koá¹£á¹hakais tv ekam iti koá¹£á¹hacatuá¹£á¹aye ||202|| punaḥ koá¹£á¹haka5koá¹£á¹heá¹£u savyato6 janma7bhÄká¹£arÄt8 | siddhasÄdhyasusiddhÄrikramÄj jñeyÄ vicaká¹£aá¹aiḥ9 ||203|| tataḥ10 ca Åiá¹£yasya yaj janmanaká¹£atraá¹ tena yad aká¹£araá¹11 nÄmaprathamÄká¹£aram ity arthaḥ | madhyadeÅÄdÄv atra prÄyo janmanaká¹£atrÄnurÅ«panÄmÄdyaká¹£arakaraá¹Ät | tas- |
This is also stated in the book Ná¹siá¹haparicaryÄ of Ká¹á¹£á¹adeva ÄcÄrya (1.14): âIn the first, third, eleventh, ninth, second, fourth, twelfth, tenth, sixth, eighth, sixteenth, fourteenth, fifth, seventh, fifteenth and thirteenth should the letters be placed, one after the other.â1 202From the letter of the birth lunar mansion one should look up the first letter of the mantra, first in one rectangle of four squares. 203Then the discerning ones should assign Siddha, SÄdhya, Susiddha and Ari, one after the other, beginning with [the square with] the letter of the birth lunar mansion and towards the left.2 The first letter of the name of the disciple, conforming to the lunar mansion during which he was born. Here in the middle lands and elsewhere as well, the first letter of the name usually conforms to the birth lunar man- |
ná¹siá¹ha] B3 ÅrÄ«-
saptÄha] B2 -saptatithi-
viÅve] V1 ins. 13
vÄ«ká¹£ya] R2 R3 Pa B2 B3 vÄ«ká¹£yaá¹
koá¹£á¹haka] B1 B2 koá¹£á¹haga-
savyato] Od gl. (daká¹£inato likhet)
janma] B1 om.
bhÄká¹£arÄt] B2 -bhÄskarÄt
vicaká¹£aá¹aiḥ] Od add. phalam
tataḥ] B3 Edd deest
aká¹£araá¹] Edd -naká¹£atrÄnurÅ«panÄmÄdyÄká¹£aram
The resultant diagram, sometimes (e.g in Bühnemann 1992: 95â96) known as an akathaha-cakra (from the letters in the first square) will look like this (the East being at the top):
1 | 2 | 3 | 4 |
a k | u | Ä kh | Å« |
th h | Ṡp | d ḷa | c ph |
5 | 6 | 7 | 8 |
o | ḷ | au | ḹ |
Ḡv | jh m | á¸h Å | ñ y |
9 | 10 | 11 | 12 |
Ä« | á¹ | i | á¹ |
gh n | j bh | g dh | ch b |
13 | 14 | 15 | 16 |
ḥ | ai | Ṡ| e |
t s | á¹h l | á¹ á¹£ | á¹ r |
RAC p. 3. These verses are also given as an anonymous quotation in the commentary on ÅÄradÄtilaka 2.129â130.
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mÄd Ärabhya mantrasya grÄhyasya ÄdimÄká¹£aram Ädya1vará¹aá¹ yÄvad vÄ«ká¹£ya2 vicÄrayitavyam | yad vÄ, siddhÄdigaá¹anayÄ guá¹adoá¹£Ädikaá¹ draá¹£á¹avyam ity arthaḥ | kathaá¹ kutra? tad Äha | caturbhiḥ koá¹£á¹hair ekaá¹ koá¹£á¹haá¹ draá¹£á¹avyam, evaá¹ tanmaá¹á¸ale koá¹£á¹hacatuá¹£á¹ayaá¹ syÄt | tasmin prathamaá¹ vÄ«ká¹£ya3 | yad vÄ, siddhÄdikramÄj jñeyÄ ity anena pareá¹Änvayaḥ | paÅcÄt tatkoá¹£á¹hacatuá¹£á¹ayasya yÄny avÄntarÄá¹i koá¹£á¹hÄni á¹£oá¸aÅa teá¹£u ca4 jñeyÄ iti prakÄradvayam | tac ca5 janmanaká¹£atrÄká¹£arÄt savyataḥ vÄmagatyety arthaḥ | ata evoktaá¹ ÅrÄ«ká¹á¹£á¹adevÄcÄryeá¹a tatraiva | savye nÄmÄdyÄká¹£arataḥ siddhÄdikrama iá¹£yate iti6 | evaá¹ siddhÄdikoá¹£á¹hasthÄnaá¹ ca tenaiva7 darÅitam | navaikapañcabhiḥ siddhaḥ sÄdhyaḥ á¹£aá¸daÅapañcakaiḥ8 | susiddhas trisaptarudrais turyÄá¹£á¹advÄdaÅai ripuḥ |
sion.1 Beginning with that, he should then look for, find the first letter of the mantra to be given. Or else, he should consider the qualities or faults of the mantra by counting Siddha and so on. How and where? He should look in the squares of four [small] squares, since this diagram has four squares. There he should look first. Alternatively, this indicates the order of Siddha and so on. The idea is first there, then elsewhere. Then, the inner squares of the four [large] squares are sixteen. He should look among them: these are the two methods [i.e., first the large square, then the small]. And that to the left, counterclockwise from the letter of the birth lunar mansion.2 For this reason, ÅrÄ« Ká¹á¹£á¹adeva ÄcÄrya writes in the same book (1.15): âThe order of Siddha and so on goes left from the first letter of the name.â He also shows the place of the squares of Siddha and so forth (1.12): âOne, five and nine are Siddha; two, six and ten, SÄdhya; three, seven and eleven, Susiddha; and four, eight and twelve, Ari.â |
Ädya] V2 Ädi-
vÄ«ká¹£ya] V2 B2 deest : B1 Edd vÄ«ká¹£yaá¹
vīkṣya] V2 B1 B3 Va vīkṣyam
ca] V1 deest
tac ca] B3 tatra
iti] B1 deest
tenaiva] B1 B2 tatraiva
pañcakaiḥ] B2 -pakṣakaiḥ : Edd -yugmakaiḥ
The middle lands (madhyapradeÅa) refers to the area around MathurÄ, not modern Madhya Pradesh. This system of determining the suitability of the mantra depends on comparing its first letter with that of the intended practitionerâs name. But which name exactly? RÄghava Bhaá¹á¹a quotes several different alternatives, such as the name given by the mother and father, that given by the guru, the most well-known one, or the one that will awaken one or draw oneâs attention even if shouted from afar. The alternative of the HBV is the one that RÄghava Bhaá¹á¹a gives last, so it seems to be the one he prefers as well. The idea here is to use the letter associated with the lunar mansion under which one was born. The lunar mansion was often used to determine the childâs name. According to a common system, each lunar mansion was assigned four syllables, for example AÅvinÄ« the letters cu, ce, co and la. In determining the suitability of a mantra, one should use the name given according to this system. For example, Ká¹á¹£á¹adÄsa was born with the moon in the first quarter of AÅvinÄ« and therefore got the name Culuka according to the lunar mansion. That name is the one to be used here. His guru would begin counting from the square containing the letter c, the second small square of the second primary square, that is, square 4.
Continuing on with the previous example, Culukaâs guru wishes to determine how suitable the mantra dhÅ«á¹ dhÅ«mrÄrciá¹£e namaḥ would be for Culuka. Since the first letter of Culukaâs name is found in the second primary square, that square corresponds to siddha. The first letter of the mantra (dh) is found in the third primary square. Since the sequence is SiddhaâSÄdhyaâSusiddhaâAri, the mantra would be Ari. This is the general category of the mantra. According to verse 1.204, this kind of mantra is not good; it will cut the practitioner at the root! Then, in order to gain a more detailed understanding of the suitability of the mantra, the guru compares the position of the letters within the small squares and sees that the first letter of the name is situated in the second square; that of the mantra, in the first. Combining this with the result previously obtained means that the mantra is Ari-sÄdhya, one that (1.207) will kill the practitionerâs daughters. DhÅ«á¹ dhÅ«mrÄrciá¹£e namaḥ would not be a good mantra to give Culuka.
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|| iti | evaá¹ ÅÄradÄtilakoktaá¹ mataá¹ vilikhya ÅrÄ«ká¹á¹£á¹adevÄcÄryamataá¹ likhati kvacic cetyÄdinÄ | caturá¹£u padeá¹£u koá¹£á¹heá¹£u tiá¹£á¹hati1 vartata iti | tathÄ tasyÄá¹ lipau catuá¹£koá¹amaá¹á¸alarÅ«palekhe | sÄdhakasya Åiá¹£yasya ÄkhyÄ nÄma tasya Ädivará¹ataḥ prathamÄká¹£aram Ärabhya mantrasyÄdyaká¹£araparyantaá¹ muhur muhur gaá¹anÄ«yam | sÄdhakanÄmÄdyÄká¹£arataḥ savye vÄme krameá¹a siddhÄdayo jñeyÄ ity arthaḥ | yatra mantrasyÄdyaká¹£araá¹ tatra siddhaḥ | tato2 dvitÄ«ye koá¹£á¹he sÄdhyaḥ tá¹tÄ«ye susiddhaḥ | caturthe3 ârir ity etad Å«hyam | ata eva tatra4 savya5 ity uktam iti dik6 |||203|| siddhaḥ sidhyati kÄlena sÄdhyas tu japahomataḥ | susiddho grahamÄtreá¹a7 arir mÅ«laniká¹ntanaḥ ||204|| tatra ca8 gaá¹anayÄ siddhÄdisthÄnaá¹ prÄpte sati mantrÄdyaká¹£are9 yat phalaá¹ syÄt, tad Äha siddha ityÄdi pañcabhiḥ | grahaḥ grahaá¹aá¹ tanmÄtreá¹a acirÄd eva sidhyatÄ«ty arthaḥ ||205|| siddhasiddho yathoktena dviguá¹Ät siddhasÄdhyakaḥ10 | siddhasusiddho ârdhajapÄt siddhÄrir hanti bÄndhavÄn ||205|| sÄdhyasiddho dviguá¹ikaḥ sÄdhyasÄdhyo hy anarthakaḥ11 | tatsusiddhas triguá¹itÄt sÄdhyÄrir hanti gotrajÄn ||206|| susiddhasiddho ârdhajapÄt tatsÄdhyas tu guá¹ÄdhikÄt12 | tatsusiddho grahÄd eva susiddhÄriḥ svagotrahÄ ||207|| arisiddhaḥ sutÄn hanyÄd arisÄdhyas tu kanyakÄḥ13 | tatsusiddhas tu patnÄ«ghnas tadarir hanti sÄdhakam || iti14 ||208|| |
Now, having given the opinion of the ÅÄradÄtilaka, the author gives the opinion of ÅrÄ« Ká¹á¹£á¹adeva ÄcÄrya beginning with âAnd sometimesâ.1 [â¦] One should gradually count from the first letter of the name of the practitioner, the disciple, until one arrives at the first letter of the mantra. The meaning is that one arrives at knowledge of Siddha and so on by going left or counterclockwise from the first letter of the practitionerâs name. Siddha is where the first letter of the mantra is found; SÄdhya in the second square; Susiddha in the third and Ari in the fourth. Therefore it was said that one should go left. This is the drift.2 204A Siddha [mantra] is perfected in time, SÄdhya by recitations and fire sacrifices, Susiddha simply by accepting it. Ari cuts at the root.3 And then, by counting, when one at the first letter of the mantra arrives at the place of Siddha, etc., one learns what fruit the mantra will bring. This the author explains in verses 204â208. Simply by accepting it means that it brings perfection immediately. 205Siddha-siddha [brings perfection] by the prescribed amount of recitations; Siddha-sÄdhya by the double; Siddha-susiddha by half; Siddha-ari destroys oneâs kinsmen. 206SÄdhya-siddha by twice the amount; SÄdhya-sÄdhya is useless; SÄdhya-susiddha by thrice the amount;4 SÄdhya-ari kills oneâs relatives. 207Susiddha-siddha by half of the recitations; Susiddha-sÄdhya by three times the amount; Susiddha-susiddha by just accepting it; Susiddha-ari is killer of oneâs kinsmen. 208Ari-siddha kills oneâs sons; Ari-sÄdhya the daughters; Ari-susiddha the wife, Ari-ari the practitioner.5 |
tiá¹£á¹hati] B2 deest
tato] B1 deest
caturthe] B2 caturthakoá¹£á¹he
tatra] PurÄ«dÄsa HaridÄsa tasya
savya] B1 B2 PurÄ«dÄsa HaridÄsa savyata
evaṠ⦠dik] B3 Edd (-PurÄ«dÄsa HaridÄsa TÄ«rtha) deest
grahamÄtreá¹a] Od grahanÄd eva
ca] B1 deest
aká¹£are] B1 B3 -aká¹£areá¹a
sÄdhyakaḥ] R3 -sÄdhakaḥ
hy ⦠anarthakaḥ] R1 R2 R3 Pa RAC nirarthakaḥ
tu ⦠guá¹ÄdhikÄt] RAC dviguá¹ÄdhikÄt
sÄdhya ⦠kanyakÄḥ] Od deest
iti] B3 deest
A quote prefixed by âAnd sometimesâ (kvacic ca) is found only in a later addition in the margin of one manuscript of the HBV, Jiva 4 from Vá¹ndÄvana. The verse quoted there and glossed below is NP 1.15 (lipau catuá¹£padasthÄyÄá¹ sÄdhakÄkhyÄdivará¹ataḥ | mantrasyÄká¹£araparyantaá¹ gaá¹anÄ«yaá¹ muhur muhuḥ | savye nÄmÄdyaká¹£arataḥ siddhÄdikrama iá¹£yate ||), âOne should count among the letters in the rectangle from the first letter of the name of the practitioner up to the first letter of the mantra. The order of Siddha and so on goes left from the first letter of the name.â
The difference in opinion stems from the ÅÄradÄtilaka (and many other texts) stating that one should count clockwise.âSome manuscripts and editions omit this passage, as it adds little to what has already been said.
NP 1.16, RAC p. 3.
NÄrada PurÄá¹a (1.65.13â14) reverses the qualities of SÄdhya-siddha and SÄdhya-susiddha, so that the first requires thrice the amount, the second twice. Since Susiddha generally is better than Siddha, this would make more sense.
NP 1.17, RAC pp. 3â4.
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evaá¹ catuá¹£koá¹£á¹havyavasthayÄ phalam uktvÄdhunÄ tadavÄntaraá¹£oá¸aÅakoá¹£á¹havyavasthayÄ pÅ«rvÄparÄbhyÄá¹ caturdhÄnyo ânyasaá¹yogena phalam Äha siddhasiddha iti caturbhiḥ | tatsusiddhaḥ sÄdhyasusiddhaḥ | tatsÄdhyaḥ susiddhasÄdhyaḥ | tatsusiddhaḥ susiddhasusiddhaḥ | evam agre âpi ||205â208|| asya ca mantraviÅeá¹£e âpavÄdaḥ1 ná¹siá¹hÄrkavarÄhÄá¹Äá¹ prÄsÄdapraá¹avasya ca | vaidikasya ca mantrasya siddhÄdÄ«n naiva Åodhayet ||209|| svapnalabdhe striyÄ datte mÄlÄmantre ca tryaká¹£are5 | ekÄká¹£are tathÄ mantre siddhÄdÄ«n naiva Åodhayet || iti6 ||210|| asya evam uktasya siddhÄdiÅodhanasya tu7 ||209â210|| svakulÄnyakulatvÄdi vijñeyaá¹ cÄgamÄntarÄt8 | na vistarabhayÄd atra vyarthatvÄd api likhyate ||211|| ÅrÄ«madgopÄladevasya sarvaiÅvaryapradarÅinaḥ | tÄdá¹kÅaktiá¹£u mantreá¹£u na hi kiñcid vicÄryate ||212|| |
Having stated the fruit determined by the rectangle of four squares, the author now in verses 205â208 describes the fruit determined by the inner sixteen squares, by a fourfold connection with each other, one after another. [â¦] Mantras That Are an Exception to This Also in the Tantra:1 209One should not determine Siddha and so on for mantras of Ná¹siá¹ha, SÅ«rya, VarÄha, the PrÄsÄda-root mantra,2 Oá¹ or Vedic mantras. 210One should also not determine Siddha and so on if it was attained in a dream, given by a woman, if it is a MÄlÄ-mantra,3 or has one or three syllables. To this means to this determination of Siddha and so on. 211Whether the mantra is Related or Unrelated, and so on, should be learned from other Ägamas.4 Fearing to enlarge the book too much, and since it is unnecessary, it is not given here. 212That should never be determined for mantras that have the same power as blessed Lord GopÄla, who exhibits all kinds of majesty. |
asya ⦠pavÄdaḥ] Edd deest
ca] Od hi
tathÄ â¦ tantre] Pa deest
tantre] Edd add. asya ca mantraviÅeá¹£e âpavÄdaḥ
ca tryakṣare] NP tribījake
iti] R1 R2 R3 Va B1 B3 Od deest
tu] VidyÄvÄgÄ«Åa VidyÄratna Kaviratna deest
cÄgamÄntarÄt] B2 Od cÄgame bhavet
NPÂ 1.18.
Hauá¹.
The commentary on ÅT 2.130 quotes two differing definitions of a MÄlÄ-mantra. The MahÄkapila PañcarÄtra says: âMantras with many syllables are known as MÄlÄ-mantras. One with more than ten is a MÄlÄ, one with more than five is a MÄlikÄ.â However, the PrayogasÄra states: âMantras that have less than eight syllables are known as Seed-mantras (bÄ«ja-mantras), and those mantras that have less than twenty as [simply] mantras. Those that have more syllables than that are known as MÄlÄmantras.â The latter opinion is corroborated by the NÄrÄyaá¹Ä«ya, and thus seems to be the more common one.
The system of determining whether the mantra is Related (svakula) or Unrelated (akula) is given in RAC p. 5 and in many other texts. According to KulÄrá¹avatantra (15.94â96), one should write the fifty letters in groups of fiveâthe five short vowels; the five long ones; the diphthongs and AnusvÄra; the consonants beginning with K in groups of five; and á¹¢, Ká¹£, Ḷa, S and H, are respectively air, fire, earth, water and space. Earth and water are related, so also fire and air, and space is related to all. Otherwise, there is opposition. One should reject a mantra where there is a combination of syllables that are unrelated to each other, as it will prove destructive. A chart made in this way looks like this:
Air | Fire | Earth | Water | Space |
|---|---|---|---|---|
a | i | u | Ṡ| ḷ |
Ä | Ä« | Å« | á¹ | ḹ |
e | ai | o | au | á¹ |
k | kh | g | gh | á¹ |
c | ch | j | jh | ñ |
á¹ | á¹h | Ḡ| á¸h | á¹ |
t | th | d | dh | n |
p | ph | b | bh | m |
y | r | l | v | Å |
ṣ | kṣ | ḷa | s | h |
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vyarthatve1 hetuá¹ likhati ÅrÄ«mad iti | tÄdá¹ÅÄ« ÅrÄ«2gopÄladevasadá¹ÅÄ« Åaktir yeá¹£Äá¹ teá¹£u ||213|| tathÄ ca kramadÄ«pikÄyÄmâ sarveá¹£u vará¹eá¹£u tathÄÅrameá¹£u nÄrÄ«á¹£u nÄnÄhvayajanmabheá¹£u | dÄtÄ phalÄnÄm abhi3vÄñchitÄnÄá¹ drÄg4 eva gopÄlakamantra eá¹£aḥ ||213|| nÄnÄvidhÄ ÄhvayÄ nÄmÄni janmabhÄni ca5 janmanaká¹£atrÄá¹i yeá¹£Äá¹ vará¹ÄdÄ«nÄá¹ teá¹£v api | yad vÄ, teá¹£Äá¹ nÄnÄhvayajanmabheá¹£u satsv api eá¹£a ÅrÄ«gopÄlamantro âbhivÄñchitÄnÄá¹ phalÄnÄá¹ ÅÄ«ghram eva dÄtÄ ||213|| trailokyasammohanatantre cÄá¹£á¹ÄdaÅÄká¹£aramantram6 adhiká¹tya ÅrÄ«Åivenoktamâ7 na cÄtra ÅÄtravÄ doá¹£Ä nará¹asvÄdivicÄraá¹Ä | á¹ká¹£arÄÅivicÄro vÄ8 na kartavyo9 manau10 priye ||214|| |
He gives the reason for why it is unnecessary here. [â¦] This is also stated in the KramadÄ«pikÄ (1.4): 213This GopÄla-mantra quickly gives the desired fruit to all Vará¹as, ÄÅramas, and to women, of whatever name or lunar mansion of birth. [â¦] Also, there is this statement of ÅrÄ« Åiva regarding the eighteen-syllable mantra in the Trailokyasammohana Tantra: 214Dear one, for this mantra one should not consider the faults of enmity, neither whether it is a Debtor or Creditor,1 its Lunar asterism2 or Astrolo- |
vyarthatve] B3 ÄgamÄntarÄt khÄtÄt | vyarthatve
ÅrÄ«] B1 deest
abhi] B1 api
drÄg] R3 prÄg
janmabhÄni ca] V1 deest
mantram] B1 -m
Åivenoktam] V1 V2 B1 -Åivoktau
vÄ] B2 deest
kartavyo] B2 ins. na
manau] Od gl. (mantraḥ)
The method of determining whether a mantra is a Debtor (á¹á¹in) or a Creditor (dhanin) is given in RAC (pp. 7â8) and by RÄghava Bhaá¹á¹a in his commentary on ÅT 2.130, quoting the MantramuktÄvalÄ« and the KÄdimata. One should first fashion the following diagram (á¹á¹idhanicakra):
14 | 27 | 2 | 12 | 15 | 6 | 4 | 3 | 8 | 8 | 9 |
a | i | u | Ṡ| ḷ | e | ai | o | au | Ṡ| ḥ |
k | kh | g | gh | Ṡ| c | ch | j | jh | ñ | Ṡ|
á¹h | Ḡ| á¸h | á¹ | t | th | d | dh | n | p | ph |
b | bh | m | y | r | l | v | Å | á¹£ | s | h |
10 | 1 | 7 | 4 | 8 | 3 | 7 | 5 | 4 | 6 | 3 |
This is another system of determining the suitability of a mantra, mentioned in RAC p. 6 and ÅT 2.123â125, where the commentator ascribes it to Vararuci (fifth century). One should fashion the following diagram:
aÅvinÄ« | bharaá¹Ä« | ká¹ttikÄ | rohiá¹Ä« | má¹gaÅiras | ÄrdrÄ | punarvasu | puá¹£ya | ÄÅleá¹£Ä |
a Ä | i | Ä« u Å« | ṠṠḷ ḹ | e | ai | o au | k | kh |
maghÄ | pÅ«rvÄ | uttarÄ | hastÄ | citrÄ | svÄto | viÅÄkhÄ | anurÄdhÄ | jyeá¹£á¹hÄ |
phÄlgunÄ« | phÄlgunÄ« | |||||||
gh á¹ | c | ch j | jh ñ | á¹ á¹h | Ḡ| á¸h á¹ | t th d | dh |
mÅ«la | pÅ«rvÄ | uttarÄ | Åravaá¹Ä | dhaniá¹£á¹hÄ | Åatabhiá¹£aj | pÅ«rvÄ | uttarÄ | revatÄ« |
aá¹£Äá¸hÄ | aá¹£Äá¸hÄ | bhadrapadÄ | bhadrapadÄ | |||||
n p ph | b | bh | m | y r | l | v Š| ṣ s h | ḷa Ṡḥ |
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kecic1 chinnÄÅ ca ruddhÄÅ ca kecin2 madasamuddhatÄḥ | malinÄḥ stambhitÄḥ kecit3 kÄ«litÄ dÅ«á¹£itÄ api | etair doá¹£air yuto nÄyaá¹4 yatas5 tribhuvanottamaḥ || iti ||215|| atra asmin mantre ÅÄtravÄḥ Åatrusambandhino doá¹£Äḥ siddhÄdiÅodhanoktÄḥ | á¹á¹aá¹ ca6 svaá¹ dhanaá¹ ca tadÄdivicÄraá¹Ä ca7 na kartavyÄ | anyamantrÄá¹Äá¹ doá¹£Än Äha kecid iti | uktaá¹ ca chinnÄdÄ«nÄá¹ laká¹£aá¹aá¹ ÅÄradÄtilake | manor yasyÄdimadhyÄnteá¹£v Änilaá¹ bÄ«jam ucyate | saá¹yuktaá¹ vÄ viyuktaá¹ vÄ svarÄkrÄntaá¹ tridhÄ punaḥ || caturdhÄ pañcadhÄ vÄtha sa mantraÅ chinnasaá¹jñakaḥ | mÄyÄ namÄmi ca padaá¹ nÄsti yasmin sa kÄ«litaḥ || ekaá¹ madhye dvayaá¹ mÅ«rdhni yasminn astrapurandarau | na vidyete sa mantraḥ syÄt stambhitaḥ siddhirodhanaḥ || ÄdimadhyÄvasÄneá¹£u bhaved ará¹a8catuá¹£á¹ayam | yasya mantraḥ sa malino mantravit taá¹ vivarjayet || mantro vÄpy athavÄ vidyÄ saptÄ- |
gical sign.1 215Some mantras are Cut or Obstructed, some are Intoxicated, some are Dirty or Immobilised, Tied or Censured. This mantra is not associated with any such faults, for it is the highest in the three worlds. Faults: the faults mentioned in connection with determining Siddha and so on. [â¦] In verse 215, the author mentions the faults of other mantras. The characteristics of these faults are given in the ÅÄradÄtilaka (2.71â72ab, 78â79ab, 82, 85cdâ86ab, 83): âA mantra which has the seed YAá¹ at the beginning, middle or end, is connected or separated [from HRĪá¹], and which has three, four or five sounds [of HRÄá¹, HRĪá¹, HRŪá¹, HRAIá¹ or HRAUá¹] is called Cut. A mantra which does not have the words HRĪṠor NAMÄMI in it is Tied. A mantra which has one PHAṬ or LA in the middle and two at the end is called Immobilised. It impedes perfection. A mantra which has four [MA] syllables in the beginning, middle or end is called Dirty. One who knows |
kecic] Od gl. (mantraḥ)
kecin] Od gl. (mantraḥ)
kecit] Od gl. (mantraḥ)
nÄyaá¹] Od gl. (na vicÄrajñeyo bhavati)
yatas] Od gl. (hetoḥ)
ca] B1 deest
ca] B1 B2 deest
ará¹a] B1 B3 -mÄrga- : V2 B2 mÄrá¹a-
This is yet another similar system, described in RAC p. 6 and ÅT 2.125â128ab and commentary. One should draw the following diagram:
Taurus | Aries | Pisces |
u Å« | a Ä i Ä« | y r l v p |
á¹ á¹ | ká¹£ ph b | |
ḷ ḹ | bh m | |
Gemini | Aquarius | |
Cancer | Capricorn | |
e ai | t th d dh n | |
Leo | Libra | Sagittarius |
o au | k kh g | á¹ á¹h Ḡ|
á¹ | gh á¹ | c á¸h á¹ |
ḥ Šṣ | ch j | |
s h ḷa | jh ñ | |
Virgo | Scorpio |
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dhika1daÅÄká¹£araḥ | phaá¹kÄrapañcakÄdir yo madonmatta udÄ«ritaḥ | yasya madhye dakÄro vÄ krodho vÄ mÅ«rdhani dvidhÄ2 | astraá¹ tiá¹£á¹hati mantraḥ sa tiraská¹ta itÄ«ritaḥ || ityÄdi | ayam aá¹£á¹ÄdaÅÄká¹£araḥ ÅrÄ«gopÄlamantraḥ ||214â215|| sÄmÄnyataÅ ca3 yathÄ4 bá¹hadgautamÄ«yeâ atha ká¹á¹£á¹amanÅ«n vaká¹£ye dá¹á¹£á¹Ädá¹á¹£á¹aphalapradÄn | yÄn vai5 vijñÄya6 munayo lebhire muktim añjasÄ7 ||216|| gá¹hasthÄ vanagÄÅ caiva yatayo brahmacÄriá¹aḥ | striyaḥ ÅÅ«drÄdayaÅ caiva sarve âpy atrÄdhikÄriá¹aḥ89 ||217|| nÄtra cintyo âriÅuddhyÄdir10 nÄrimitrÄdi11laká¹£aá¹am12 | na vÄ13 prayÄsabÄhulyaá¹ sÄdhane na pariÅramaḥ14 ||218|| ajñÄna15tÅ«larÄÅeÅ ca analaá¹16 ká¹£aá¹amÄtrataḥ | siddha17sÄdhyasusiddhÄrirÅ«pÄ nÄtra vicÄraá¹Ä ||219|| sarveá¹£Äá¹ siddhamantrÄá¹Äá¹18 yato brahmÄká¹£aro manuḥ | prajÄpatir avÄpÄgryaá¹19 devarÄjyaá¹ ÅacÄ«patiḥ | avÄpus tridaÅÄḥ svargaá¹ vÄgÄ«Åatvaá¹20 bá¹haspatiḥ || ityÄdi21 ||220|| tatraivÄntareâ22 viá¹£á¹u23bhaktyÄ viÅeá¹£eá¹a24 kiá¹ na sidhyati bhÅ«tale | kÄ«á¹Ädi25brahmaparyantaá¹ govindÄnugrahÄn mune ||221|| sarvasampattinilayÄḥ sarvatrÄpy akutobhayÄḥ | ityÄdi kathitaá¹ kiñcin mÄhÄtmyaá¹ vo26 munÄ«ÅvarÄḥ27 ||222|| ÄkÄÅe tÄrakÄ yadvat sindhoḥ28 saikatasá¹á¹£á¹ivat29 | etadvijñÄnamÄtreá¹a30 labhen muktiá¹ caturvidhÄm ||223|| |
mantras should avoid it. A male or female mantra which has more than seven or ten syllables and which has five PHAṬ-syllables is known as Intoxicated. The mantra which has DA or HUá¹ in the middle and two PHAṬ-syllables at the end is called Censured.â And so on.1 This one refers to the eighteen-syllable GopÄla-mantra. In a general way, this is stated in the Bá¹hadgautamÄ«ya Tantra (4.4, 6â7): 216Now I will speak of Ká¹á¹£á¹a mantras, givers of seen and unseen benefits, having comprehended which the sages quickly attained liberation. 217Householders, forest-dwellers, ascetics and students, women, ÅÅ«dras and so on: all are eligible here.2 218There is no consideration of purification of inimical elements here, no Friendly or Hostile characteristics,3 no great effort and no fatigue in their practice. 219It is a fire that in an instant burns up heaps of the cotton of ignorance! Here there is no consideration of Siddha, SÄdhya, Susiddha and Ari, 220for of all perfected mantras, this is the mantra of divine syllables. PrajÄpati attained the foremost position; Indra, sovereignty over the gods; the gods attained heaven; Bá¹haspati, mastery over words. And so on. And elsewhere in the same book (Bá¹hadgautamÄ«ya Tantra 4.10â12): 221What is not possible in this world by special devotion to Viá¹£á¹u? O sage, by the mercy of Govinda, everyone, from a worm to BrahmÄ, 222become abodes of all perfections, everywhere fearless. In this way, I have told you, kings of sages, something of its greatness, which is 223like the stars in the sky, like the grains of sand in the ocean. Simply by knowing it, one attains fourfold liberation. |
saptÄdhika] B2 samÄdhika-
dvidhÄ] B32 p.c. VidyÄvÄgÄ«Åa VidyÄratna Kaviratna tridhÄ : PurÄ«dÄsa HaridÄsa tridhÄ (dvidhÄ)
sÄmÄnyataÅ ca] Pa deest
yathÄ] B3 deest
vai] V3 deest : Od gl. niÅcitam
vijñÄya] Od gl. heto
añjasÄ] Od gl. (tattvam avyayam)
py ⦠atrÄdhikÄriá¹aḥ] V2 Pa Edd yatrÄdhikÄriá¹aḥ
atrÄdhikÄriá¹aḥ] Od ins. bhavanti
cintyo riÅuddhyÄdir] V2 B3 Åarma cintyaá¹ viÅuddhyÄdi : R1 cintÄdiÅuddhyÄdi : R2 R3 B1 Od cintÄ viÅuddhÄsti : Pa cintÄ viÅuddhÄder : Åarma add. ânÄtra cintyo âriÅuddhyÄdiḥâ iti vÄ pÄá¹haḥ
nÄrimitrÄdi] R3 nÄpi mitrÄdi-
laká¹£aá¹am] Pa B1 -dÅ«á¹£aá¹am
vÄ] Od gl. (vÄ iti pÄdapÅ«ranam)
pariÅramaḥ] Od ins. na bhavati
ajñÄna] Pa ajñÄne
analaá¹] R1 R2 R3 Pa B1 B2 B3 Od jvalanaá¹ : Åarma add. âjvalanaá¹â vÄ pÄá¹haḥ
siddha] Od gl. (kiá¹ na sidhyati tasmÄt sidhyati)
mantrÄá¹Äá¹] R3 B3 -mantratvÄd
avÄpÄgryaá¹] Od gl. (avÄpÄlayati agraá¹ Åá¹á¹£á¹am)
vÄgÄ«Åatvaá¹] Od ins. avÄpuḥ
ityÄdi] Pa -ityÄdÄ«n
tatraivÄntare] V1 R2 tathÄ tatraivÄnte : R3 athÄtraiva : Pa tathÄ tatraivoktam : B1 tatraivÄnte ca : B2 tathÄ tatraiva : Od tasmÄt tatraiva : VidyÄratna PurÄ«dÄsa HaridÄsa tathÄtraivÄnte
viá¹£á¹u] R1 R2 R3 B2 Od ká¹á¹£á¹a-
viÅeá¹£eá¹a] Od ins. karaá¹ena
kÄ«á¹Ädi] V1 V2 Va B1 B3 kÄ«á¹Äs tu : Åarma add. âkÄ«á¹Äs tuâ iti vÄ pÄá¹haḥ
vo] Od ca
munÄ«ÅvarÄḥ] R1 B2 Od munÄ«Åvaraiḥ
sindhoḥ] R1 R2 sindhau
sindhoḥ ⦠sá¹á¹£á¹ivat] B2 Åuddho saikataÅuddhivat
mÄtreá¹a] Od gl. (munivijñÄnamÄtreá¹a)
These are just some of the possible faults mantras may be associated with. KulÄrá¹ava Tantra 15.65â70 mentions sixty! Words within square brackets are added from RÄghava Bhaá¹á¹aâs commentary on the ÅT.
The Bá¹hadgautamÄ«ya Tantra and some mss of reads here sarve yatrÄdhikÄriá¹aḥ. Following that reading, the meaning of this sentence changes to a continuation of the previous: â⦠the sages quickly attained liberation: householders, forest-dwellers, ascetics and students, women, ÅÅ«dras and all that are eligible here.â
This is the same as the Related and Unrelated mentioned above (verse 1.211).
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evam1 anyeá¹£u mantreá¹£u doá¹£Äḥ santi pare ca2 ye3 | tadarthaá¹ mantrasaá¹skÄrÄ likhyante4 tantrato daÅa ||224|| evaá¹ sammohanatantrÄdyuktaprakÄreá¹a | anyeá¹£u ÅrÄ«gopÄladevamantravyatirikteá¹£u | pare siddhÄdiÅodhanoktadoá¹£ato ânye âpi chinnatvÄdayaḥ | tadartham5 iti | ye kecid anyamantrasÄdhakÄ bhaveyus teá¹£Äá¹ taddoá¹£aÅodhanÄrtham ity arthaḥ | tac ca tÄtparyeá¹a ÅrÄ«gopÄladevamantramÄhÄtmyavikhyÄpanÄrtham eveti bhÄvaḥ | tantrata ÄgamaÅÄstroktÄ ity arthaḥ ||224|| atha mantrasaá¹skÄrÄḥ6 ÅÄradÄtilakeâ jananaá¹ jÄ«vanaá¹ ceti tÄá¸anaá¹ bodhanaá¹7 tathÄ | athÄbhiá¹£eko vimalÄ«karaá¹ÄpyÄyane punaḥ | tarpaá¹aá¹ dÄ«panaá¹ guptir daÅaitÄ mantrasaá¹skriyÄḥ ||225|| mantrÄá¹Äá¹ mÄtá¹kÄmadhyÄd uddhÄro jananaá¹ smá¹tam | praá¹avÄntaritÄn ká¹tvÄ8 mantravará¹Än japet sudhīḥ ||226|| etaj jÄ«vanam ity Ähur9 mantratantraviÅÄradÄḥ | manor10 vará¹Än samÄlikhya tÄá¸ayec candanÄmbhasÄ ||227|| pratyekaá¹ vÄyunÄ11 mantrÄ« tÄá¸anaá¹ tad udÄhá¹tam | vilikhya mantraá¹12 taá¹ mantrÄ«13 prasÅ«naiḥ14 karavÄ«rajaiḥ ||228|| tanmantrÄká¹£arasaá¹khyÄtair15 hanyÄd yat tena16 bodhanam17 | svatantroktavidhÄnena mantrÄ« mantrÄrá¹a18saá¹khyayÄ ||229|| aÅvatthapallavair mantram abhiá¹£iñced viÅuddhaye | sañcintya manasÄ mantraá¹ jyotir mantreá¹a nirdahet ||230|| mantre mala19trayaá¹ mantrÄ« vimalÄ«karaá¹aá¹ tv idam | tÄravyomÄgnimanu20yugdaá¹á¸Ä« jyotir manur mataḥ21 ||231|| kuÅodakena japtena pratyará¹aá¹ proká¹£aá¹aá¹22 manoḥ | tena mantreá¹a vidhivad etad ÄpyÄyanaá¹ smá¹tam ||232|| |
224Thus, in other mantras than this, there are faults, also the latter ones. For this reason, ten Tantric methods of purifying mantras are given. Thus, following the statements of the Sammohana Tantra and other texts. In other: in mantras other than the GopÄla mantra. The latter ones: the faults of being Cut, and so on, that are different from the faults learned through Siddha, etc. For this reason: for purifying such faults for those who may practise other mantras. The implied meaning is that this also announces the further glories of the mantra of Lord GopÄla. Tantric: described in the Ägama scriptures. Purification of Mantras In the ÅÄradÄtilaka (2.112cdâ120ab):1 225Creating, Giving life, Striking, Awakening, Consecrating, Cleaning, Strengthening, Offering libations, Kindling and Concealing: these are the ten methods of purifying a mantra. 226Drawing out the syllables of the mantra from the alphabet is known as Creating. When the wise one recites the letters of the mantra shielded by Oá¹ [a hundred times], 227that is known as Giving life by those who know the rules of mantras. Having written down the letters of the mantra, 228when the practitioner strikes them many times with water and sandalwood paste while reciting YAá¹, it is called Striking. Having written down the mantra, when one the practitioner touches it with as many oleander flowers 229as there are syllables in the mantra, it is Awakening. The practitioner should consecrate the mantra for purity according to the statements of his own Tantra, 230using fig (Ficus Religiosa) leaves, as many times as there are syllables in the mantra. Meditating on the mantra in the mind, with the Jyotis mantra the practitioner should burn, 231the three impurities of the mantra. This is Cleaning. The Jyoti mantra is Oá¹ HRAUá¹. To sprinkle the letters of the mantra with water and KuÅa, 232with the mantra in the correct way, is known as Strenghtening. To offer libations to the mantra with water and |
evam] V1 Va Edd etad
ca] R1 R2 R3 Od âpi
ca ye] Pa priye
likhyante] Od gl. (saá¹ká¹£epataḥ)
tadartham] B1 etadartham
saá¹skÄrÄḥ] R2 ins. 13
bodhanaá¹] Edd rodhanaá¹
ká¹tvÄ] R3 japtvÄ
Ähur] Od gl. (bravÄ«ti)
manor] R3 Pa manu- : B2 Od mantra-
vÄyunÄ] B2 tÄrayen : Od gl. (vÄyubÄ«jena)
mantraá¹] ÅT yantraá¹
taá¹ mantrÄ«] R3 mantrÄ« vÄ
prasūnaiḥ] Od ins. puṣpaiḥ
saá¹khyÄtair] Va -saá¹yuktair
yat tena] Pa yatnena : B3 rephena
bodhanam] V1 add. yuktair hanyÄd vÄ tena rodhanam : Va Edd rodhanam
mantrÄrá¹a] B2 mantrÄsu-
mala] B3 Edd mūla- Od mantra-
tÄravyomÄgnimanu] Od gl. (oá¹ | hakÄra | repha | mantresu)
mataḥ] Od gataḥna
proká¹£aá¹aá¹] Od moká¹£aá¹aá¹
As the readings of these verses are somewhat different in the ÅT itself, it is clear that the direct source for these verses is RAC p. 9.
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mantreá¹a vÄriá¹Ä mantre1 tarpaá¹aá¹ tarpaá¹aá¹ smá¹tam | tÄramÄyÄramÄ2yogo manor dÄ«panam ucyate | japyamÄnasya mantrasya gopanaá¹ tv aprakÄÅanam ||233|| jyotir mantreá¹ety uktaá¹3 tam4 evÄha tÄram iti5 | vyometyÄdinÄ tattadbÄ«jaá¹ bodhyate | evam agre mÄyÄdÄv api | iti ÅrÄ«6bhagavadbhaktivilÄsa7á¹Ä«kÄyÄá¹8 digdarÅinyÄá¹ prathamo vilÄsaḥ ||231â233|| balitvÄt9 ká¹á¹£á¹amantrÄá¹Äá¹ saá¹skÄrÄpeká¹£aá¹aá¹ na hi | sÄmÄnyoddeÅamÄtreá¹a tathÄpy etad udÄ«ritam ||234|| iti ÅrÄ«gopÄlabhaá¹á¹avilikhite10 bhagavad11bhaktivilÄse gauravo nÄma prathamo vilÄsaḥ ||1|| |
the mantra is called Offering libations. 233Prefixing the mantra with Oá¹ HRĪṠÅRĪṠis kindling. To keep the mantra one recites secret is Concealing. [â¦] 234Because of the strength of Ká¹á¹£á¹a mantras, there is no consideration of purification for them. Still, this has been mentioned in a very general way. Thus ends the first chapter of the BhagavadbhaktivilÄsa written by GopÄla Bhaá¹á¹a, called âOn the Guruâ. |
mantre] V2 R2 R3 Edd yantre
tÄramÄyÄramÄ] Od gl. (praá¹ava oá¹ hrÄ«á¹ ÅrÄ«á¹)
mantreá¹ety uktaá¹] V1 mantreá¹oktam
jyotir ⦠tam] B1 [â¦]
tÄram iti] B3 tÄreti
ÅrÄ«] V2 B2 deest
vilÄsa] B1 deest
yÄá¹] B1 deest
balitvÄt] Od gl. (prayukta)
vilikhite] Od -likhite
bhagavad] R1 R2 R3 Pa B2 B3 Od PurÄ«dÄsa HaridÄsa ante ÅrÄ«-