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taá¹ ÅrÄ«matká¹á¹£á¹acaitanyadevaá¹ vande jagadgurum | yasyÄnukampayÄ ÅvÄpi mahÄbdhiá¹ santaret sukham1 ||1|| andhaḥ2 paÅyati ÅÄstrÄá¹i ÅilÄ tarati vÄridhim | yasya prabhÄvato vande taá¹ ÅrÄ«caitanyam Ä«Åvaram || kartavyÄá¹Åasya3 vijñÄnam avaÅyaá¹ samyag iá¹£yate | ato yas tatra saá¹ká¹£ipto granthaḥ so âyaá¹ prapañcyate || tatrÄdau vividhamatÄkulitadÄ«ká¹£Ävidhilikhane paramÄÅaktasyÄpy4 Ätmano bhagavadanugraheá¹a ÅaktatÄá¹ sam5bhÄvayann iva prÄripsitasiddhaye pÅ«rvavad gururÅ«pam iá¹£á¹adaivataá¹ praá¹amati tam iti | ÅrÄ«mÄn ká¹á¹£á¹aÅ6 cÄsau caitanyadevaÅ ca7 paramÄtmeti tam | paká¹£e ÅrÄ«ká¹á¹£á¹acaitanyeti khyÄtaá¹ devam8 Ä«Åvaram | sÄká¹£Ät tasyopadeá¹£á¹á¹tvÄsambhave âpi cittÄdhiá¹£á¹hÄtá¹tvÄdinÄ sarveá¹£Äm api jÄ«vÄnÄá¹ paramagurutayÄmano âpi sa eva gurur ity abhipretya likhati jagadgurum iti9 | paká¹£e sarvatraiva10 bhagavannÄmasaá¹kÄ«rtanapradhÄnabhaktipracÄraá¹Äj jagatÄá¹ gurutvena viÅeá¹£ato dÄ«najanaviá¹£ayakasamagropadeÅÄnugrahaá¹e gurum iti ||1|| atha dÄ«ká¹£Ävidhiḥ dÄ«ká¹£Ävidhir likhyate âtrÄnusá¹tya kramadÄ«pikÄm11 | vinÄ dÄ«ká¹£Äá¹ hi pÅ«jÄyÄá¹ nÄdhikÄro âsti kasyacit ||2|| |
Chapter Two: On Initiation 1I worship this blessed Ká¹á¹£á¹acaitanyadeva, the preceptor of the world, by whose grace even a dog can easily cross a great ocean. DDṬ:1 I worship the master ÅrÄ« Caitanya, by whose power a blind man sees the scriptures and a stone crosses the ocean. Knowledge of part of oneâs duties will inevitably be [erroneously] accepted in total; therefore, whatever is abbreviated elsewhere, this book expounds in detail. Now, at the beginning, in describing the rules for initiation, bewildered by many different opinions, the author in this verse as before pays homage to his beloved Lord in the form of the preceptor. By this he empowers himself, as it were, by the grace of the Lord, even though himself most incompetent, to accomplish that which he has intended to begin. [I worship] this blessed Ká¹á¹£á¹a, Caitanyadeva, the supreme self. Or else, the deva or master known as Ká¹á¹£á¹acaitanya. The author writes preceptor of the world to indicate that even if one does not have him directly as a teacher, he only is the preceptor of every living being, since he superintends the intellect. Or in his own view, he is the preceptor, as he has the office of the teacher, particularly through the favour of his complete teachings relating to the fallen people of the world, by teaching devotion primarily characterised by congregational chanting of the Lordâs names everywhere. Rules for Initiation 2The rules for initiation are written here, following the KramadÄ«pikÄ, for without initiation, nobody has the eligibility for performing worship. |
taṠ⦠sukham] Od deest
andhaḥ] V1 Edd ante namaḥ ká¹á¹£á¹Äya bhagavate bhadravanacandrÄya |
kartavyÄá¹Åasya] B3 kartavyaá¹ Åiá¹£ya-
Äpy] B2 deest
sam] B1 deest
ká¹á¹£á¹aÅ] B1 om.
ca] B1 ceti
khyÄtaá¹ devam] B3 vikhyÄtaá¹ devam : Edd vikhyÄtadevam
iti] B3 add. mahÄprabhum
sarvatraiva] B2 deest
dÄ«pikÄm] B2 Od -dÄ«pikÄyÄm
V1 and Edd begin the commentary on the second chapter with the phrase âObeisance to Lord Ká¹á¹£á¹a, the moon of the Bhadra forest!â. The Bhadra forest or Bhadravana is the sixth of the twelve forests of Vraja, lying on the eastern side of the YamunÄ and associated with BalarÄma (Entwistle 1987: 397). It is unclear why the commentator would use this epithet here, as there is no known connection between SanÄtana GosvÄmin, GopÄla Bhaá¹á¹a GosvÄmin or initiation and this part of Vraja.
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kramadÄ«pikÄm anusá¹tyeti ÅrÄ«keÅavÄcÄryaviracitakramadÄ«pikÄkhyagranthoktÄnusÄreá¹aiva, na tu taduktavirodhenety1 arthaḥ | dÄ«ká¹£Ävidhilikhane hetuḥ2 vineti | hi yataḥ3 ||2|| atha dÄ«ká¹£ÄnityatÄ Ägameâ4 dvijÄnÄm anupetÄnÄá¹ svakarmÄdhyayanÄdiá¹£u | yathÄdhikÄro nÄstÄ«ha syÄc copanayanÄd anu5 ||3|| tathÄtrÄdÄ«ká¹£itÄnÄá¹ tu mantradevÄrcanÄdiá¹£u | nÄdhikÄro âsty ataḥ kuryÄd ÄtmÄnaá¹ Åivasaá¹stutam6 ||4|| anupetÄnÄm aká¹topanayanÄnÄm | upanayanÄt yajñopavÄ«tadÄnÄt anu anantaraá¹ tu adhikÄraḥ syÄd eva | Åivasaá¹stutam iti dÄ«ká¹£itam ity arthaḥ | pradhÄnatvena ÅrÄ«viá¹£á¹u7dÄ«ká¹£Ägrahaá¹Äc chrÄ«ÅivasyÄpi samyak stutiviá¹£ayam8 iti bhÄvaḥ | evaá¹ ca dÄ«ká¹£Äá¹ vinÄ pÅ«jÄyÄm anadhikÄrÄt | tathÄ | ÅÄlagrÄmaÅilÄpÅ«jÄá¹ vinÄ yo âÅnÄti kiñcana | sa cÄá¹á¸ÄlÄdiviá¹£á¹hÄyÄm Äkalpaá¹ jÄyate ká¹miḥ || ityÄdi vacanaiḥ pÅ«jÄyÄÅ cÄvaÅyakatvÄd dÄ«ká¹£ÄyÄ nityatvaá¹ sidhyati | ÅrÄ«ÅÄlagrÄmaÅilÄdhiá¹£á¹hÄnaá¹ vargeá¹£u mukhyatvÄt sarvÄá¹y eva bhagavad9anuá¹£á¹hÄnÄny10 upalaká¹£ayati ||3â4|| skÄnde kÄrttikaprasaá¹ ge ÅrÄ«11brahmanÄradasaá¹vÄdeâ te narÄḥ paÅavo loke kiá¹ teá¹£Äá¹ jÄ«vane12 phalam | yair na labdhÄ harer dÄ«ká¹£Ä nÄrcito vÄ janÄrdanaḥ ||5|| |
Following the KramadÄ«pikÄ: according to the statements of the book called KramadÄ«pikÄ, written by KeÅava ÄcÄrya, and not in contradiction to its statements. That is the meaning. The reason for giving the rules for initiation is indicated by [the clause beginning with] for without. For is used in the sense of âsinceâ. The Mandatoriness of Initiation In the Ägama:1 3Just as BrÄhmaá¹as who have not been ordained do not have the eligibility for their own duties of Vedic study and so on, but possess it after Upanayana, 4so those who are not initiated do not have the eligibility for mantras, worship of gods and so on. Therefore, make yourself praised by Åiva! Have not studied means those who have not undergone the Upanayana ceremony, as after Upanayana or receiving the sacrificial thread one becomes eligible. Praised by Åiva means initiated. The implied meaning is that by the pre-eminence of accepting Viá¹£á¹u initiation, one becomes the object of the great praise even of Åiva. And further, without initiation, one is not eligible for performing worship. As it is said,2 âOne who eats anything before worshipping the ÅÄlagrÄma stone becomes a worm in the stool of dog-eaters for an eon.â From statements such as this, the necessity of worship and the mandatoriness of initiation is established. Because the ÅÄlagrÄma stone is foremost among the objects of the Lord, all of the objects of the Lord are implied.3 In a conversation between BrahmÄ and NÄrada in connection with the month of KÄrttika in the Skanda PurÄá¹a (â): 5Those men who have not received Vaiá¹£á¹ava initiation or who do not worship JanÄrdana are animals in this world. What is the use of their lives? |
virodhenety] B1 -prakÄreá¹ety
hetuḥ] B2 hetum Äha
yataḥ] B2 add. ÅrÄ«ÅrÄ«rÄdhÄká¹á¹£á¹ajayatiḥ ||
Ägame] R3 B3 gautamÄ«ye
copanayanÄd anu] Od copanayanÄdiá¹£u
Åivasaá¹stutam] Od Åirasaá¹ stutam
viá¹£á¹u] V1 -ká¹á¹£á¹a-
stutiviá¹£ayam] V2 Edd stutir viá¹£ayam
bhagavad] B2 B3 ÅrÄ«-
anuá¹£á¹hÄnÄny] V2 B3 -adhiá¹£á¹hÄnÄny
ÅrÄ«] Od deest
jÄ«vane] R1 Od jÄ«vanaá¹
GautamÄ«ya Tantra 5.2cdâ4ab.
Padma PurÄá¹a cited at HBVÂ 5.448.
The objects (adhiá¹£á¹hÄna) of the Lord are explained at HBV 5.551â556. The point is that even though the verse mentions only worshipping the ÅÄlagrÄma stone, worship of any form of the Lord is implied.
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nityatvam eva brahmavacanena sÄdhayati te narÄ iti | janÄrdano yair nÄrcita iti dÄ«ká¹£Äá¹ vinÄrcanÄsiddheḥ ||5|| tatraiva ÅrÄ«1rukmÄá¹ gadamohinÄ«saá¹vÄde viá¹£á¹uyÄmale caâ adÄ«ká¹£itasya2 vÄmoru ká¹taá¹ sarvaá¹ nirarthakam3 | paÅuyonim avÄpnoti dÄ«ká¹£Ävirahito janaḥ4 ||6|| viÅeá¹£ato viá¹£á¹uyÄmaleâ5 snehÄd vÄ lobhato vÄpi yo gá¹há¹Ä«yÄd6 adÄ«ká¹£ayÄ7 | tasmin gurau saÅiá¹£ye tu8 devatÄÅÄpa Äpatet ||7|| adÄ«ká¹£ayÄ dÄ«ká¹£Ävidhivyatirekeá¹a | devatÄnÄá¹ sarvÄsÄm eva, tanmantrÄdhiá¹£á¹hÄtá¹devatÄyÄ vÄ ÅÄpaḥ | yady api pÅ«rvaá¹ likhitÄyÄḥ ÅrÄ«9gurÅ«pasatter nityatayÄ dÄ«ká¹£ÄyÄ api nityatÄ10 siddhaiva tathÄpy upasatter ÄÅrayaá¹amÄtratÄvivaká¹£ayÄ dÄ«ká¹£ÄyÄÅ ca11 savidhi12mantragrahaá¹ÄdirÅ«patayÄ pá¹thag ul13lekha iti dik ||7|| viá¹£á¹urahasye caâ avijñÄya vidhÄnoktaá¹ haripÅ«jÄvidhikriyÄm | kurvan bhaktyÄ samÄpnoti ÅatabhÄgaá¹ vidhÄnataḥ14 ||8|| nanu yathÄkathañcid bhagavadarcanena mahÄphalaá¹ ÅrÅ«yate ato15 guroḥ16 sakÄÅÄd dÄ«ká¹£Ägrahaá¹e ko âyam Ägrahas tatrÄha avijñÄyeti | haripÅ«jÄvidheḥ kriyÄnuá¹£á¹hÄnaá¹ vidhÄnoktaá¹ pÅ«rvapÅ«rvair upadeá¹£á¹á¹bhir yathÄvidhy evopadiá¹£á¹aá¹ ÅrÄ«gurumukhÄd avijñÄya viÅeá¹£eá¹ÄjñÄtvÄ vidhÄnato bhaktyÄ kurvann api ÅatÄá¹ÅÄnÄm ekam aá¹Åaá¹ labhate | gur- |
The author establishes its mandatoriness with this statement of BrahmÄâs. Who do not worship JanÄrdana: since ritualistic worship will be a failure without initiation. In the same book, in a conversation between RukmÄá¹ gada and MohinÄ« (â), and in the Viá¹£á¹u YÄmala: 6O woman of handsome thighs, all that the uninitiated does is useless: without initiation, a person will be reborn as an animal. The specifics are given in the Viá¹£á¹u YÄmala: 7If it is taken without initiation, out of affection or out of greed, a divine curse will fall on both the preceptor and the disciple. Without initiation: without following the rules for initiation. A divine curse: the curse of all the divinities or the curse of the presiding deity of the mantra. Even though it follows from what has earlier been stated about the mandatoriness of approaching a preceptor (1.36â37) that also initiation is mandatory, still, since one might think that approaching [the preceptor] might entail only taking shelter of him, initiation, that is, accepting a mantra in the correct way, and so on, is separately mentioned. This is the drift. And in the Viá¹£á¹urahasya:1 8One who engages in devotion without having understood the statements about the performance of the rules of worship of Hari will according to the precepts attain a hundredth part. Now, one may hear about the great result of engaging in ritualistic worship of the Lord in any way. Therefore, why insist on this accepting of initiation from a guru? To this the author replies with this verse. One who according to the precepts engages in devotion without having understood, having not at all apprehended from the preceptor the statements, the proper teachings of generations of earlier teachers about the performance or undertaking of the rules of worship of Hari, will attain only one of a hundred parts. The implied |
ÅrÄ«] B1 deest
adīkṣitasya] Od ins. he
nirarthakam] Od ins. syÄt
janaḥ] B3 naraḥ
adÄ«ká¹£itasya ⦠yÄmale] Va om. : Va2 i.m.
gá¹há¹Ä«yÄd] Od ins. mantraá¹
adÄ«ká¹£ayÄ] Od gl. (adÄ«ká¹£ayÄkaraá¹ayÄ)
saÅiá¹£ye tu] B1 saÅiá¹£yeá¹£u
ÅrÄ«] B1 deest
nityatÄ] B2 nitya-
ca] B3 deest
ca savidhi] B2 lac.
ul] V1 B3 deest
viá¹£á¹u ⦠vidhÄnataḥ] Od deest
ato] B3 tataḥ
guroḥ] B3 ante ÅrÄ«-
In VBCÂ 2b.
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vanapeká¹£ayÄ pÅ«rvapÅ«rvaÅiá¹£á¹adarÅitamÄrgÄnÄdareá¹a pÅ«jÄphalaá¹ na samyag bhavatÄ«ti bhÄvaḥ ||8|| atha dÄ«ká¹£ÄmÄhÄtmyam1 viá¹£á¹uyÄmaleâ divyaá¹ jñÄnaá¹ yato2 dadyÄt kuryÄt pÄpasya saá¹ká¹£ayam | tasmÄd dÄ«ká¹£eti sÄ proktÄ deÅikais tattva3kovidaiḥ ||9|| ato guruá¹ praá¹amyaivaá¹ sarvasvaá¹ vinivedya ca | gá¹há¹Ä«yÄd vaiá¹£á¹avaá¹ mantraá¹ dÄ«ká¹£ÄpÅ«rvaá¹ vidhÄnataḥ ||10|| nityatvam eva draá¸hayan nityatve âpi darÅapaurá¹amÄsÄdivat phalaviÅeá¹£aá¹ ca darÅayan dÄ«ká¹£ÄmÄhÄtmyaá¹ likhati divyam iti tribhiḥ ||9â10|| skÄnde tatraiva ÅrÄ«4brahmanÄradasaá¹vÄdeâ tapasvinaḥ karmaniá¹£á¹hÄḥ Åreá¹£á¹hÄs te vai narÄ bhuvi | prÄptÄ yais tu harer dÄ«ká¹£Ä sarvaduḥkhavimocinÄ«5 ||11|| tapasvina iti | Åreá¹£á¹hÄ jñÄnÄdiniá¹£á¹hebhyaḥ paramottamÄḥ ||11|| yathÄ kÄñcanatÄá¹ yÄti kÄá¹syaá¹ rasavidhÄnataḥ8 | tathÄ dÄ«ká¹£ÄvidhÄnena dvijatvaá¹ jÄyate ná¹á¹Äm ||12|| ná¹á¹Äá¹ sarveá¹£Äm eva dvijatvaá¹ vipratÄ ||12|| |
meaning is that he will not attain the full result of the worship, since by disregarding the preceptor, he shows disrespect to the path indicated by earlier generations of wise men. The Greatness of Initiation In the Viá¹£á¹u YÄmala:1 9Since it awards divine [divyam] knowledge and effects the destruction [saá¹ká¹£aya] of sin, it is called initiation [dÄ«ká¹£Ä] by the guides conversant with the truth. 10Therefore, bowing to the guru and offering him everything, one should accept a Vaiá¹£á¹ava mantra from him along with initiation according to the precepts. Strenghtening its mandatoriness and showing how it affords a particular result even though it is mandatory, just like the DarÅapaurá¹amÄsa and other sacrifices, the author describes the greatness of initiation in this and the two following quotations.2 In a discussion between BrahmÄ and NÄrada in the same place of the Skanda PurÄá¹a (â): 11Those foremost men on earth, who have accepted Vaiá¹£á¹ava initiation, remover of all suffering, are both ascetics and devoted to their duties. Foremost means superior to those devoted to knowledge and so on. And in the TattvasÄgara: 12Just as bell-metal turns into gold by the application of mercury, so men become twice-born by the method of initiation. All men become twice-born, BrÄhmaá¹as [by initiation]. |
mÄhÄtmyam] R2 add. 2
yato] Od gl. (yasmÄt)
tattva] Od tatra
ÅrÄ«] B2 Od deest
vimocinÄ«] V2 Pa B3 -vimocanÄ« : Od -vinÄÅinÄ«
sÄgare] B1 -sÄre
ca] Od deest
rasavidhÄnataḥ] Od gl. (gurvÄditye gurau siá¹he mantradÄ«ká¹£Ä na kÄrayet puá¹avidhÄtanaḥ)
This is very close to ÅT 4.2, though that text reads tantravedibhiḥ (knowers of the Tantra) for tattvakovidaiḥ.
The DarÅapaurá¹amÄsa sacrifices were the new- and full-moon sacrifices of Vedic times. Mandatory (nitya) duties are generally defined as duties that give no particular result if performed but the non-performance of which incurs sin. The author and commentator often refer to this classic example to show that mandatory duties can also bring results (e.g., 3.41).
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atha dÄ«ká¹£ÄkÄlaḥ1 | tatra mÄsaÅuddhiḥ Ägameâ mantrasvÄ«karaá¹aá¹ caitre bahuduḥkhaphalapradam2 | vaiÅÄkhe ratnalÄbhaḥ3 syÄj jyaiá¹£á¹he tu maraá¹aá¹ dhruvam ||13|| Äá¹£Äá¸he bandhunÄÅÄya ÅrÄvaá¹e tu bhayÄvaham4 | prajÄhÄnir bhÄdrapade sarvatra Åubham ÄÅvine ||14|| kÄrttike dhanavá¹ddhiḥ syÄn mÄrgaÅÄ«rá¹£e Åubhapradam | pauá¹£e tu jñÄnahÄniḥ syÄn mÄghe medhÄvivardhanam5 | phÄlgune sarvavaÅyatvam6 ÄcÄryaiḥ parikÄ«rtitam7 ||15|| kvacic caâ samá¹ddhiḥ ÅrÄvaá¹e nÅ«naá¹ jñÄnaá¹ syÄt kÄrttike tathÄ | phÄlgune âpi samá¹ddhiḥ syÄn malamÄsaá¹ parityajet8 ||16|| kvacic ceti agastyasaá¹hitÄdyanusÄriÅrÄ«rÄmÄrcanacandrikÄyÄá¹ | pÅ«rvoktena virodhas tu mantrabhedena vidhi9phalabhedÄpeká¹£ayÄ matabhedena veti10 jñeyaḥ | evam agre âpi ||16|| skÄnde tatraiva11 ÅrÄ«12rukmÄá¹ gadamohinÄ«saá¹vÄdeâ kÄrttike tu ká¹tÄ dÄ«ká¹£Ä ná¹á¹Äá¹ janmaniká¹ntanÄ« | tasmÄt sarvaprayatnena dÄ«ká¹£Äá¹ kurvÄ«ta kÄrttike || iti13 ||17|| |
The Time for Initiation Consideration of Months In the Ägama:1 13Accepting a mantra in [the month of] Caitra gives much suffering; in VaiÅÄkha, one attains riches; in Jyaiá¹£á¹ha, certain death; 14in Äá¹£Ädha, the destruction of friends; in ÅrÄvaá¹a, terror; in BhÄdrapada, the death of oneâs offspring; auspiciousness everywhere in ÄÅvina; 15in KÄrttika, increase of wealth, in MÄrgaÅÄ«rá¹£a, auspiciousness; in Pauá¹£a, the destruction of knowledge; in MÄgha, the increase of wisdom; in PhÄlguna, mastery over allâthis the preceptors have proclaimed. And somewhere:2 16In ÅrÄvaá¹a there will assuredly be prosperity; in KÄrttika, knowledge; in PhÄlguna there will be prosperity as well. The impure month3 should be avoided. And somewhere, in the RÄmÄrcanacandrikÄ, following the Agastya Saá¹hitÄ (17.7â9ab). The contradictions from what has already been stated should be understood to stem from the differences between various mantras, the considerations of various rules and results, or from differences of opinion. Similarly below as well. In a discussion between RukmÄá¹ gada and MohinÄ« in the same place of the Skanda PurÄá¹a (â): 17But initiation done in KÄrttika cuts the rebirth of men! Therefore, with all effort, initiation should be done in KÄrttika. |
kÄlaḥ] R2 add. 3
pradam] Od ins. syÄt
lÄbhaḥ] Pa -lÄbhaá¹
bhayÄvaham] Od bhayÄpaham
medhÄvivardhanam] Od gl. (laká¹£mÄ«vivardhanam)
vaÅyatvam] V1 V2 Va -vá¹ddhitvam
parikÄ«rtitam] Od gl. (ÄcÄryair paá¹á¸itaḥ tÄni mÄsÄni phalÄni kathitam)
parityajet] B1 a.c. vivarjayet : V12 R3 B3 Edd add. gautamÄ«ye tu (Edd deest) | mantrÄrambhas tu caitre syÄt samastapuruá¹£Ärthadaḥ | vaiÅÄkhe ratnalÄbhaḥ syÄt jyaiá¹£á¹he tu maraá¹aá¹ dhruvam || Äá¹£Äá¸he bandhunÄÅaḥ syÄt pÅ«rá¹Äyuḥ ÅrÄvaá¹e bhavet | prajÄnÄÅo bhaved bhÄdre ÄÅvine ratnasañcayaḥ || kÄrttike mantrasiddhiḥ syÄt mÄrgaÅÄ«rá¹£e tathÄ bhavet | pauá¹£e tu ÅatrupÄ«á¸Ä syÄn mÄghe medhÄvivardhanam | phÄlgune sarvakÄmÄḥ syur malamÄsaá¹ parityajet (V12 R3 vivarjayet : B3 R3 add. iti) ||
vidhi] B1 vividha-
veti] V1 Edd vÄ
tatraiva] B1 deest
ÅrÄ«] B1 B2 B3 deest
iti] Edd deest
In NPÂ 1.8.
This is a compilation of four and a half verses given under mÄsaÅuddhi in RAC (pp. 28â29, cited from the AS), where the author of the HBV seems to have picked out things that contradict or complement the list just given.
The impure month (malamÄsa), also known as the adhika- or extra month, is an intercalary month added to the lunar calendar after every 30th month, as the lunar year is approximately 11 days shorter than the solar year. The ancient lawgivers considered this month unsuitable for sacred acts (Kane 1994: 671â675).
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ÅrÄ«madgopÄlamantrÄá¹Äá¹ dÄ«ká¹£ÄyÄá¹ tu na duá¹£yati | caitramÄse yad uktÄ tad1 dÄ«ká¹£Ä tatraiva deÅikaiḥ2 ||18|| evaá¹ niá¹£iddhe âpi3 caitre ÅrÄ«gopÄlamantradÄ«ká¹£Äm anujÄnÄti ÅrÄ«mad iti4 | yad yasmÄt teá¹£Äá¹ ÅrÄ«gopÄlamantrÄá¹Äá¹ dÄ«ká¹£Ä5 caitra evoktÄ ÅrÄ«keÅavÄcÄryÄdibhiḥ | tathÄ6 ca kramadÄ«pikÄyÄm | caitre ká¹tvaiva tan mÄsi karmeti | trailokyasammohanatantre ca | madhumÄse tu samprÄpte dvÄdaÅyÄá¹ samupoá¹£itaḥ | ÄpÅ«ryamÄá¹apaká¹£e tu saá¹Åuddhiá¹7 bhÄvayet tataḥ || iti ||18|| atha vÄraÅuddhiḥ ravau8 gurau tathÄ9 some kartavyaá¹ budhaÅukrayoḥ ||19|| atha naká¹£atraÅuddhiḥ nÄradatantreâ rohiá¹Ä« Åravaá¹ÄrdrÄ ca dhaniá¹£á¹hÄ cottarÄtrayaḥ10 | puá¹£yaá¹11 Åatabhiá¹£aÅ12 caiva dÄ«ká¹£Änaká¹£atram ucyate ||20|| kvacic caâ13 aÅvinÄ«rohiá¹Ä«svÄtiviÅÄkhÄhastabheá¹£u ca | jyeá¹£á¹hottarÄtrayeá¹£v eva kuryÄn mantrÄbhiá¹£ecanam14 ||21|| aÅvinyÄdinaká¹£atreá¹£v atra pÅ«rvoktena virodhabhÄve âpi tato viÅeá¹£alÄbhena kvacic ceti prayogaḥ | evam agre âpi15 | mantrÄbhiá¹£ecanaá¹ dÄ«ká¹£Äm ||21|| |
18But there can be no contamination in initiation into the blessed GopÄla mantras. Because the guides have said âin the month of Caitraâ, therefore, initiation [should be performed] then only. Now, even though Caitra was forbidden (in 2.13), the author permits initiation into the blessed GopÄla mantra with this verse. [â¦] KeÅava ÄcÄrya and others have said so. Therefore, in the KramadÄ«pikÄ (5.1), âThis ritual should be done in the month of Caitraâ. And in the Trailokyasammohana Tantra: âWhen the month of Caitra appears, one should fast on the DvÄdaÅÄ« of the waxing fortnight and thus become completely pure.â Consideration of Days 19It should be done on Monday, Wednesday, Thursday, Friday or Sunday.1 Consideration of Lunar Mansions In the NÄrada Tantra:2 20Rohiá¹Ä«, Åravaá¹Ä, ÄrdrÄ, Dhaniá¹£á¹hÄ, the three Uttaras,3 Puá¹£ya, and Åatabhiá¹£aâthese are the lunar mansions for initiation. And somewhere:4 21One should anoint with a mantra during AÅvinÄ«, Rohiá¹Ä«, SvÄti, ViÅÄkhÄ, Hasta, Jyeá¹£á¹hÄ or the three Uttaras. Even though this list AÅvinÄ« and so on contradicts the previous one, this verse gives the procedure for attaining a particular result. Similarly below as well. Anoint with a mantra means initiate. |
tad] R1 Od sÄ
deÅikaiḥ] Od2 ins. janaiḥ
pi] B1 deest
ÅrÄ«mad iti] B1 deest
dÄ«ká¹£Ä] V2 B1 ins. tatra
tathÄ] V1 yathÄ
Åuddhiá¹] B3 -Åuddhaá¹
ravau] V1 R3 Va Od ante gautamÄ«ye : V2 rÄmÄrcaá¹acandrikÄyÄá¹ gautamÄ«ye vÄ : V12 add. pañcÄá¹ gaÅuddhadivase svodaye candrasÅ«ryayoḥ | guruÅukrÄdaye caiva ÅaÅyate mantrasaá¹skriyÄ || Åuklapaká¹£e ÅubhÄ dÄ«ká¹£Ä ká¹á¹£á¹e syÄt pañcamÄvadhiḥ | dvÄdaÅyÄá¹ sarvathÄ kÄryÄ cÄmalÄyÄá¹ Åubhe dine || ká¹á¹£napriyÄ dvÄdaÅÄ« sÄ ká¹á¹£á¹adÄ«ká¹£ÄpravartanÄ« | tathÄ Åiá¹£ya janmasaá¹krÄntau viá¹£uá¹£v ayaneá¹£u ca || anyeá¹£u puá¹yayogeá¹£u grahaá¹e candrasÅ«ryayoḥ | Åiá¹£yÄnukÅ«lakÄle vÄ dÄ«ká¹£Ä sarvaÅubhÄvahÄ ||
tathÄ] B3 a.c. R3 ÅÄnau
trayaḥ] V2 Pa B3 -trayam
puá¹£yaá¹] Pa puá¹£ya : B2 puá¹£yÄ
Åatabhiá¹£aÅ] B2 Åatabhiá¹£Ä
kvacic ca] R3 gautamīye
bhiá¹£ecanam] Pa -bhirocanam
evam ⦠pi] V2 deest
Some manuscripts correctly identify this quote as being from the GautamÄ«ya Tantra (5.27), one (V2) even more correctly as being found both there and in RAC (p. 29).âOne is thus to avoid the days ruled by the malefic planets Mars and Saturn (Tuesday and Saturday).
This and the following quotation is given in the opposite order in RAC p. 29.
This refers to UttaraphalgunÄ«, UttarÄá¹£ÄdhÄ and UttarabhadrapadÄ.
Gautamīya Tantra 5.31.
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atha tithiÅuddhiḥ sÄrasaá¹graheâ dvitÄ«yÄ pañcamÄ« caiva á¹£aá¹£á¹hÄ« caiva viÅeá¹£ataḥ | dvÄdaÅyÄm api kartavyaá¹ trayodaÅyÄm athÄpi1 ca2 ||22|| kvacic caâ pÅ«rá¹imÄ pañcamÄ« caiva dvitÄ«yÄ3 saptamÄ« tathÄ | trayodaÅÄ« ca daÅamÄ«4 praÅastÄ sarvakÄmadÄ || iti ||23|| evaá¹ Åuddhe5 dine Åukla6paká¹£e ÅukragurÅ«daye | sallagne7 candratÄrÄnukÅ«le dÄ«ká¹£Ä praÅasyate8 ||24|| Åukrasya guroÅ ca bá¹haspater udaye sati na tv astasamaye ||24|| athÄtrÄpavÄdaḥ9 rudrayÄmaleâ10 sattÄ«rthe ârkavidhugrÄse tantudÄmanaparvaá¹oḥ11 | mantradÄ«ká¹£Äá¹ prakurvÄ«ta mÄsarká¹£Ädi12 na Åodhayet ||25|| sulagnacandratÄrÄdibalam atra sadaiva hi | labdho âtra mantro13 dÄ«rghÄyuḥsampatsantativardhanaḥ ||26|| tantuparva ÅrÄvaá¹e pavitrÄropaá¹otsavaḥ,14 dÄmanaparva caitre damanakÄropaá¹otsavas tayoḥ15 | atra sattÄ«rthÄdau ||25â26|| |
Consideration of Lunar Days In the SÄrasaá¹graha:1 22DvitÄ«yÄ, PañcamÄ« and especially á¹¢aá¹£á¹hÄ«; it could be done also on DvÄdaÅÄ« or on TrayodaÅÄ«. And somewhere: 23DvitÄ«yÄ, PañcamÄ«, SaptamÄ«, DaÅamÄ«, TrayodaÅÄ« and PÅ«rá¹imÄ are recommended, as they fulfil all desires. 24Thus, initiation is recommended during a pure day in the waxing fortnight, during the [heliacal] rising of Venus and Jupiter, under a good ascendant and when the moon and stars are favourable. During the rising of Venus and Jupiter: not during the time when they have set. Exceptions In the RudrayÄmala:2 25One should give mantra initiation in a holy place, during the eclipse of the sun or the moon or during the Strand or DÄmana days, and not consider the month, lunar, mansion, and so on, 26for at that time there is always the strength of a good ascendant, the moon, the stars and so on. A mantra accepted there will increase oneâs duration of life, wealth and offspring. The Strand-day is the festival of offering the Pavitra-strand in ÅrÄvaá¹a; the DÄmana day is the festival of offering Damanaka-flowers in Caitra. There: in a holy place and so on. |
athÄpi] V1 V2 Va tathÄpi
ca] R1 R2 R3 Pa B1 Od vÄ
dvitÄ«yÄ] Od tá¹tÄ«yÄ
ca daÅamÄ«] Od caturdaÅÄ« : R12 i.m.
Åuddhe] V1 B2 Åuddha-
Åukla] Pa Åukle
sallagne] B2 sulagne
praÅasyate] R3 add. gautamÄ«ye | pÄñcÄá¹ gaÅuddhidivase svodaye candrasÅ«ryayoḥ | guruÅukrÄdaye caiva Åasyate mantrasaá¹skriyÄ || Åuklapaká¹£e ÅubhÄ dÄ«ká¹£Ä ká¹á¹£á¹e syÄt pañcamÄvadhi | dvÄdaÅyÄá¹ sarvathÄ kÄryÄ cÄmalÄyÄá¹ Åubhe âhani | ká¹á¹£á¹apriyÄ dvÄdaÅÄ« sÄ ká¹á¹£á¹adÄ«ká¹£ÄpravartanÄ« || tathÄ | Åiá¹£yasya janmasaá¹krÄntyÄá¹ viá¹£uveá¹£v ayaneá¹£u ca | puá¹yeá¹£u puá¹yayogeá¹£u grahaá¹e candrasÅ«ryayoḥ | Åiá¹£yÄnukÅ«lakÄle vÄ dÄ«ká¹£Ä sarvasubhÄvahÄ ||
athÄtrÄpavÄdaḥ] Od atrÄpavÄdaḥ : R2 add. 4 : Edd add. (viÅeá¹£avidhiḥ)
rudrayÄmale] Od deest
parvaá¹oḥ] Od gl. (rÄkhi iti parva damanÄparva 2)
mÄsarká¹£Ädi] R3 mÄsarká¹£ÄdÄ«n
mantro] Pa mantra-
pavitrÄropaá¹otsavaḥ] B3 add. (dvÄdaÅÄ«)
tayoḥ] B1 add. oá¹ namo bhagavate vÄsudevÄya paramÄtmane
This and the following quotation are again given in the opposite order in RAC p. 29, where the SÄrasaá¹graha is called MantrasÄrasaá¹graha.
In RAC p. 30 and NP 1.9.
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anyatraâ1 sÅ«ryagrahaá¹akÄlena samÄno nÄsti kaÅcana2 | tatra3 yad yat ká¹taá¹ sarvam anantaphaladaá¹ bhavet4 | na mÄsatithivÄrÄdiÅodhanaá¹ sÅ«ryaparvaá¹i5 ||27|| sattÄ«rthÄdiá¹£v api madhye sÅ«ryaparvaá¹aḥ prÄÅastyaá¹ darÅayati sÅ«ryeti6 sÄrdhena ||27|| tattvasÄgare7 caâ durlabhe sadgurÅ«á¹Äá¹ ca8 saká¹t saá¹ ga upasthite | tadanujÃ±Ä yadÄ labdhÄ sa dÄ«ká¹£Ävasaro mahÄn | grÄme vÄ yadi vÄraá¹ye ká¹£etre vÄ9 divase niÅi ||28|| Ägacchati gurur daivÄd yadÄ dÄ«ká¹£Ä tadÄjñayÄ | yadaivecchÄ10 tadÄ dÄ«ká¹£Ä guror ÄjñÄnurÅ«pataḥ11 ||29|| na tÄ«rthaá¹ na vrataá¹ homo na snÄnaá¹ na japa12kriyÄ | dÄ«ká¹£ÄyÄḥ kÄraá¹aá¹ kiá¹ tu svecchÄprÄpte tu sadgurau ||30|| tatra tatrÄpi punar apavÄdaá¹ darÅayati yadaiveti13 sÄrdhena ||30|| atha maá¹á¸apanirmÄá¹avidhiḥ14 kriyÄvatyÄdibhedena bhaved15 dÄ«ká¹£Ä caturvidhÄ | tatra16 kriyÄvatÄ« dÄ«ká¹£Ä saá¹ká¹£epeá¹aiva likhyate ||31|| ÄdiÅabdena17 kalÄvatÄ« vará¹amayÄ« vedhamayÄ« ca | tathÄ ca18 ÅÄradÄtilake | caturvidhÄ sÄ sandiá¹£á¹Ä kriyÄvatyÄdibhedataḥ | kriyÄmayÄ«19 vará¹amayÄ« kalÄtmÄ vedhamayy api || iti ||34|| |
Elsewhere:1 27Nothing is equal to the time of a solar eclipse: whatever is done then will all bear unlimited fruits. One should not consider month, lunar day, solar day and so on during a solar eclipse. With this verse and a half, the author shows the excellence of a solar eclipse even compared to holy places and so on. And in the TattvasÄgara:2 28Since attaining even one meeting with true preceptors is rare, when one attains their consent, that is a great day for initiation, whether one is in a village, in the forest or in a field or whether it is day or night. 29When by fate the guru arrives, when initiation comes by his order, when there is the desireâthat is initiation, following the order of the guru. 30A holy place, a vow, a fire sacrifice, a bath or recitations are never the causes of initiationâit comes only when the true guru appears by his own will. The author shows a further exception to all of these rules with the verse and a half beginning with âwhen there is the desireâ. Rules for Constructing the Pavilion 31Initiation is of four types, divided into Ceremonial and so on. Among these, Ceremonial initiation will be described in an abbreviated way. And so on: Dimensional, Vocalic and Penetrative. Also, in the ÅÄradÄtilaka (4.3): âIt is said to be fourfold as it is divided into Ceremonial and so on; Ceremonial, Vocalic, Dimensional and Penetrative.â3 |
anyatra] R2 anyac ca: B3 R3 gautamīye
kÄlena ⦠kaÅcana] R3 GT -kÄle tu nÄnyad anveá¹£itaá¹ bhavet
tatra] R1 B2 Edd yatra
bhavet] R3 add. vinÄyÄsena mantrasya siddhir bhavati nÄnyathÄ | anyatra |
parvaá¹i] B1 B2 B3 Od R12 i.m. add. yugÄdyÄyÄá¹ janmadine vivÄhadivase tathÄ | manvantarÄsu puá¹yÄhe mÄsÄdÄ«n naiva Åodhayet ||
sūryeti] B1 deest
sÄgare] R1 R2 R3 p.c. Pa B1 B3 -sÄre
ca] Od R1 R2 tu
vÄ] R2 ca
yadaivecchÄ] R2 tadaivecchÄ
nurÅ«pataḥ] Od -nusÄrataḥ
japa] V1 V2 B3 nija-
yadaiveti] B1 deest
vidhiḥ] R2 add. 5
bhaved] Od tÄvad
tatra] V2 R1 R2 R3 Pa atra
ÄdiÅabdena] V1 B3 Edd add. kalÄtmÄ
ca] B1 B2 deest
kriyÄmayÄ«] B2 kriyÄvatÄ«
Lines aâd are GautamÄ«ya Tantra 5.36cdâ37ab, but the whole quote is found in RAC p. 29.
Lines 2.29cdâ30 are given in RAC p. 37. Perhaps the manuscript used by the commentator included the lines missing in the printed edition.
The three latter types of initiation are explained in ÅT 5.116â140, where these types of initiation are seen as progressively superior. Very briefly, Vocalic initiation is when the preceptor performs the ceremony of placing (nyÄsa) the letters of the Sanskrit alphabet on the body of the disciple; Dimensional initiation is when the preceptor locates the five dimensions (kalÄ) of existence in the body of the disciple, purifies and dissolves them; and Penetrative initiation is when the guru takes the four letters of the lowest chakra (mÅ«lÄdhÄra) in the disciple, penetrates and dissolves them into the next and keeps going until he has dissolved all the levels of the universe and united nÄdÄnta with unmanÄ«, the supreme transcendence. At least the two last types of initiation presuppose a very different type of cosmology and theology than that found in Gauá¸Ä«ya Vaiá¹£á¹avism.âFor other types of Tantric initiation, see TAK III 169â173.
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bhÅ«miá¹ saá¹ská¹tya1 tasyÄá¹2 cÄrcayitvÄ vÄstudevatÄḥ | saptahastamitaá¹ kuryÄn maá¹á¸apaá¹ ramyavedikam ||32|| saá¹ská¹tya tuá¹£akeÅÄá¹ gÄrÄsthiÅarkarÄdi3doá¹£Ä4pasÄreá¹o5paská¹tya | vÄstudevatÄrcanavidhis tu prasiddha eva ÅÄradÄtilakÄdigranthasammato âgre prÄsÄda6nirmÄá¹e lekhyo bÄhulyabhayÄd atra na likhyate | saptabhir hastaiḥ parimitam | kecic ca á¹£aá¸bhir aá¹£á¹abhir7 dvÄdaÅabhiḥ á¹£oá¸aÅabhir vÄ hastair mitaá¹ maá¹á¸apam icchanti8 | tathÄ ca vasiá¹£á¹hasaá¹hitÄyÄm | á¹£aá¸dvÄdaÅÄá¹£á¹abhir hastaiḥ á¹£oá¸aÅair vÄ samantataḥ || iti | ramyÄ atyantadairghyahrasvoccanÄ«catvÄdirÄhityena ÅobhanÄ vedikÄ yasmin tat, tÄá¹ ca maá¹á¸apamadhye racayet | tathÄ coktam | pañcahastamitÄá¹ tatra caturasrÄá¹ caturmukhÄm | hastamÄtrocchritÄá¹ ramyÄá¹ madhye vedÄ«á¹ prakalpayet || iti9 | vasiá¹£á¹hasaá¹hitÄyÄá¹ ca | vÄyavye vÄtha aiÅÄnye pÅ«jÄvedÄ«á¹ prakalpayet10 | hastonnatÄá¹ ca vistÄ«rá¹Äá¹ caturhastÄá¹11 samantataḥ || iti | atra ca virodho matabhedÄdinÄ12 maá¹á¸apabhedena1314 pariharaá¹Ä«yaḥ | maá¹á¸apÄnumÄnenaiva madhye vedÄ«m uttamÄá¹15 racayed iti sthitiḥ ||32|| aá¹£á¹adhvajaá¹ caturdvÄraá¹ kṣīra16pÄdapatoraá¹am|17 triguá¹Ä«ká¹tasÅ«trÄá¸hyaá¹ kuÅamÄlÄbhiveá¹£á¹itam ||33|| maá¹á¸apam eva viÅinaá¹£á¹i aá¹£á¹eti18 | aá¹£á¹adiká¹£u aá¹£á¹au dhvajÄ yasmin tat | kṣīrayuktaiḥ pÄdapaiḥ plaká¹£Ädibhir hastamÄtraá¹ bhÅ«myantarnikhÄtais toraá¹aá¹ bahirdvÄraá¹ yasmin tat19 | tathÄ ca matsyapurÄá¹e | plÄká¹£aá¹20 dvÄraá¹ bhavet pÅ«rvaá¹ yÄmyam auá¸umbaraá¹ bhavet | paÅcÄd aÅvatthaghaá¹itaá¹ naiyagrodhaá¹ tathottaram || iti | triguá¹Ä«ká¹tena21 sÅ«treá¹a Äá¸hyayÄ yuktayÄ kuÅamÄlayÄ22 abhito veá¹£á¹itam | sarvato nibaddhakuÅajÄtena tri- |
32After cleaning the ground and worshipping the divinity of the place in it, one should make a pavilion measuring seven cubits with a delightful sacrificial altar. After cleaning: after preparing [the ground] by removing chaff, hair, coal, bones, gravel and other impurities. The rules for worshipping the divinity of the place are well-known and will be given below in connection with constructing a temple (20.85â181) in accordance with books such as the ÅÄradÄtilaka. Out of fear of prolixity, they are not given here. [â¦] Some want a pavilion measuring six, eight, twelve or sixteen cubits. As it is said in the Vasiá¹£á¹ha Saá¹hitÄ:1 â⦠measuring six, eight, twelve or sixteen cubits on each sideâ.2 In the middle of the pavilion one should fashion a delightful altar, one that is beautiful by not being too low, too high, too short or too long. As it is said:3 âOne should construct a delightful altar in the middle, five cubits long, quadrangular and four-faced, raised by one cubit.â And in the Vasiá¹£á¹ha Saá¹hitÄ:4 âOne should construct an altar for worship in the north-west or in the north-east, raised by one cubit and four cubits long on all sides.â The contradiction here should be avoided by recognising various opinions and various pavilions. The conclusion is that in consideration of the pavilion, one should fashion an excellent sacrificial altar in the middle. 33It should have eight flags, four gates, arches made of milky trees and surrounded by a garland of KuÅa grass augmented by a threefold string. The author further describes the pavilion in this verse. It should have eight flags in the eight directions, and it should have arches made of trees that have a milky sap, such as fig, that are sunk one cubit into the ground outside the gates. As it is said in the Matsya PurÄá¹a (264.15cdâ16ab): âThe eastern gate should be made of Plaká¹£a; the southern, of Uá¸umbara; the western, of AÅvattha; and the northern, of Nyagrodha.â5 [The pavilion] should be surrounded, enveloped on all sides with a garland of KuÅa grass augmented or joined with a string folded three times. The meaning is that it should be |
bhÅ«miá¹ saá¹ská¹tya] B2 transp.
tasyÄá¹] B1 bhÅ«miá¹
ÅarkarÄdi] B1 B2 -ÅarkarÄder
doá¹£Ä] B1 B2 deest
pasÄreá¹o] B1 B2 apasÄreá¹o-
prÄsÄda] B3 prÄsÄdÄdi-
aá¹£á¹abhir] B3 deest
icchanti] B2 icchati : B1 add. kecin manyante
iti] B1 add. tathÄ coktaá¹
prakalpayet] B3 add. iti
hastÄá¹] Edd -asrÄá¹
bhedÄdinÄ] V1 -bhedena : B2 -bhedÄdÄ«nÄá¹
maá¹á¸apabhedena] B1 B2 deest
bhedena] V1 -bhedÄdinÄ
uttamÄá¹] B1 deest
kṣīra] R3 kṣīri-
kṣīra ⦠toraá¹am] Od gl. (kṣīrajalavá¹ká¹£atoranam)
aá¹£á¹eti] B1 deest
tat] B1 deest
plÄká¹£aá¹] B3 plÄká¹£a-
ká¹tena] B2 -ká¹ta-
kuÅamÄlayÄ] Edd deest
In RAC p. 31. The rest of this quote is given in the commentary on HBV 2.37â38 below.
NPÂ 1.20 prescribes nine cubits, so there seems to be no dearth of alternatives.
This and many similar anonymous quotations below may be taken from Puruá¹£ottama Vanaâs commentary on the KramadÄ«pikÄ, which I have been unable to locate.
In RAC p. 31.
These are all types of fig trees, that is, Ficus Infectoria, Ficus Glomerata, Ficus Religiosa and Ficus Indica, respectively.
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guá¹itasÅ«treá¹a parito vá¹tam1 ity arthaḥ | kecic ca tri2sÅ«tryÄ kuÅamayarajjopaveá¹£á¹itam ity Ähuḥ ||33|| atha kuá¹á¸anirmÄá¹avidhiḥ3 tasmiá¹Å ca diÅi kauberyÄá¹ catuá¹£koá¹aá¹ trimekhalam | kuá¹á¸aá¹ kuryÄc4 caturviá¹Åatyaá¹ gulipramitaá¹ budhah ||34|| tasmin maá¹á¸ape | tisro mekhalÄḥ khÄtÄd bahir upary upari yathÄvidhi nirmÄ«yamÄá¹Ä vaprÄ yasmin tat5 ||34|| khÄtaá¹ trimekhalocchrÄyasahitaá¹6 tÄvad Äcaret | tasmÄt khÄtÄd bahiḥ kuryÄt kaá¹á¹ham ekÄá¹ gulaá¹ dhruvam7 ||35|| tÄvac caturviá¹Åatyaá¹ guliparimitaá¹ khÄtaá¹8 ca tisá¹á¹Äá¹ mekhalÄnÄm ucchrÄyo navÄá¹ gulaparimitas tena sahitam eva kuryÄt, na tu9 bhÅ«myantare10 tÄvat sarvaá¹ khÄtaá¹ khaned ity arthaḥ | evaá¹ ca mekhalÄtrayÄd adhaḥ pañcadaÅÄá¹ gulÄni khanet | tena ca mekhalÄtrayocchrÄyeá¹a ca militvÄ caturviá¹Åatyaá¹ gulagartasampattyÄ yathoktaá¹ kuá¹á¸aá¹ sidhyatÄ«ti jñeyam | kecic ca manyante bhÅ«myantare11 caturviá¹Åatyaá¹ guliparimitaá¹ khÄtaá¹ kuryÄt | tasmÄd upari mekhalÄtrayaá¹ pá¹thag eveti | yat khÄtaá¹ mekhalÄtrayÄdho bhÅ«myantaḥká¹tam asti tasmÄd dhruvam avaÅyam eva ||35|| tatrÄdya12mekhalocchrÄyavistÄrau caturaá¹ gulau | tryaá¹ gulau13 tau14 dvitÄ«yÄyÄs tá¹tÄ«yÄyÄ yugÄá¹ gulau15 ||36|| tatra kuá¹á¸e | ÄdyÄyÄḥ prathamÄyÄ mekhalÄyÄ ucchrÄya uccatÄ vistÄraḥ1617 | dvitÄ«yÄyÄ18 mekhalÄyÄs tu tÄv ucchrÄyavistÄrau | yugÄá¹ gulau dvyaá¹ gulau19 | evam ÄsÄm ucchrÄyo navÄá¹ gulaparimitaḥ siddhaḥ ||36|| yoniá¹ ca paÅcime bhÄge20 mekhalÄtritayopari | á¹£aá¸aá¹ gulÄá¹ ca vistÄre dairghye ca dvÄdaÅÄá¹ gulÄm ||37|| |
enveloped from all sides with a threefold string made of bound KuÅa grass. But some say: â⦠surrounded by three strings and a rope made of KuÅa â¦â.1 Rules for Fashioning the Pit 34On its northern side, the wise one should make a quadrangular pit with three girdles, measuring twenty-four digits.2 Its: the pavilionâs. The three girdles are ramparts fashioned according to the rules above the excavation, one over the other. 35The excavation should be made to the measure of having an elevation of three girdles. Outside that excavation one should definitely make a collar of one digit. One should make an excavation to the measure of twenty-four digits together with an elevation of three girdles measuring nine digits. The meaning is that one should not excavate all of the measure into the ground. As such, one should excavate fifteen digits underneath the three girdles. It should be understood that one will then arrive at the pit described, possessing a hollow of twenty-four digits when joined with the elevation of the three girdles. But some opine: âOne should make an excavation measuring twenty-four digits into the ground, and then separately three girdles above that.â Outside that excavation, that which is excavated within the earth, inside the three girdles.3 36There, the height and the breadth of the first girdle is four digits, three digits for the second and two for the third. There: in the pit. [â¦] In this way one arrives at an elevation of nine digits. 37On top of the three girdles on the western side should be a vulva, six digits broad and twelve digits long. 38One should in the proper way make a shape like |
parito vá¹tam] Edd parivá¹tam
tri] B1 B2 B3 deest
vidhiḥ] R2 R3 add. 6
kuryÄc] B1 om.
tat] B1 deest
tri ⦠sahitaá¹] Od gl. (trimekhalaḥ uá¹hasahitam iti)
dhruvam] R3 bhavet
khÄtaá¹] B1 B2 deest
na tu] B2 deest
antare] B1 -antareva : Edd add. ca
antare] V2 B1 B3 -antareva
tatrÄdya] B2 Ädya-
tryaá¹ gulau] V1 V2 R3 Pa aá¹ gulau : Od gl. (ucchrÄyavistÄrau)
tau] B1 om.
yugÄá¹ gulau] Od gl. (dvitÄ«ya aá¹ gulau)
uccatÄ â¦ vistÄraḥ] V12 i.m.
vistÄraḥ] B3 add. parisaraḥ
dvitÄ«yÄyÄ] V2 Edd dvitÄ«ya-
dvyaá¹ gulau] B1 deest
bhÄge] Od pÄrÅve
There seems to be two interpretations here. Either the pavilion can be surrounded by a cord consisting of a threefold string made of KuÅa grass, Or else by a rope of KuÅa grass and a separate threefold string.
The length of a digit or finger (aá¹ gula) will be given below (2.47).
The author and commentator seem to say that there should be a âneckâ or âcollarâ (kaá¹á¹ha) of one finger in between the excavation and the girdles. Such a neck is mentioned in the citation from the Vasiá¹£á¹ha Saá¹hitÄ in the commentary on HBV 2.37â38 below as well.
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ekÄá¹ gulÄá¹ tathocchrÄye madhye chidrasamanvitÄm | gajÄdharÄká¹tiá¹1 kuryÄd vidhivan2 mekhalÄnvitÄm ||38|| yoniá¹ ca kuá¹á¸asya paÅcima3bhÄge kuryÄd iti dvÄbhyÄm anvayaḥ | gajasya hastino âdharasya oá¹£á¹hasyevÄká¹tiḥ4 agre saá¹kucitÄdho5vistá¹tÄ aÅvatthadalasadá¹ÅÄ« yasyÄs tÄm6 | vidhivad iti sÄ ca prÄá¹ mukhÄ« | tasyÄḥ paritaÅ caikÄá¹ gulÄ mekhalÄ kÄryÄ kuá¹á¸amadhye ca praviá¹£á¹aá¹ yonyagram ekÄá¹ gulaá¹7 yonimÅ«le ca gajakumbhadvayÄká¹ti vá¹ttadvayam arghyapÄtrasyaiva kÄryam ity arthaḥ | tathÄ ca vasiá¹£á¹hasaá¹hitÄyÄm | gá¹hasyaiÅÄnabhÄge tu maá¹á¸apaá¹ kÄrayed budhaḥ | á¹£aá¸dvÄdaÅÄá¹£á¹abhir hastaiḥ á¹£oá¸aÅair vÄ samantataḥ || caturdvÄrasamÄyuktaá¹ toraá¹Ädyair alaá¹ká¹tam | kuá¹á¸aá¹ tanmadhyabhÄge tu kÄrayec caturasrakam || vitastidvayakhÄtaá¹ yat kuá¹á¸aá¹ sacaturaá¹ gulam | viprÄá¹Äá¹ ká¹£atriyÄá¹Äá¹ tadaá¹ gulatrayasaá¹yutam || vaiÅyÄnÄá¹ dvyaá¹ gulÄdhikyaá¹ ÅÅ«drÄá¹Äá¹ hastamÄtrakam | prathamÄ mekhalÄ tatra dvÄdaÅÄá¹ gulavistá¹tÄ || caturbhir aá¹ gulais tasyÄÅ connatatvaá¹ samantataḥ | tasyÄÅ copari vapraḥ syÄc caturaá¹ gulam unnataḥ || vapro mekhalÄ8 | aá¹£á¹Äbhir aá¹ gulaiḥ samyag vistÄ«rá¹as tu samantataḥ | tasyopari punaḥ kÄryo vapraḥ so âpi tá¹tÄ«yakaḥ || caturaá¹ gulavistÄ«rá¹aÅ connataÅ ca tathÄvidhaḥ | yoniÅ ca paÅcime bhÄge prÄá¹ mukhÄ«9 madhyasaá¹sthitÄ || á¹£aá¸aá¹ gulaiÅ ca vistÄ«rá¹Ä cÄyatÄ dvÄdaÅÄá¹ gulaiḥ | pá¹á¹£á¹honnatÄ gajauá¹£á¹hy eva sacidrÄ madhyatonnatÄ || kaá¹á¹ho âá¹£á¹ayavamÄtraḥ syÄt kuá¹á¸e ca karamÄtrake | kaá¹á¹ho yatnena kartavyo bhuktimuktiphalepsubhiḥ | nÄbhir apy athavÄ kuá¹á¸am ekamekhalakaá¹ bhavet || iti ||37â38|| ÅatÄrdhahome kuá¹á¸aá¹ syÄd Å«rdhvamuá¹£á¹ikaronmitam1011 | Åatahome âratnimÄtraá¹ sahasre pÄá¹inÄ mitam12 ||39|| aparam13 api kiñcid viÅeá¹£aá¹ likhati ÅatÄrdheti14 | sahasre homÄnÄm | evam agre âpi ||42|| |
an elephantâs lower lip, having a girdle raised by one digit and having a slit in the middle. The connection between these two verses is that one should make a receptacle on the western side of the pit. It should be shaped like an elephantâs lower lip: narrow at the top and broad at the base, like the leaf of the AÅvattha tree. In the proper way: it should be turned towards the east. The meaning is that one should make a girdle of one digit around it, and the top of the vulva, which enters the middle of the pit, should be one digit [wide], and at the bottom of the vulva, two circular shapes like the frontal prominences on an elephant for the Arghya vessel. As it is said in the Vasiá¹£á¹ha Saá¹hitÄ:1 âTo the north-east of the house the wise one should make a pavilion, measuring six, eight, twelve or sixteen cubits on each side, having four gates and decorated with arches and so on. One should have a quadrangular pit made in its middle: a quadrangular pit two spans2 and four digits deep for BrÄhmaá¹as; [two spans and] three digits deep for Ká¹£atriyas; [two spans and] two digits deep for VaiÅyas; and just a cubit for ÅÅ«dras.3 The first girdle should be twelve digits wide and for digits high on all sides. On top of it should be a rampartârampart means girdle4âeight digits wide on all sides. On top of that, one should again make a third rampart four digits wide and similarly high, and in the middle of the western side a vulva facing east, six digits broad and twelve digits long, raised at the back as the lower lip of an elephant, having a cleft and raised in the middle. In a pit measuring one cubit there should be a collar measuring eight grains:5 those who desire the fruit of enjoyment or liberation should carefully make the collar, and a navel.6 Alternatively, the pit may have one girdle.â 39For fifty oblations, the pit should measure a fist;7 for a hundred oblations, an elbow;8 for a thousand, a cubit; ⦠With this verse the author gives some further specifics. [â¦] |
gajÄdharÄká¹tiá¹] Od gl. (gajasya hastino âdharasya Äká¹tim)
vidhivan] Od vividhÄá¹ : Od gl. (yonim)
paÅcima] V1 paÅcime
oá¹£á¹hasyevÄká¹tiḥ] B1 ins. yasyÄ
saá¹kucitÄdho] B2 saá¹kucitÄ adho-
tÄm] B1 deest
ekÄá¹ gulaá¹] B3 ins. yoniá¹
vapro mekhalÄ] B1 deest
mukhÄ«] V2 Edd -mukhÄ
ÅatÄ â¦ mitam] Pa2 i.m.
mitam] B1 -mitÄá¹
pÄá¹inÄ mitam] Od gl. (hastimÄtraá¹)
aparam] V1 V2 B3 param
ÅatÄrdheti] V2 deest
In RAC p. 31.
One span (vitasti) equals twelve digits.
Two spans and one cubit both measure 24 digits.
This gloss is not given in RAC p. 31 but is an addition by the commentator.
Eight grains (yava) equal one digit.
The navel (nÄbhi) is drawn on the bottom of the pit.
A fist (muá¹£á¹i) is the distance between elbow and the closed fist (Bakker 1995a: 135â136).
An elbow (aratni) is the distance between elbow and the tip of the little finger (Bakker 1995a: 135).
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laká¹£e caturbhir hastaiÅ ca koá¹au1 tair aá¹£á¹abhir mitam2 | caturasraá¹ kuá¹á¸akhÄtaá¹ kurvÄ«tÄdhaÅ ca tÄdá¹Åam ||40|| tair hastaiḥ | tÄdá¹Åam iti yÄvad dairghye vistÄre ca tÄvad adhastÄd api khÄtaá¹ kuryÄd ity arthaḥ | tac ca3 mekhalocchrÄyasahitam eva jñeyam iti pÅ«rvaá¹4 likhitam eva ||40|| homas tv adhikasaá¹khyÄkaḥ kuá¹á¸e vai nyÅ«nasaá¹khyayÄ | ká¹te kÄryo5 na ca nyÅ«nasaá¹khyÄkaḥ saá¹khyayÄdhike ||41|| tatraivÄparam api6 viÅeá¹£aá¹ likhati homas tv iti7 | nyÅ«nayÄ homasaá¹khyÄto âlpayÄ saá¹khyayÄ ká¹te kuá¹á¸e8 adhikÄ kuá¹á¸asaá¹khÄto bahulÄ saá¹khyÄ yasya sa kÄryaḥ | nyÅ«nasaá¹khyÄyÄ hy adhikasaá¹khyÄyÄm antarbhÄvÄt | na ca nyÅ«nasaá¹khyÄko homo âdhikasaá¹khyÄke kuá¹á¸e kÄrya ity arthaḥ | tad uktaá¹ cÄbhiyuktaiḥ | nyÅ«nasaá¹khyodite kuá¹á¸e âdhiko homo vidhÄ«yate | anuktakuá¹á¸o nyÅ«nas tu nÄdhike Åasyate kvacit || iti ||41|| yathÄvidhy9 eva kartavyaá¹ kuá¹á¸aá¹ yatnena dhÄ«matÄ | anyathÄ bahavo doá¹£Ä bhaveyur bahuduḥkhadÄḥ ||42|| yathoktavidhikuá¹á¸anirmÄá¹e guá¹aá¹ tadullaá¹ ghane10 ca doá¹£aá¹ likhati yatheti11 ||45|| tad uktaá¹ tÄntrikaiḥâ evaá¹ laká¹£aá¹asaá¹yuktaá¹ kuá¹á¸am iá¹£á¹aphalapradam | anekadoá¹£adaá¹ kuá¹á¸aá¹ yatra nyÅ«nÄdhikÄm bhavet ||43|| tasmÄt samyak parÄ«ká¹£yaiva kartavyaá¹ Åubham icchatÄ12 | hasta13mÄtraá¹ sthaá¹á¸ilaá¹ vÄ saá¹ká¹£ipte homakarmaá¹i ||44|| |
40⦠for a hundred thousand, four cubits; for ten million, eight of them. The pit should be quadrangular and excavated in the same way. Of them: of cubits. In the same way: the meaning is that one should excavate the pit to a depth that is the same as its length and breadth. It should also be understood to have an elevation of girdles as described before. 41One can offer more oblations in a pit for a lesser number, but not a lesser number in one for a great number. In this verse the author again gives further specifics. More oblations, a greater number of oblations can be offered into a pit meant for a lesser number, for fewer oblations, since a smaller number is included in the greater.1 The meaning is that one should not offer a smaller number of oblations into a pit intended for a larger number. This has also been stated by the learned:2 âA larger number is allowed in a pit meant for a smaller amount, but [that for] an unspecified pit or less is never desirable in a larger one.â 42The wise one should correctly and carefully construct the pit; otherwise many faults will arise, causing much suffering. With this verse, the author writes about the merit of pit that follows the rules given and the fault in transgressing them. This has been said by the TÄntrikas:3 43A pit that has these characteristics awards oneâs desired goal, but a pit that is for too few or too many [oblations] gives many faults. 44Therefore, one who desires welfare should construct it after careful consideration; or for simplified rituals of oblations, a heap measuring a cubit. |
koá¹au] Pa koá¹air
mitam] Od gl. (parimitam)
tac ca] B2 B3 Od tatra
pÅ«rvaá¹] B1 pÅ«rve
kÄryo] B2 kÄrye
api] B2 iti
homas ⦠iti] V22 i.m.
kuá¹á¸e] B1 deest
yathÄvidhy] Od gl. (vidhim anatikramya)
ullaá¹ ghane] B2 ins. na
yatheti] B1 add. oá¹ namo nÄrÄyaá¹Äya haraye
icchatÄ] V1 icchatÄm : Od ins. janena
hasta] V1 R1 R2 Pa iá¹£u-
The last clause is from NPÂ 1.29.
NPÂ 1.30.
In RAC p. 31, as a direct continuation of the citation from the Vasiá¹£á¹ha Saá¹hitÄ above.
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hÄrÄ«tenÄpiâ vistÄrÄdhikyahÄ«natve alpÄyur jÄyate dhruvam | khÄtÄdhikye bhaved rogÄ« hÄ«ne tu dhanasaá¹ká¹£ayaḥ | kuá¹á¸e vakre ca santÄpo maraá¹aá¹ chinnamekhale ||45|| Åokas tu mekhalonatve tadÄdhikye paÅuká¹£ayaḥ | bhÄryÄnÄÅo yonihÄ«ne kaá¹á¹hahÄ«ne1 Åubhaká¹£ayaḥ ||46|| mekhalÄyÄ Å«natve nyÅ«natÄyÄá¹ satyÄm2 | tasyÄ mekhalÄyÄ Ädhikye ||46|| aá¹ guliparimÄá¹aá¹ coktamâ tiryagyavodarÄá¹y aá¹£á¹Äv Å«rdhvÄ vÄ vrÄ«hayas trayaḥ3 | jñeyam aá¹ gulimÄnaá¹ tu madhyamÄ madhyaparvaá¹Ä4 || iti5 ||47|| viÅeá¹£o âpeká¹£ito ânyatra6 sruksruvaprakriyÄdikaḥ | jñeyo granthÄntarÄt so âtrÄdhikya7bhÄ«tyÄ na likhyate ||48|| kuá¹á¸anirmÄá¹ÄdÄv apeká¹£yam aá¹ gulamÄnaá¹ ca likhati | madhyamÄyÄ aá¹ guler madhyaá¹8 parva vÄ | anyatrÄpy uktam | Ähur mantravido âá¹ gulaá¹ vasuyavais tiryak ca saá¹sthÄpitais tÄlaá¹ dvÄdaÅabhiÅ ca taiḥ parimitaá¹ hasto dvitÄlaḥ punaḥ | tau dvau kiá¹£kur imau dhanuÅ ca dhanuá¹£Äá¹ kroÅaḥ sahasraá¹ bhavet tau9 gavyÅ«tim udÄharanti munayas tÄbhis tribhir yojanam || iti | vasuyavaiḥ aá¹£á¹abhir yavaiḥ | tair aá¹ gulaiḥ | imau dvau kiá¹£kuḥ | sruksruvayor homÄrthakapÄtrayoḥ | prakriyÄ nirmÄá¹Ädividhiḥ | tatprabhá¹tiko âtra kuá¹á¸ÄdinirmÄá¹a10prakaraá¹e yo ânyo viÅeá¹£o âpeká¹£itaḥ syÄt sa ca11 vasiá¹£á¹hasaá¹hitÄdigranthÄd vijñÄtavyo âbhijñaiḥ | ÄdiÅabdena aá¹kurÄropaá¹avidhyÄdiḥ | atra granthe ca ÄdhikyabhÄ«tyÄ granthavistÄrabhayena sa na12 likhyate | sruksruvalaká¹£aá¹aá¹ ca vasiá¹£á¹hasaá¹hitÄyÄm uktam | srucaá¹13 bÄhupramÄá¹ena homÄrthaá¹ vidadhÄ«ta vai | caturasraá¹ vid- |
And by HÄrita (â):1 45When the length is too great or small oneâs life is certainly shortened. When it is too deep, one becomes diseased; when too shallow, one loses oneâs wealth. When the pit is bent there will be affliction; when the girdles are cut, death; 46when there are too few girdles, sorrow; when there are too many, oneâs livestock will die. Without a receptacle, the wife will perish; without a collar, one loses oneâs welfare. [â¦] And this is the measurement of a digit: 47Eight of the broad parts of a grain of barley horizontally or three grains of rice vertically is known as the measure of a digit, the middle part of the middle finger. 48The details for the production of the Sruc, Sruva and so on should be learnt from other books. Out of fear of prolixity they are not given here. With regard to constructing the pit and so on the author gives the measure of a digit. [â¦] It is also said elsewhere: âThose who know mantras say that eight grains of barley placed horizontally is a digit (aá¹ gula); twelve digits is a span (tÄla); and two spans is a cubit (hasta); two cubits is a handle (kiá¹£ku); two of them is a bow-length (dhanus); a thousand of bow-lengths is a call (kroÅa); two of them is called a pasture-length (gavyÅ«ti); and three of them the sages call an yoking-distance (yojana).â [â¦] The Sruc and Sruva are implements needed for libations. For the production of means the rules for fashioning them. Here, in the context of fashioning the pit, whatever other details are to be known, they also the wise ones should learn from books such as the Vasiá¹£á¹ha Saá¹hitÄ. They are not given here, in this book, for fear of proxility, fearing that the book will become too voluminous. The characteristics of the Sruc and Sruva are given in the Vasiá¹£á¹ha Saá¹hitÄ:2 âFor the sake of libations one should certainly make a Sruc measuring |
kaá¹á¹hahÄ«ne] R1 kaá¹á¹haá¹ ca hÄ«ne
satyÄm] B2 satyam
tiryag ⦠trayaḥ] Od gl. (vakrayavasya udara aá¹£á¹asaá¹khyÄ athavÄ Å«rdhva trÄ«á¹i vrÄ«hayaḥ)
parvaá¹Ä] V2 B3 -parva vÄ : Pa -parva ca : B2 -parvabhiḥ
iti] B2 deest
nyatra] Od âpy atra
trÄdhikya] B2 âtrÄdhikyaá¹
madhyaá¹] B2 madhya-
tau] B3 lac.
nirmÄá¹a] B2 -nirmÄá¹e
ca] B3 Od deest
sa na] Od transp.
srucaá¹] V1 Edd sruvaá¹
In NPÂ 1.28.
Here, the commentator has made a mistake. While these verses are, as the other Vasiá¹£á¹ha Saá¹hitÄ citations, is taken from the RAC (pp. 32â33), they are not from the Vasiá¹£á¹ha Saá¹hitÄ but from the Agastya Saá¹hitÄ (14.27cdâ35).
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hÄyÄdau saptapañcÄá¹ gulaá¹ kramÄt || tá¹tÄ«yÄá¹Åena gartaḥ syÄt tadantarvá¹ttaÅobhitam | khÄtvÄ samaá¹ tÄ«ryag Å«rdhvaá¹ tadadhaḥ Åodhayed bahiḥ || caturthÄá¹Åaá¹ cÄá¹ gulasya Åeá¹£Äc cÄrdhaá¹ tadantataḥ | ramyÄá¹ ca mekhalÄá¹ khÄte Åiá¹£á¹enÄrdhena kÄrayet || kuryÄt tribhÄgavistÄram aá¹ guá¹£á¹hena samÄyutam | sÄrdham aá¹ guá¹£á¹hakaá¹ vÄ1 syÄt tadagre tu mukhaá¹ bhavet || caturaá¹ gulavistÄraá¹ pañcÄá¹ gulam athÄpi vÄ | tridvayÄá¹ gulakaá¹ tasya madhyÄntas2 tu suÅobhanaá¹ || suá¹£iraá¹ kaá¹á¹hadeÅe syÄd viÅed yÄvat3 kanÄ«yasÄ« | Åeá¹£aá¹ daá¹á¸aá¹ tu kartavyaá¹ yathÄruci vicitritam4 || catuá¹£koá¹a5samÄyukto hastamÄtraḥ sruvo bhavet | caá¹£akaá¹6 Åobhanaá¹ vá¹ttaá¹ dvyaá¹ gulaá¹ vidadhÄ«ta vai || yathÄlpapaá¹ ke goḥ pÄdaá¹7 ruciraá¹ dá¹Åyate tathÄ | palÄÅapatre niÅchidre rucire sruksruvau mune | vidadhyÄd vÄÅvatthapatre saá¹ká¹£ipte homakarmaá¹i || iti | ÅÄradÄtilake ca8 | prakalpayet srucaá¹ vidvÄn vaká¹£yamÄá¹ena vartmanÄ | ÅrÄ«pará¹Ä«Åiá¹ÅapÄkṣīraÅÄkhiá¹£v ekatamaá¹ budhaḥ || gá¹hÄ«tvÄ vibhajed dhastamÄtraá¹ á¹£aá¹triá¹ÅatÄ punaḥ | viá¹Åatyaá¹Åair bhaved daá¹á¸o9 vedÄ« tair aá¹£á¹abhir bhavet || ekÄá¹Åena mitaḥ kaá¹á¹haḥ saptabhÄgamitaá¹ mukham | vedÄ«tryaá¹Åena vistÄraḥ kaá¹á¹hasya parikÄ«rtitaḥ || agraá¹ kaá¹á¹hasamÄnaá¹ syÄn mukhe mÄrgaá¹ prakalpayet | kaniá¹£á¹hÄá¹ gulimÄnena sarpiá¹£o nirgamÄya ca || vedÄ«madhye vidhÄtavyÄ bhÄgenaikena kará¹ikÄ | vidadhÄ«ta bahis tasyÄ ekÄá¹ÅenÄbhito âvaá¹am || tasya khÄtaá¹ tribhir bhÄgair vá¹ttam ardhÄá¹Åato bahiḥ | aá¹Åenaikena parito dalÄni parikalpayet | mekhalÄ mukhavedyoḥ syÄt parito ârdhÄá¹ÅamÄnataḥ || daá¹á¸amÅ«lÄgrayoḥ kuá¹á¸Ä« guá¹avedÄá¹Åakaiḥ10 kramÄt | kuá¹á¸Ä«yugaá¹ yamÄá¹Åaḥ11 syÄd daá¹á¸a12syÄnÄha Ä«ritaḥ || á¹£aá¸bhir aá¹Åaiḥ pá¹á¹£á¹habhÄgo vedyÄḥ kÅ«rmÄká¹tir bhavet | haá¹sasya vÄ hastino vÄ |
one cubit. One should first make a quadrangle measuring five or seven digits [square] respectively and then a hollow one third of that within, decorated with a circle inside. Having evenly carved out the hollow sidewise, lengthwise and downward, one should remove one fourth of a digit from its outside, and then half of the remainder from that onwards. With the remaining half of that, one should make a beautiful girdle by the hollow. One should make [a neck] one third as wide [as the quadrangle] and one or one and a half digits long; at its end should be a mouth four or five digits wide. Its middle and end should be two or three digits and very beautiful. In the area of the neck one should sink down a channel [wide] as the little finger. The rest should be made into a handle decorated according to taste. The Sruva should measure one cubit and have a quadrangle. One should make a round cup1 measuring two digits; it should look beautiful as a cowâs hoofprint on somewhat muddy ground. O sage, one should place the Sruc and Sruva on an unbroken and beautiful PalÄÅa leaf (Butea Frondosa); or in the case of simplified fire rituals, on an AÅvattha leaf (Ficus Religiosa).â2 And in the ÅÄradÄtilaka (3.94â105ab): âThe knower should make a Sruc in the following way. The wise one should cut a piece of ÅrÄ«pará¹Ä«- (Gmelina Arborea), Åiá¹á¹£apa- (Dalbergia Sissoo) or fig-tree wood, one cubit long and then divide it into 36 parts: twenty parts will be for the handle, eight for the altar, one for the neck and seven for the mouth. The width of the neck should be one third of that of the altar and the point [of the mouth] should be like the neck. One should fashion a passage in the mouth for the flow of clarified butter wide like the little finger. In the middle of the altar one should make a lotus, one part wide, and outside of that a hollow measuring one part. Its depth should be three parts and around should be a circle of half a part. One should fashion the petals around measuring one part, and there should be a girdle around the altar of half a measure.3 The water-jars at the bottom and the top of the handle should be three parts and four parts4 wide, respectively. The water-jars5 should have the length of two and four parts of the handle. Six parts of the bottom of the altar should have the shape of a tortoise. On |
vÄ] Edd ca
madhyÄntas] V2 B2 B3 madhyÄntaá¹
yÄvat] Od tÄvat
vicitritam] Od vicitrikam
catuá¹£koá¹a] V1 catuá¹£kena : RAC aá¹£á¹akena
caá¹£akaá¹] Emend. cf. RAC AS : Mss Edd catuá¹£kaá¹ : B1 caá¹akaá¹
goḥ pÄdaá¹] V2 goá¹£pÄdaá¹
ca] B2 deest
daá¹á¸o] B1 Edd kuá¹á¸o
vedÄá¹Åakaiḥ] ÅT -vedÄá¹ gulaiḥ
yugaá¹ yamÄá¹Åaḥ] Emend cf. ÅT : Mss yamayugÄá¹Åaiḥ : Edd yamayugÄá¹Åe
daá¹á¸a] B1 kuá¹á¸a-
I follow the reading of RAC and AS according to Bakker (1995a: 136) here, as a round âquadrangleâ (catuá¹£ka) stretches the imagination.
In the translation of this difficult part, I am indebted to Bakkerâs translation of the corresponding part of the AS (Bakker 1995a: 136â137).
Apparently, one starts out with a quadrangular altar but in the end, the outer shape will be round.
The ÅT has âdigitsâ (aá¹ gulaiḥ) here.
The ÅT reads âbanglesâ (gaá¹á¸Ä«) instead of water-jars, but in either case, rounded shapes seem to be indicated.
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potriá¹o vÄ mukhaá¹ likhet || mukhasya pá¹á¹£á¹habhÄge syÄt suproktaá¹1 laká¹£aá¹aá¹ srucaḥ | srucaÅ2 caturviá¹Åatibhir bhÄgair vÄ3 racayet4 sruvam5 || dvÄviá¹ÅatyÄ daá¹á¸amÄnam aá¹Åair etasya kÄ«rtitam || caturbhir aá¹Åair6 ÄnÄhaḥ kará¹£ÄjyagrÄhi tacchiraḥ | aá¹Åadvayena nikhanet paá¹ ke má¹gapadÄká¹ti | daá¹á¸amÅ«lÄgrayoḥ kuá¹á¸Ä«7 bhavet kaá¹ kaá¹abhÅ«á¹£itÄ || iti ||47â48|| atha dÄ«ká¹£Ä8maá¹á¸ala9vidhiḥ athoká¹£ite10 pañcagavyair gandhÄmbhobhiÅ11 ca maá¹á¸ape12 | yathÄvidhi13 likhed dÄ«ká¹£Ämaá¹á¸alaá¹14 vedikopari ||49|| adhunÄ maá¹á¸alavidhiá¹ darÅayati atheti15 tribhiḥ16 | uká¹£ite proká¹£ite pañcagavyaiḥ17 sugandhibhir18 jalaiÅ ca | yathÄvidhÄ«ti sarvatrÄgre âpy anuvartanÄ«yaá¹ | vedikÄyÄ maá¹á¸apÄntar viracitÄyÄ vedyÄ upari ||49|| tanmadhye cÄá¹£á¹a19patrÄbjaá¹ bahir vá¹ttatrayaá¹ tataḥ | tato rÄÅÄ«á¹s tataḥ pÄ«á¹haá¹ catuá¹£pÄdasamanvitam ||50|| tasmÄd bahiÅ caturdiká¹£u likhed vÄ«thÄ«catuá¹£á¹ayam | ÅobhÄpaÅobhÄkoá¹Äá¸hyaá¹ tato dvÄracatuá¹£á¹ayam20 ||51|| tasya maá¹á¸alasya madhye âá¹£á¹apatraá¹ padmaá¹ likhed iti pareá¹a pÅ«rveá¹a vÄnvayaḥ21 | tatas22 tasmÄd abjÄd bahirvá¹ttatrayaá¹ tato23 vá¹ttatrayÄd bahiḥ rÄÅÄ«n meá¹£ÄdÄ«n dvÄdaÅa | tebhyo bahiḥ pÄdacatuá¹£á¹ayayuktaá¹ pÄ«á¹ham Äsanam | tasmÄd bahiÅ catasro vÄ«thyaḥ24 | tasmÄd bahiÅ catvÄri dvÄrÄá¹i25 | tadubhayataḥ sarvatra26 ÅobhÄm | tatpÄrÅvataÅ copaÅobhÄm27 | tatprÄnteá¹£u catvÄri koá¹ÄnÄ«ty arthaḥ | tatrÄyaá¹28 sanniveÅaḥ | Ädau saptadaÅordhvarekhÄ likhet paÅcÄt tadupari samabhÄgena tÄvatÄ«s tiryagrekhÄ likhet29 | evaá¹ á¹£aá¹pañcÄÅad adhikaá¹ koá¹£á¹hÄnÄá¹ Åatadvayaá¹30 bhavati 25631 teá¹£u ca madhye á¹£oá¸aÅa koá¹£á¹hÄá¹i mÄrjayitvÄ tatra padmaá¹32 tadbahir vá¹ttatrayaá¹ cÄá¹ kayet33 | tadbahiḥ paá¹ ktidvayasthÄny aá¹£á¹ÄdhikacatvÄriá¹Åat 4834 mÄrjayitvÄ tatra dvÄdaÅa35rÄÅÄ«n kalpayet | tatra36 rÄÅisanniveÅÄr- |
the bottom of the mouth, one should draw the mouth of a swan, an elephant or a boar.âThus the characteristics of the Sruc have been well given. One should make the Sruva out of 24 parts of the Sruc. The measure of the handle is 22 parts; its top should be four parts wide and hold one Kará¹£a1 of clarified butter. One should carve out two parts, looking like a deerâs hoofprint in mud. There should be water-jars at the bottom and the top of the handle, like ornamental bracelets.â Rules for the Initiatory Maá¹á¸ala 49Now, once the pavilion has been sprinkled with the five products of the cow and with fragrant water, one should draw the Initiatory Maá¹á¸ala on top of the altar according to the rules. In the following three verses, the author describes the rules for the Maá¹á¸ala. [â¦] According to the rules: following all that will be said below. On top of the altar: on the altar that has been erected inside the pavilion. 50In its middle, a lotus of eight petals; then around, three circles; then the Signs, then a seat with four legs; 51beyond that, four terraces in the four directions, and then four gates, decorated with angles, ornaments and sub-ornaments. The connection between these and the previous verse is that on should draw a lotus of eight petals in the middle of the diagram. [â¦] The Signs are the twelve signs of the zodiac beginning with Aries. [â¦] There should be ornaments everywhere besides the gates and on their sides sub-ornaments, and at the edges four anglesâthat is the meaning. And this is the arrangement: âFirst, one should draw seventeen vertical lines, and then, on top of them, one should draw the same amount of horizontal lines with the same distances between them. In this way one will arrive at 256 squares, and once one has erased the sixteen squares in the middle, one should draw a lotus there surrounded by three circles. Outside of them, one should erase the [following] two rows of 48 squares and there draw the twelve signs of the zodiac. |
suproktaá¹] Edd suproká¹£aá¹
srucaÅ] Od deest
vÄ] Od deest
vÄ racayet] V2 Äracayet
sruvam] B2 srucaḥ : Od ins. uttamam
caturbhir aá¹Åair] Edd caturviá¹Åatir
kuá¹á¸Ä«] ÅT gaá¹á¸Ä«
dÄ«ká¹£Ä] V2 ÅrÄ«-
maá¹á¸ala] R2 -maá¹á¸apa-
athoká¹£ite] Od gl. (proká¹£ite)
gandhÄmbhobhiÅ] V2 R1 Pa sugandhyÄdbhiÅ
maá¹á¸ape] R3 maá¹á¸apaiḥ
yathÄvidhi] Od gl. (vidhim anakramya)
maá¹á¸alaá¹] R2 -maá¹á¸apaá¹
atheti] B1 Od deest
atheti tribhiḥ] B1 deest
pañcagavyaiḥ] V1 V2 B3 deest
sugandhibhir] B1 ins. adbhir
cÄá¹£á¹a] Od vÄá¹£á¹a-
ÅobhÄ â¦ catuá¹£á¹ayam] R3 om.
pÅ«rveá¹a vÄnvayaḥ] B1 B2 pÅ«rveá¹Änvayaḥ
tatas] Od tatras
tato] B3 ato
vīthyaḥ] V2 B3 vīthīḥ
catvÄri dvÄrÄá¹i] B1 transp.
sarvatra] B1 deest
tatpÄrÅvataÅ copaÅobhÄm] B1 deest
tatrÄyaá¹] V1 atrÄyaá¹
paÅcÄt ⦠likhet] B1 deest
Åatadvayaá¹] B2 ins. 256
256] B1 B2 Edd deest
padmaá¹] B1 ins. likhet
tadbahir ⦠cÄá¹ kayet] B1 deest
48] B1 Edd deest : B2 ins. koá¹£á¹haá¹
dvÄdaÅa] B1 deest
tatra] B3 ins. ca
According to the commentary on ÅT 3.103â105, one Kará¹£a equals 16 MÄá¹£as, one MÄá¹£a equalling the weight of ten Guñja berries.
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thaá¹ padmadalÄgravarttivá¹ttatrayasya pÄ«á¹hasambandhi1bÄhyapaá¹ kteÅ ca madhye pÅ«rvapaÅcimadaká¹£iá¹ottara2rekhÄcatuá¹£á¹ayam aá¹ kayet | tadbahir ekapaá¹ ktisthÄni á¹£aá¹triá¹Åat3 364 mÄrjayitvÄ pÄ«á¹haá¹ tatraiva koá¹eá¹£u5 tatra pÄdacatuá¹£kaá¹ ca6 kalpayet | tadbahir ekapaá¹ ktisthÄni catuÅcatvÄriá¹Åat 447 mÄrjayitvÄ caturdiká¹£u caturvÄ«thīḥ pra8kalpayet | tadbahiḥ9 paá¹ ktidvayasthair dvÄdaÅÄdhikaÅatakoá¹£á¹haiÅ 11210 caturdiká¹£u catvÄri dvÄrÄá¹i tadubhayataḥ ÅobhÄá¹ tadanantaram upaÅobhÄá¹ tadanantaraá¹ ca catuá¹£koá¹Äni | iti | tatrÄpy ayaá¹ prakÄraḥ | bÄhyapaá¹ ktisthamadhyakoá¹£á¹hacatuá¹£á¹ayaá¹ tadabhyantarapaá¹ ktisthamadhyakoá¹£á¹hadvayaá¹ cety evaá¹ koá¹£á¹haá¹£aá¹kenaikaá¹ dvÄraá¹ bhavati | dvÄrasyaikasmin bhÄge tathÄ bÄhyapaá¹ ktistham ekaá¹ tadabhyantarapaá¹ ktisthayaá¹ cety evaá¹ koá¹£á¹hacatuá¹£á¹ayena ekÄ ÅobhÄ bhavati | tathÄ bÄhyapaá¹ ktisthaá¹ koá¹£á¹hatrayaá¹11 tadabhyantarapaá¹ ktistham ekaá¹12 cety evaá¹ koá¹£á¹hacatuá¹£keá¹a upaÅobhÄ bhavati | avasiá¹£á¹hakoá¹£á¹haá¹£atkeá¹a koá¹aá¹13 bhavati14 | iti | evam aparasminn api bhÄge ÅobhopaÅobhÄkoá¹Äni jñeyÄni | evam evÄnyadiktraye âpÄ«ti militvÄ dvÄdaÅÄdhikakoá¹£á¹haÅataá¹ bhavatÄ«ti dik ||50â51|| prÄtaḥká¹tyaá¹ guruḥ ká¹tvÄ yathÄsthÄnaá¹ nyaset tataḥ | Åaá¹ khaá¹ pÅ«jopacÄrÄá¹Å ca purolekhyaprakÄrataḥ ||52|| |
There, in order to situate the signs, one should draw four lines from the east to the west and from the south to the north in between the three circles next to the edges of the petals of the lotus and the outer line connected to the seats. Outside of this, one should then erase the next row of 36 squares and fashion the seat and also feet of four [squares] at the corners. Outside of this, one should erase the next row of 44 squares and make four passages in the four directions. Outside of this, with the 112 squares on the last two rows one should make four gates and, on both sides, ornaments, then sub-ornaments and then four corners.â There is also this method. âThe four middle squares of the outer row and the two middle squares on the inner row make one gate of six squares. One square on the outer row next to the gate and three squares on the inner row make up one ornament of four squares. Next, three squares of the outer row and one square on the inner row make one sub-ornament of four squares. The remaining six squares make up the corner.â1 In this way one should understand the ornaments, sub-ornaments and corners on both sides. Following the same procedure in the three other directions one should fill up the rest of the 112 squares. This is the drift. The Worship That Is a Part of Initiation 52After the preceptor has completed his morning rites, he should place the conch and the items for worship in their proper places, in accordance with what will be written later. |
sambandhi] B2 -sadmaá¹
ottara] B3 -ottaraá¹
á¹£aá¹triá¹Åat] B3 á¹£aá¹triá¹Åataá¹
36] B1 Edd deest
koá¹eá¹£u] B1 koá¹e
ca] B1 deest
44] B1 Edd deest
pra] B1 B2 B3 deest
bahiḥ] Od Edd ins. ca
112] B1 Edd deest
koá¹£á¹hatrayaá¹] V1 V2 ekaá¹ koá¹£á¹haá¹
stham ⦠ekaá¹] V1 V2 -koá¹£á¹hatrayaá¹
catuá¹£keá¹a ⦠koá¹aá¹] V1 V2 Edd catuá¹£á¹ayenaikopaÅobhÄ
bhavati] B1 deest : V1 V2 ins. tathÄ bÄhyapaá¹ ktisthaá¹ koá¹£á¹hatrayaá¹ tadabhyantarapaá¹ ktistham ekaá¹ cety evaá¹ : V1 V2 Edd add. koá¹£á¹hacatuá¹£keá¹a koá¹am
dÄ«ká¹£Äá¹ ga] Od dÄ«ká¹£Ä-
pÅ«jÄ] R2 add. 7
As each corner is part of two directions, the last of the six squares for the corner is second from the left in the third row.âThe Vrindavan mss and Edd have readings that differ in their understanding of how the sub-ornaments and corners should be made up. According to the Vrindavan reading, the sub-ornament also consists of one square in the outer row and three in the inner row, and the corner of three in the outer row and one in the inner, but that would lead to one square in the inner row not being accounted for. Edd follows the adopted reading in understanding the sub-ornaments, but also comes up with a corner of four squares, again leaving one square unaccounted for. Govinda Bhaá¹á¹ÄcÄryaâs commentary on the corresponding verse in the KramadÄ«pikÄ (4.8) offers yet another version: the ornament consists of two squares on both rows next to the gate and the sub-ornament of one on the outer row and three on the inner. In this way, the corner will consist of six squares, but differently than in the adopted reading, with the last square being the first square from the left on the third row.âJoshi (1959: 14) presents a figure of the Initiatory Maá¹á¸ala, but it does not follow all the directions given here. See Appendix Three for the Maá¹á¸ala as described by the commentator.
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adhunÄ kalaÅasthÄpanavidhiá¹ darÅayati prÄtaḥká¹tyam ityÄdinÄ bhojyÄrpaá¹ÄvadhÄ«ty antena | prÄtaḥká¹tyaá¹ prÄtaḥsnÄnam ÄrabhyÄtmÄrpaá¹Äntaá¹ bhagavadarpanaá¹1 yÄvan nityakarma ká¹tvÄ samÄpya | katham?2 puro âgre lekhyaprakÄreá¹a | tatprakÄraÅ cÄgre mukhyapÅ«jÄprasaá¹ ge vyakto bhÄvÄ«ty arthaḥ | evam anyatrÄpy agre sarvatra boddhavyam3 | yathÄsthÄnam iti | prÄá¹ mukho maá¹á¸alasyÄgre svÄsanopaviá¹£á¹o dÄ«ká¹£Äsaá¹kalpaá¹ vidhÄya mÄtá¹kÄdinyÄsÄn ká¹tvÄ svavÄmÄgre Åaá¹ khaá¹ pÅ«jopacÄrÄá¹Å cÄrghyÄdidravyÄá¹i svasvapÄtre paripÅ«rya4 yathottaraá¹ sthÄpayitvÄ daká¹£iá¹abhÄge ca puá¹£pÄdÄ«ni nyasyed ityÄdikaá¹ jñeyam | etac5 cÄgre mukhyapÅ«jÄprakaraá¹e prapañcya lekhyam eva ||52|| tatrÄdau kumbhasthÄpana6vidhiḥ gurÅ«n gaá¹eÅaá¹ cÄbhyarcya pÄ«á¹hapÅ«jÄá¹ vidhÄya ca | padmamadhye nyasec chÄlÄ«á¹s taá¹á¸ulÄá¹Å ca kuÅÄá¹s tathÄ ||53|| gurÅ«n nijaguruparamagurvÄdÄ«n ÅrÄ«nÄradÄdÄ«á¹Å cÄnyÄn api pÅ«rvasiddhÄn bhÄgavatÄn7 maá¹á¸alÄntaḥpÄ«á¹hasyottare vÄyavyakoá¹Äd aiÅÄnakoá¹aparyantam abhyarcya | caturthÄ«namoântais tattannÄmabhir gandhÄdinÄ sampÅ«jya praá¹ÄmamudrÄá¹ pradarÅyÄnujñÄm ÄdÄya gaá¹eÅaá¹ ca8 taddaká¹£iá¹abhÄge vÄ«thyÄá¹ yathoktam abhyarcya nirvighnatÄá¹ prÄrthya maá¹á¸alamadhyabhÄge9 pÄ«á¹hasya10 pÅ«jÄá¹ ca lekhyavidhinaiva ká¹tvÄ padmasya maá¹á¸alÄntarlikhitasya madhye kará¹ikopari ÅÄlÄ«n dhÄnyÄni ekÄá¸hakaparimitÄni tathÄ tadaá¹£á¹amÄá¹ÅaparimitaÅuklataá¹á¸ulÄny api nyasya tadupari darbhÄn vinyasyed11 ity evaá¹ granthÄntar12oktÄnusÄreá¹a13 vijñeyam | tatra ca14 kÅ«rcÄ15ká¹£atayutÄn16 darbhÄn iti jñeyam17 | kÅ«rco18 âtra kuÅatrayaghaá¹ita19brahmagranthiḥ | kuÅamuá¹£á¹ir iti kecid Ähuḥ ||53|| |
The author will now, in verses 2.52â79, show the rules for establishing the waterpot. After completing his morning rites: the daily duties of worshipping the Lord, from the morning bath to surrendering oneâs very self. How? In accordance with what will be written later, that is, below. The meaning is that all the procedures will become evident when they will be given below, in the context of the main worship. One should understand similar cases elsewhere below in the same way. In their proper places means among other things that facing east, one should sit down on oneâs own seat in front of the Maá¹á¸ala, recite the Saá¹ kalpa for initiation, perform NyÄsas such as MÄtá¹kÄ NyÄsa and then place to the left the items for worship and the liquids of Arghya and so on, poured into their respective vessels one after the other. On the right side on should place the flowers and so on. All of this will be explained in detail below, in the context of the main worship (5.29â31). First, the Procedure for Establishing the Waterpot 53After worshipping the preceptors and Gaá¹eÅa, one should worship the seat and then place down grains and Darbhas in the middle of the lotus. One should worship the preceptors, oneâs own preceptor, grand-preceptor, etc., as well as NÄrada and previously perfected BhÄgavatas in the northern seat of the Maá¹á¸ala, from the northwest to the northeast. One should worship them with sandalwood paste and so on, using their respective names in the dative case and adding NAMAḤ (obeisance) at the end, show the Praá¹Äma MudrÄ and then accept their blessings. On should then worship Gaá¹eÅa in the same way in the passage on the south side. After one has thus prayed for the removal of obstacles, one should worship the seat in the middle of the Maá¹á¸ala, as will be described later, and then place down on the pericarp grains, that is, one Äá¸haka1 of grain and one eight of that of white rice, and on top of that Darbhas. One should understand all of this to follow the statements of other books. Darbhas should be understood to refer to KÅ«rcas, that is, three blades of KuÅa grass tied with a Brahma knot,2 together with Aká¹£ata.3 Some say âfistfuls of KuÅaâ instead. |
arpanaá¹] Edd -arcanaá¹
katham] V2 deest
boddhavyam] Od bodhyam
pūrya] B1 B2 B3 Od deest
etac] B1 B2 Od evaá¹
sthÄpana] Va -syÄrpaá¹a-
bhÄgavatÄn] Od ÅrÄ«-
ca] B1 deest : B2 ins. pūjayet
madhyabhÄge] B1 -madhye
pÄ«á¹hasya] B1 pÄ«á¹ha-
vinyasyed] B1 nyased
granthÄntar] B1 granthakÄr-
oktÄnusÄreá¹a] Edd -ÄnusÄreá¹a
ca] B1 deest
kÅ«rcÄ] Od durvÄ-
yutÄn] B1 -pÅ«tÄn
darbhÄn ⦠jñeyam] B1 deest
kÅ«rco] B2 Od durvÄ-
ghaá¹ita] V1 -ghaá¹ito
One Äá¸haka equals four Prasthas or approximately 2,5 kgs.
The Brahma knot (brahmagranthÄ«) is a particular, rather decorative knot best learned from a preceptorâor from YouTube.
Aká¹£ata is unbroken rice mixed with turmeric and a little ghee.
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vahner daÅa kalÄ yÄdivará¹ÄdyÄÅ ca kuÅopari | nyasyÄbhyarcya japaá¹s tÄraá¹ nyasyet kumbhaá¹ yathoditam1 ||54|| kuÅÄnÄm upari ca vahner daÅakalÄḥ2 prÄdaká¹£iá¹yena nyasya gandhapuá¹£pÄdinÄ tÄ eva pÅ«jayitvÄ tÄraá¹ praá¹avaá¹ japan san3 tad4darbhopary eva kalaÅaá¹ sthÄpayet | kathambhÅ«tÄḥ? yakÄra Ädir yeá¹£Äá¹ te vará¹Ä ÄdyÄ ÄdisthitÄ yÄsÄá¹ tÄḥ yakÄrÄdi5ká¹£akÄrÄntadaÅÄká¹£araÅiraskÄ ity arthaḥ | yathoditaá¹ ÅÄstravidbhir uktam6 anatikramyeti7 | navaá¹8 lohitam avraá¹aá¹ triguá¹Ä«ká¹tya kanyÄkartitaÅobhanakÄrpasasÅ«trair astramantreá¹a trir veá¹£á¹itam agurudhÅ«pÄmoditam ityÄdikaá¹ boddhavyam | yathoditam ity etad agre âpy anuvartanÄ«yam ||54|| tÄÅ coktÄḥâ dhÅ«mrÄrcir uá¹£mÄ jvalinÄ« jvÄlinÄ« visphuliá¹ ginÄ« | su9Årīḥ surÅ«pÄ kapilÄ havyakavyavahe api || iti ||55|| havyavahÄ kavyavahÄ ceti dve | prayogaÅ cÄyaá¹ dhÅ«mrÄrciá¹£e nama ityÄdi10 | kecic ca daÅadalakamalaá¹ sañcintya11 tatkará¹ikÄyÄá¹ maá¹12 vahnimaá¹á¸alÄya namaḥ iti13 nyasya taddaÅadaleá¹£u daÅa vahnikalÄ nyasyed ity Ähuḥ | evam eva há¹di dvÄdaÅadalaá¹14 bhrÅ«madhye15 ca16 á¹£oá¸aÅadalaá¹ kamalaá¹ sañcintya aá¹ arkamaá¹á¸alÄya namaḥ, uá¹17 somamaá¹á¸alÄya namaḥ18 iti krameá¹a tattatkará¹ikayor19 nyasya tattaddaleá¹£v eva sÅ«ryasomakalÄ nyasyed iti cÄhuḥ20 | anye ca ÄsÄm aá¹£á¹atriá¹Åato21 vahnyÄdikalÄnÄm anyÄsÄá¹ ca pañcÄÅatÄá¹ praá¹avakalÄnÄá¹ ÅuddhajalapÅ«rá¹e Åaá¹ kha eva nyÄsam Ähuḥ22 ||55|| |
54On top of the KuÅa, one should place the ten parts of fire and the letters beginning with YA, worship them and then, reciting TÄra, place down a waterpot as described. After one has placed the ten parts of fire clockwise on top of the KuÅas, one should worship them with sandalwood pulp, flowers and so on, one should reciting TÄra, that is, the Praá¹ava, establish the waterpot on top of the Darbhas. And what kind [of Darbhas]? Having the letters beginning with YA, that is, the ten letters beginning with YA and ending with Ká¹¢A.1 As described: without transgressing the statements of the knowers of scripture. That should be understood to mean [a waterpot] fumigated with Aguru incense, thrice surrounded by a splendid threefold cotton string woven by a virgin and with the Astra mantra,2 and so on. As described should be supplied below as well. And they are as follows:3 55DhÅ«mrÄrci (smoky flame), Uá¹£mÄ (heat), JvalinÄ« (flaming), JvÄlinÄ« (enflamer), Visphuliá¹ ginÄ« (whose limbs are sparks), SuÅrīḥ (splendid), SurÅ«pÄ (beautiful), KapilÄ (reddish) and Havya- and KavyavahÄ (bringer of Havya and Kavya). HavyavahÄ and KavyavahÄ are two names. The procedure is [to say] DHŪMRÄRCISE NAMAḤ and so on. And some say, âVisualise a lotus flower with ten petals and place MAá¹ VAHNIMAá¹á¸ALÄYA NAMAḤ on the pericarp and then the ten parts of fire on the ten petals.â So also they say: âOne should visualise a lotus of ten petals in the heart and one of sixteen petals between the eyebrows, place Aá¹ ARKAMAá¹á¸ALÄYA NAMAḤ and Uá¹ SOMAMAá¹á¸ALÄYA NAMAḤ on the respective pericarps and then place the parts of the sun and the moon on their respective petals.â And others say, âOne should place the 36 parts of fire4 and the 50 parts of Praá¹ava in a conch filled with pure water.â |
yathoditam] B1 kuÅopari : Od yathocitam
kalÄḥ] B1 deest
san] B1 B2 deest
tad] B3 Od deest
di] Od deest
uktam] Od vyaktam
anatikramyeti] Edd anatikramya
navaá¹] Edd ante anena
su] B3 deest
ityÄdi] B1 deest
sañcintya] B1 vicintya
maá¹] B2 saá¹
iti] B3 Od ins. krameá¹a
dvÄdaÅadalaá¹] Od vahnidvÄdaÅa-
bhrÅ«madhye] Edd ins. (kaá¹á¹hamadhye)
bhrÅ«madhye ca] B1 kaá¹á¹hamadhye
uá¹] V2 á¹haá¹
uṠ⦠namaḥ] B3 deest
kará¹ikayor] B1 ins. madhye
cÄhuḥ] Edd Ähuḥ
triá¹Åato] B2 B3 -triá¹ÅatÄá¹
Ähuḥ] Od add. ÅrÄ« nandanandanÄá¹ ghrireá¹uḥ pÄyÄt satatam | ÅrÄ«ÅyÄmarÄya |
That is, ya, la, ra, va, Åa, á¹£a, sa, ha, ḷa and ká¹£a.
Phaá¹.
ÅTÂ 2.15cdâ26ab. These 10 parts of fire, 12 parts of the sun and 16 parts of the moon below are all given in NPÂ 1.21, but in the opposite order.
This would be combining the parts of fire with those of the sun and moon below.
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kÄdyaiá¹£ á¹hÄntair yutÄ bhÄdyair á¸ÄntaiÅ1 cÄrá¹air vilomagaiḥ | sÅ«ryasya ca kalÄḥ kumbhe dvÄdaÅa nyasya pÅ«jayet ||56|| adhunÄ tasmin kumbhe2 sÅ«ryakalÄnÄá¹ nyÄsÄdikaá¹ likhati kÄdyair iti | kakÄrÄdyaiá¹£ á¹hakÄrÄntair ará¹air vará¹air yutÄ dvÄdaÅÄpi kalÄḥ | cakÄraḥ samuccaye | bhakÄrÄdyair á¸akÄrÄntair vará¹air api yutÄḥ | nanu, bhakÄrÄdÄ«nÄá¹ dvÄdaÅavará¹ÄnÄá¹ á¸akÄrÄntatÄ kathaá¹ syÄt ? krameá¹a ká¹£akÄrÄntatÄprÄptes tatrÄha vilomagaiḥ vyutkramaprÄptaiḥ | ayam arthaḥ | anulomapaá¹hitakakÄrÄdyaikaikam aká¹£araá¹ pratilomapaá¹hitabhakÄrÄdyekaikÄká¹£areá¹a sahitam Ädau sÅ«ryakalÄsu saá¹yojya nyÄsÄdikaá¹ kuryÄd iti | prayogaÅ ca kaá¹ bhaá¹ tapanyai nama ityÄdi ||56|| tÄÅ coktÄḥâ tapanÄ« tÄpanÄ« dhÅ«mrÄ3 marÄ«cir4 jvÄlinÄ« ruciḥ | suá¹£umá¹Ä bhogadÄ viÅvÄ bodhinÄ« dhÄriá¹Ä« ká¹£amÄ || iti ||57|| kumbhÄntar niká¹£ipen mÅ«lamantreá¹a kusumaá¹ sitam | sÄká¹£ataá¹ sasitaá¹5 svará¹aá¹ saratnaá¹ ca kuÅÄá¹s tathÄ ||58|| tataÅ coktaprakÄreá¹ÄdhÄrarÅ«pam agniá¹ kumbharÅ«paá¹ sÅ«ryaá¹ ca67 vicintya kumbhasya tasya8 antar madhye ÅuklakusumÄdikaá¹ ká¹£ipet | sasitaá¹ saÅarkaram | tad uktam | prottÄlayitvÄ tanmadhye Åuklapuá¹£paá¹ sitÄyutam | svará¹aá¹ ratnaá¹ ca kÅ«rcaá¹ ca mÅ«lenaiva viniká¹£ipet || iti | yac ca mÅ«la9granthÄrthÄd adhikaá¹ kiñcil likhyate, tac ca10 pÅ«rvagatasya yathoditam ity asyÄnuvartanÄd iti jñeyam ||58|| kumbhaá¹ ca vidhinÄ tÄ«rthÄmbunÄ Åuddhena pÅ«rayet | jale cendu11kalÄ12 nyasya sasvarÄḥ á¹£oá¸aÅÄrcayet ||59|| |
56One should place the syllables KA up to ṬHA as well as BHA up to á¸A, in reverse order, and the twelve parts of the sun into the waterpot, and then worship them. Now, in this verse, the author describes the NyÄsa and so on of the parts of the sun into the waterpot. And is used in a conjunctive sense here; that is, the syllables or letters from KA up to ṬHA and also the twelve parts, as well as also the letters BHA up to á¸A. Now, how can the twelve letters that begin with BHA end with á¸A, as counting forward [from BHA], one would end up with Ká¹¢A? To this the author replies with in reverse order, in the inverted direction. This is the meaning: One should do NyÄsa by first joining one letter from KA and so on in the normal order together with one letter from BHA and so on in the inverted order with the parts of the sun. And this is the procedure: KAá¹ BHAá¹ TAPANYAI NAMAḤ, and so on. And they are as follows:1 57TapanÄ« (shining), TÄpanÄ« (burning), DhÅ«mrÄ (smoky), MarÄ«ci (ray of light),2 JvÄlinÄ« (flaming), Ruci (splendour), Suá¹£umá¹Ä (most gracious), BhogadÄ (giver of pleasure), ViÅvÄ (omniprescent), BodhinÄ« (awakening), DhÄriá¹Ä« (maintaining) and Ká¹£amÄ (enduring). 58Reciting the root mantra, one should drop a white flower, Aká¹£ata, sugar, gold, a gem and KuÅa grass into the waterpot. Then, visualising fire in the above-mentioned way as having the form of the foundation and the sun as having the form of the waterpot, one should place a white flower and so on into, inside the waterpot. [â¦] It is said: âHaving made it very strong, with the root mantra one should place into it a white flower, sugar, gold, a gem and a KÅ«rca.â And whatever little that has been written that surpasses the meaning of the original text, that too follows that which has been given above.3 The meaning is that it is in accordance with it. 59One should fill the waterpot properly with pure sacred water. Into the water, one should place the parts of the moon and worship then with the sixteen vowels. |
á¸ÄntaiÅ] Pa jÄtaiÅ
kumbhe] Edd kuá¹á¸e
dhÅ«mrÄ] V2 ÅvabhrÄ
marÄ«cir] Edd bhrÄmarÄ«
sasitaá¹] B2 svasitaá¹
sūryaṠ⦠ca] V2 transp.
ca] Od deest
tasya] B3 deest
mūla] Od svamūla-
tac ca] B3 Edd tat-
cendu] Od kendu-
cendukalÄ] B2 ca cendunÄ
ÅTÂ 2.14.
Edd has here BhrÄmarÄ« (bee) instead.
In the corresponding verse of the KramadÄ«pikÄ (KD, 4.17), one is told to simply place water, sandalwood paste, Aká¹£ata and flowers into the pot. As one is not expressly told not to add a gem and so on, that is additional information, but not something that contradicts the KD.
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vidhineti | pÄ«á¹hakumbhayor aikyaá¹ vicintya vilomapaá¹hitaiḥ ká¹£akÄrÄdyair akÄrÄntair1 mÄtá¹kÄká¹£arair vÄratrayaá¹ mÅ«lamantrajapena kumbhaá¹ taá¹2 kevalavimalatÄ«rthodakena pÅ«rayet | atra ca Åaktau karpÅ«rÄdijalaiḥ gavyadugdhaiḥ pañcagavyaiḥ sarvauá¹£adhijalaiḥ kṣīradrumÄdikvÄthajalair anyair vÄ mahauá¹£adhitoyaiḥ pÅ«rayed iti | svarÄ akÄrÄdyÄÅ caturdaÅa, sÄhacaryÄd visargÄnusvÄrau ceti á¹£oá¸aÅa | tatsahitÄ indoḥ3 kalÄḥ á¹£oá¸aÅa kumbhodake vidhinÄ krameá¹a nyasya puá¹£pÄdinÄ pÅ«jayet ||59|| tÄÅ coktÄḥâ amá¹tÄ mÄnadÄ pÅ«á¹£Ä tuá¹£á¹iḥ puá¹£á¹Ä« ratir dhá¹tiḥ | ÅaÅinÄ« candrikÄ kÄntir jyotsnÄ Årīḥ prÄ«tir aá¹ gadÄ | pÅ«rá¹Ä pÅ«rá¹Ämá¹tÄ ca4 || iti ||60|| jyotsnÄ caikÄ ÅrÄ«Å caikÄ, pÅ«rá¹Ä caikÄ5 pÅ«rá¹Ämá¹tÄ caikÄ iti dve | prayogaÅ ca | aá¹ amá¹tÄyai nama ityÄdi6 ||60|| atha Åaá¹ khasthÄpanavidhiḥ ÅuddhÄmbupÅ«rite Åaá¹ khe7 ká¹£iptvÄ gandhÄá¹£á¹akaá¹ kalÄḥ | ÄvÄhya sarvÄs tÄḥ prÄá¹apratiá¹£á¹hÄm Äcaret kramÄt ||61|| atha Åaá¹ khapÅ«raá¹avidhiá¹ darÅayati Åuddheti | pÅ«rvaÅlokastha8vidhinety anuvartata eva | ato hi9 mÅ«lamantreá¹a ÅuddhÄmbunÄ paripÅ«rite, Åaktau ca pÅ«rvavat10 karpÅ«rajalÄdinÄ pÅ«rita11 iti jñeyam | tÄḥ pÅ«rvoktÄḥ | vahnyarkendukalÄḥ sarvÄḥ Åaá¹ kha eva kramÄt pá¹thak pá¹thag ÄvÄhya tÄsÄá¹ prÄá¹apratiá¹£á¹hÄá¹ krameá¹aiva kuryÄt | tattatprÄá¹a12pratiá¹£á¹hÄprakÄraÅ ca ÅrÄ«13puruá¹£ottama14vanaviracitakramadÄ«pikÄá¹Ä«kÄ15digranthÄntarato vijñeyaḥ16 ||61|| |
Correctly: Visualising the unity of the seat and the waterpot, one should fill the waterpot with clean sacred water alone, reciting the letters of the alphabet three times in backwards order, from Ká¹¢A to A, and the root mantra. And also, âIf one is able, one can also fill it with camphor water, cow milk, the five products of the cow, herbal water, water infused with the sap of milky trees or water with some other great herbs.â The vowels are fourteen, but with their attendants Visarga and AnusvÄra they are sixteen. Together with them, one should place the sixteen parts of the moon into the water of the pot, one after the other, and then worship them with flowers and so on. And they are as follows:1 60Amá¹tÄ (immortal), MÄnadÄ (giver of honour), PÅ«á¹£Ä (increase), Tuá¹£á¹i (contentment), Puá¹£á¹i (prosperity), Rati (pleasure), Dhá¹ti (constancy), ÅaÅinÄ« (having the mark of a hare), CandrikÄ (illumination), KÄnti (splendour), JyotsnÄ (light), ÅrÄ« (fortune), PrÄ«ti (love), Aá¹ gadÄ (bodygiver), PÅ«rá¹Ä (complete) and PÅ«rá¹Ämá¹tÄ (complete nectar). [â¦]. And this is the procedure: Aá¹ AMá¹TÄYAI NAMAḤ, and so on. Rules for Establishing the Conch 61One should pour the eight fragrances into a conch filled with clean water, invoke all these parts and then establish life in them, one after the other. In this verse, the author shows the rules for filling the conch. âFollowing the rulesâ should be supplied here from the earlier verse (2.59). Hence, it should be understood that filled with clean water could also, as before, mean filled with camphor water and so on, if one is able [to procure such]. All these parts, the [38] parts of fire, the sun and the moon as given before, should be invoked one after the other, one by one, after which one should establish life in them. And the procedure for establishing life in all of them should be learned from other texts, such as the commentary on the KramadÄ«pikÄ written by ÅrÄ« Puruá¹£ottama Vana.2 |
akÄrÄntair] Od kakÄrÄntair
taá¹] B1 B2 B3 Od deest
indoḥ] Od cendoḥ
ca] Od kÄmadÄyiny
pÅ«rá¹Ä caikÄ] V22 i.m.
ityÄdi] B1 deest
Åaá¹ khe] B1 kumbhe
stha] V2 B3 -sthaá¹
hi] B1 deest
pūrvavat] B1 deest
pūrita] B3 pūrite
prÄá¹a] V2 deest
ÅrÄ«] B1 B2 deest
ÅrÄ«puruá¹£ottama] V2 deest
á¹Ä«kÄ] V2 -á¹Ä«kÄdi- : B3 deest
vijñeyaḥ] Od add. ÅrÄ« ÅrÄ« ÅrÄ«
ÅT 2.12cdâ13c, though the ÅT adds kÄmadÄyinÄ« as well at the end. Govinda Bhaá¹á¹ÄcÄrya gives the list without kÄmadÄyinÄ« in his commentary on KD 4.17.
The procedure of establishing life (prÄá¹apratiá¹£á¹hÄ) into these parts is given in PrapañcasÄra 6.38 with PadmapÄdaâs commentary.
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gandhÄá¹£á¹akaá¹ coktamâ uÅÄ«raá¹ kuá¹kumaá¹ kuá¹£á¹haá¹ bÄlakaá¹1 cÄgurur murÄ | jaá¹ÄmÄá¹sÄ« candanaá¹ cetÄ«á¹£á¹aá¹ gandhÄá¹£á¹akaá¹ hareḥ || iti ||62|| ity etat gandhÄá¹£á¹akaá¹ hareḥ ÅrÄ«ká¹á¹£á¹asya iá¹£á¹aá¹ priyam ||62|| kaiÅcic2 candanakarpÅ«rÄgurukuá¹kumarocanÄḥ | kakkolakapimÄá¹syaÅ ca gandhÄá¹£á¹akam idaá¹ matam ||63|| kapiḥ Åihlakaḥ3 ||63|| tathaivÄkÄrajÄ vará¹aiḥ kÄdibhir daÅabhir daÅa | ukÄrajÄá¹£ á¹a4kÄrÄdyaiḥ pakÄrÄdyair makÄrajÄḥ ||64|| catasro bindujÄḥ á¹£ÄdyaiÅ caturbhir nÄdajÄḥ kalÄḥ | svaraiḥ á¹£oá¸aÅabhir yuktÄ nyasyec chaá¹ khe ca á¹£oá¸aÅa ||65|| atha5 pañcÄÅat praá¹avakalÄnÄá¹ nyÄsaá¹ likhati tathaiveti | akÄrajÄ daÅakalÄḥ6 kakÄrÄdibhir daÅabhir vará¹air yuktÄs tasminn eva Åaá¹ khe nyasyed iti dvÄbhyÄm anvayaḥ | daÅeti daÅabhir iti cÄnuvartata eva | ata ukÄrajÄ daÅa á¹akÄrÄdyair daÅabhir vará¹air yuktÄḥ | makÄrajÄÅ7 ca daÅa pakÄrÄdyair daÅabhir yuktÄ iti jñeyam | á¹£akÄrÄdyaiÅ caturbhir vará¹air yuktÄÅ catasro bindujÄḥ kalÄ nyasyet | nÄdajÄḥ á¹£oá¸aÅa ca8 kalÄḥ á¹£oá¸aÅabhiḥ svarair akÄrÄdibhir yuktÄ9 nyasyet10 ||64â65|| tÄÅ11 coktÄḥâ sá¹á¹£á¹ir á¹ddhiḥ smá¹tir medhÄ kÄntir laká¹£mÄ« dhá¹itiḥ12 sthirÄ | sthitiḥ siddhir akÄrotthÄḥ13 kalÄ daÅa samÄ«ritÄḥ ||66|| jarÄ ca pÄlinÄ« ÅÄntir aiÅvarÄ« ratikÄmike | varadÄ hlÄdinÄ« prÄ«tir dÄ«rghÄ cokÄrajÄḥ14 kalÄḥ ||67|| tÄ«ká¹£á¹Ä raudrÄ bhayÄ nidrÄ tandrÄ«15 ká¹£ut krodhanÄ«16 kriyÄ | utkÄrÄ« caiva má¹tyuÅ17 ca makÄrÄká¹£arajÄḥ kalÄḥ ||68|| |
And the eight fragrances are as follows: 62UÅÄ«ra, saffron, Kuá¹£á¹ha, BÄlaka, Aguru, MurÄ, Jaá¹ÄmÄá¹sÄ« and sandalwood: these eight fragrances are dear to Hari.1 [â¦] 63Some hold the eight fragrances to be sandalwood, camphor, Aguru, saffron, Rocana, Kakkola, Kapi and MÄá¹sÄ«.2 Kapi is olibanum. 64â65Then one should place in the conch the ten parts of A together with the ten letters from KA, the parts of U with the ten letters beginning with ṬA, the parts of MA with the letters from PA, the four of the Bindu with the four letters beginning with á¹¢A, and the sixteen parts of NÄda with the sixteen vowels. Now, in these two verses, the author describes the placing of the fifty parts of Praá¹ava. [â¦] And they are as follows: 66Sá¹á¹£á¹i (creation), á¹ddhi (increase), Smá¹ti (remembrance), MedhÄ (wisdom), KÄnti (beauty), Laká¹£mÄ« (fortune), Dhá¹ti (constancy), SthirÄ (resolution), Sthiti (maintenance) and Siddhi (perfection) are the ten parts of the letter A. 67JarÄ (old age), PÄlinÄ« (protector), ÅÄnti (peace), AiÅvarÄ« (majesty), Rati (pleasure), KÄmikÄ (desired), VaradÄ (giver of blessings), HlÄdinÄ« (exhilarating), PrÄ«ti (love) and DÄ«rghÄ (long) are the parts of the letter U. 68TÄ«ká¹£á¹Ä (sharpness), RaudrÄ (violence), BhayÄ (fear), NidrÄ (sleep), TandrÄ« (exhaustion), Ká¹£udh (hunger), KrodhanÄ« (angry), KriyÄ (action), UtkÄrÄ« (extermination) and Má¹tyu (death) are the parts of the letter M. |
bÄlakaá¹] R2 bÄlukaá¹
kaiÅcic] Od koá¸a-
Åihlakaḥ] V1 a.c. Åindukaḥ
jÄá¹£ á¹a] Od -bjÄá¹£á¹a-
atha] B2 ante pÅ«rvapatrasya á¹Ä«kÄ iti
daÅakalÄḥ] Od2 ins. ca
makÄrajÄÅ] Edd ante daÅeti
ca] B1 Od Od2 deest
yuktÄ] B3 deest
nyasyet] B1 Od add. iti
tÄÅ] B2 tataÅ
dhá¹itiḥ] R2 Va B1 B3 Od dyutiḥ
akÄrotthÄḥ] B1 a.c. akÄroktÄḥ : B2 vakÄrotthÄḥ
cokÄrajÄḥ] Od cÄkÄrajÄḥ
tandrÄ«] Pa tandrÄ : B1 Edd tantrÄ«
krodhanī] Od krodhinī
má¹tyuÅ] Od madyuÅ
The same eight are given as the eight fragrances of Viá¹£á¹u in ÅT 4.80.
This is the opinion expressed in NPÂ 1.21.
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bindor api catasraḥ syuḥ pÄ«tÄ ÅvetÄruá¹Ä sitÄ ||69|| nivá¹ttiÅ ca pratiá¹£á¹hÄ ca vidyÄ ÅÄntis tathaiva ca | indhikÄ1 dÄ«pikÄ caiva recikÄ mocikÄ parÄ ||70|| sÅ«ká¹£mÄ2 sÅ«ká¹£mÄmá¹tÄ jñÄnÄmá¹tÄ3 cÄpyÄyanÄ« tathÄ4 | vyÄpinÄ« vyomarÅ«pÄ ca anantÄ nÄdasambhavÄḥ || iti ||71|| nivá¹ttyÄdayo nÄdajÄḥ á¹£oá¸aÅa | kvacic ca sÅ«ká¹£masÅ«ká¹£meti pÄá¹haḥ | tataÅ ca sÅ«ká¹£mÄ ekÄ,5 sÅ«ká¹£mÄmá¹tÄ6 caikÄ pÅ«rá¹Ä pÅ«rá¹Ämá¹tÄ cetivat7 | keá¹£Äñcin mate ca anantÄ iti bahuvacanÄntaá¹ nÄdasambhavÄ ity asya viÅeá¹£aá¹am | tathÄ ca ÅÄradÄtilake anantÄḥ svarasaá¹yutÄḥ8 iti | tataÅ ca sÅ«ká¹£mÄ ekÄ, asÅ«ká¹£mÄ caikÄ | amá¹tÄ caiketi tisraḥ ||70â71|| nyÄsaá¹ kalÄnÄá¹ sarvÄsÄá¹ kuryÄd ekaikaÅaḥ kramÄt | nÄmoccÄrya caturthÄntaá¹9 tattad10vará¹air namoântakam ||72|| nyÄsaprakÄraá¹ likhati nyÄsam iti | tais taiḥ prÄguddiá¹£á¹air11 vará¹aiḥ saha | prayogaÅ ca kaá¹ sá¹á¹£á¹yai namaḥ ityÄdi | kecic ca praá¹avÄdyam eva sarvaá¹ tattannyÄsam Ähuḥ | tathÄnye ca12 akÄrakalÄnÄá¹ pÄdadvayasandhyagreá¹£u, ukÄrakalÄnÄá¹ ca karadvayasandhyagreá¹£u, makÄrakalÄnÄá¹ ca gudÄdyaá¹ geá¹£u daÅasu, bindukalÄnÄá¹ ca kaá¹á¹hacibukabhrÅ«dvayeá¹£u, nÄdakalÄnÄá¹ ca tattan13nyÄsasthÄneá¹£u prakÄrabhedena nyÄsam Ähuḥ | tattatpratiá¹£á¹hÄdividhiÅ ca ÅrÄ«14puruá¹£ottamavanaviracitakramadÄ«pikÄá¹Ä«kÄ15digranthato viÅeá¹£eá¹Ävagantavyaḥ16 ||72|| pÅ«rvaá¹ prÄá¹apratiá¹£á¹hÄyÄs tÄsÄm ÄvÄhanÄt param | á¹caḥ pañca yathÄsthÄnaá¹ paá¹het tÄÅ cÄrcayet kalÄḥ ||73|| |
69PÄ«tÄ (yellow), ÅvetÄ (white), Aruá¹a (red) and SitÄ (pale) are the four parts of the Bindu. 70Nivá¹tti (cessation), Pratiá¹£á¹hÄ (foundation), VidyÄ (wisdom), ÅÄnti (peace), IndhikÄ (inflamed), DÄ«pikÄ (illuminating), RecikÄ (expelling), MocikÄ (liberator), ParÄ (supreme), 71SÅ«ká¹£mÄ (subtle), SÅ«ká¹£mÄmá¹tÄ (subtle nectar), JñÄnÄmá¹ta (the nectar of knowledge), ÄpyÄyanÄ« (increasing), VyÄpinÄ« (pervasive), VyomarÅ«pÄ (the form of space) and AnantÄ (unlimited) come from the NÄda. Nivá¹tti and so on are the sixteen parts that come from the NÄda. Some readings have sÅ«ká¹£masÅ«ká¹£mÄ [instead of sÅ«ká¹£mÄ sÅ«ká¹£mÄ-].1 Here, SÅ«ká¹£mÄ is one and SÅ«ká¹£mÄmá¹tÄ is another, like PÅ«rá¹Ä and PÅ«rá¹Ämá¹tÄ [in verse 2.60]. And according to some, AnantÄ has the ending of the plural [anantÄḥ taking the form anantÄ because of sandhi], so that it qualifies the words come from the nÄda. Thus, the ÅÄradÄtilaka (2.27) has anantÄḥ svarasaá¹yutÄḥ. There, SÅ«ká¹£mÄ is one, AsÅ«ká¹£mÄ is another, and Amá¹tÄ is a third.2 72All the parts should be set down, one after the other, uttering their name in the dative case together with their respective letter and NAMAḤ at the end. In this verse the author describes the NyÄsa. [â¦] And this is the procedure: KAá¹ Sá¹á¹¢á¹¬YAI NAMAḤ, and so on. But some say that one should add Praá¹ava at the beginning of all NyÄsas.3 Still others describe another way of NyÄsa by saying that one should place the parts of the letter A in the parts beginning with the joints of the feet; the parts of the letter U in those beginning with the joints of the hands; the parts of the letter M at the ten parts of the body, beginning with the anus; the parts of the Bindu at the neck, cheek and eyebrows, and the parts of NÄda at all these different places. One should learn the specific rules for all these ways of NyÄsa from texts such as the commentary on the KramadÄ«pikÄ by ÅrÄ« Puruá¹£ottama Vana. 73Before establishing life into them, but after they have been invoked, one should recite five á¹gvedic verses in the correct places and then worship the |
indhikÄ] B2 indrikÄ
sÅ«ká¹£mÄ] R12 i.m.
jñÄnÄmá¹tÄ] V1 V2 B1 Edd jñÄnÄjñÄnÄ : Pa jñÄnÄ âmá¹tÄ
tathÄ] V2 yathÄ
sÅ«ká¹£mÄ ekÄ] B2 B3 Od Od2 deest
ekÄ sÅ«ká¹£mÄmá¹tÄ] B1 amá¹tÄ
pÅ«rá¹Ämá¹tÄ cetivat] V1 B3 pÅ«rá¹Ämá¹tetivat
saá¹yutÄḥ] V1 V2 Edd -yutÄḥ
caturthÄntaá¹] V1 caturthyantaá¹
tattad] Va B1 B2 B3 tatra
prÄguddiá¹£á¹air] Od2 prÄyo uddiá¹£á¹hair
ca] B2 deest
tattan] V2 B2 tattva-
ÅrÄ«] B3 deest
á¹Ä«kÄ] B2 deest : B1 B3 -á¹Ä«kÄdi-
daÅasu ⦠gantavyaḥ] Od2 om.
In this case, SÅ«ká¹£masÅ«ká¹£mÄ (More subtle than the subtle) makes one name, Amá¹tÄ (nectar) another, so the total remains 16.
In this way, even though AnantÄ is not a separate name, by separating Amá¹tÄ from AsÅ«ká¹£mÄ, one still ends up with sixteen names.
This is the opinion expressed in NPÂ 1.23.
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haá¹saḥ Åuciá¹£ad ityÄdau pra tad viá¹£á¹us1 tataḥ param | triy2ambakaá¹ tat savitur viá¹£á¹ur yonim iti kramÄt ||74|| kiá¹ ca,3 pÅ«rvam4 iti tÄsÄm akÄrajÄdikalÄnÄá¹, yathÄsthÄnam iti Åaá¹ khajale56 akÄra7prabhavÄnÄá¹ kalÄnÄm ÄvÄhanÄnantaraá¹ prÄá¹apratiá¹£á¹hÄyÄÅ ca8 prÄk haá¹saḥ Åuciá¹£ad ity9 á¹cam,10 ukÄraprabhavÄá¹Äá¹ ca pra tad viá¹£á¹ur iti, makÄraprabhavÄá¹Äá¹ ca triy11ambakam iti, binduprabhavÄá¹Äá¹ ca tat savitur iti, nÄdaprabhavÄá¹Äá¹ ca viá¹£nur yonim iti, kramÄt paá¹hed iti jñeyam | kvacic ca tryambakam iti pÄá¹haḥ ||73â74|| tac ca Åaá¹ khodakaá¹ kumbhe mÅ«lamantreá¹a niká¹£ipet | pidadhyÄt12 tanmukhaá¹ ÅakravallÄ«cÅ«tÄdipallavaiḥ ||75|| tat kalÄnyÄsasaá¹ská¹taá¹ ca Åaá¹ khastham udakaá¹ kumbhe prÄk sthÄpite13 tasmin arpayet | tasya kumbhasya mukhaá¹ ÅakravallyÄ indra14vallyÄ ÄmrÄdipallavaiÅ15 cÄcchÄdayet16 | ÄdiÅabdÄd aÅvatthÄdi ||75|| ÅarÄvenÄtha puá¹£pÄdiyuktenÄcchÄdya tat punaḥ | saá¹veá¹£á¹ya vastrayugmena tataḥ kumbhaá¹ ca maá¹á¸ayet ||76|| tat kumbhamukhaá¹ puá¹£pÄdisahitena ÅarÄveá¹a punar upari ÄcchÄdya | ÄdiÅabdena phalataá¹á¸ulÄdi | punaÅ ca tanmukham eva vastradvayena veá¹£á¹ayitvÄ maá¹á¸ayet puá¹£pacandanÄdinÄ ||76|| atha kumbhe17 ÅrÄ«18bhagavatpÅ«jÄvidhiḥ tasminn ÄvÄhya kalase paraá¹ tejo yathÄvidhi | sakalÄ«ká¹tya cÄcÄryaḥ pÅ«jayed ÄsanÄdibhiḥ19 ||77|| paraá¹ tejaḥ narÄká¹ti paraá¹ brahma ÅrÄ«ká¹á¹£á¹am | yathÄvidhÄ«ti mÅ«lamantreá¹a ÅrÄ«mÅ«rtiá¹ sañcintya karÄbhyÄá¹ puá¹£pÄñjalim ÄdÄya pravahan nÄsÄpuá¹ena há¹dayÄd devatejaḥ20 puá¹£pÄñjalÄv ÄnÄ«ya kalasÄdikalpitamÅ«rtÄv ÄvÄhanaá¹ tanmantreá¹a kuryÄd ity arthaḥ | ÄsanÄdibhir upacÄraiḥ | te cÄgre nityapÅ«jÄprasaá¹ ge vistÄrya lekhyÄḥ ||77|| |
parts. 74First, HAá¹SAḤ ÅUCIá¹¢AD (4.40.5), then PRA TAD VIá¹¢á¹UḤ (1.154.2), TRIYAMBAKAM (7.59.12), TAT SAVITUR (3.62.10) and VIá¹¢á¹UR YONIM (10.184.1), one after the other. Further, before establishing life into them, into these parts of the letter A and so on, but after invoking them, one should recite in the correct places: for the parts that have sprung out of the letter A, the á¹gvedic verse HAá¹SAḤ ÅUCISAD; for those that have sprung out of the letter U, PRA TAD VIá¹¢á¹UḤ; for those that have sprung out of the letter M, TRIYAMBAKAM; for those that have sprung out of the Bindu, TAT SAVITUR; and for those that have sprung out of the NÄda, VIá¹¢á¹UR YONIM. Sometimes the reading TRYAMBAKAM is seen here.1 75This water from the conch should be poured into the waterpot with the root mantra. One should cover its mouth with ÅakravallÄ«, mango or similar leaves. [....]. Similar leaves refers to leaves of the holy fig tree and so on. 76It should now be further covered with a shallow dish with flowers and so on and surrounded by a pair of cloths. Then the waterpot should be adorned. [â¦]. And so on refers to fruits, rice and so on. After the mouth of the waterpot has been surrounded by two cloths, it should be adorned with sandalwood, flowers and so on. Rules for Worshipping the Lord in the Waterpot 77Into this pitcher, the preceptor should invoke the highest light in the correct way, create the parts and then worship it by offering a seat and so on. The highest light: ÅrÄ« Ká¹á¹£á¹a, the highest Brahman in a human form. In the correct way: reciting the root mantra, one should visualise the blessed form, and after taking flowers in the hands, one should lead the divine light from the heart on to the flowers by blowing through the nostrils. One should then invoke it into the form imagined inside the pitcher and so on. A seat and so on refer to the items of worship. They will be described in detail in connection with the daily worship below (in chapter 6). |
pra ⦠viá¹£á¹us] Od pratidiká¹£u
triy] B1 tri- : Edd try-
ca] Od bata
pūrvam] B1 sarvam
Åaá¹ khajale] B1 deest
jale] Od ins. 2
akÄra] V1 kÄra-
ca] B3 deest
Åuciá¹£ad ity] B2 ÅucÄ«ty
ity á¹cam] B3 -ty á¹- lac.
triy] V1 Edd try-
pidadhyÄt] Pa vidadhyÄt
sthÄpite] Od sthÄpayet
indra] B2 Ändra-
vallyÄ ÄmrÄdipallavaiÅ] B2 deest
cÄcchÄdayet] B3 ÄcchÄdayet
kumbhe] B2 ÅrÄ«-
ÅrÄ«] B1 deest
atha ⦠ÄsanÄdibhiḥ] R1 deest
devatejaḥ] B2 eva tejaḥ
The reading of á¹g Veda 7.59.12 is tryambakam; the irregular triyambakam is given in HBVÂ 2.74 probably for metrical reasons.
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sakalÄ«karaá¹aá¹ coktamâ devatÄá¹ ge á¹£aá¸aá¹ gÄnÄá¹ nyÄsaḥ syÄt sakalÄ«ká¹tiḥ || iti1 ||78|| kecic cÄhuḥ2 karanyÄsapÄ«á¹hanyÄsau vinÄkhilaiḥ | nyÄsais tattejasaḥ sÄá¹ gÄ«karaá¹aá¹ sakalÄ«ká¹tiḥ3 ||79|| kim Ähus tad eva likhati karetyÄdi4 | tasya brahmasvarÅ«pasya tejasaḥ sÄá¹ gÄ«karaá¹aá¹ dhyÄnena sÄkÄratÄpÄdanam ||79|| evaá¹ ca kumbhe taá¹5 sÄá¹ gopÄá¹ gaá¹ sÄvaraá¹aá¹ prabhum | agrato lekhyavidhinÄrcayed bhojyÄrpaá¹Ävadhi6 ||80|| taá¹ narÄká¹ti parabrahmarÅ«paá¹78 prabhuá¹ ÅrÄ«ká¹á¹£á¹am | evam ÄvÄhanÄdinÄ naivedyasamarpaá¹Äntam arcayet | katham? agre nityapÅ«jÄprasaá¹ ge mukhyasthÄne lekhyena prakÄreá¹a atas tatraiva tatsarvaprakÄro vistÄrya lekhyas taddá¹á¹£á¹yÄtrÄpi tathaiva pÅ«jÄ9 kartavyÄ | adhunÄ tallikhanenÄlam ity arthaḥ ||80|| naivedyÄrpaá¹ataḥ paÅcÄn maá¹á¸alasya ca sarvataḥ | saddÄ«pÄn10 paiá¹£á¹ikÄn nyasyet sabÄ«jÄá¹ kurabhÄjanÄn11 ||81|| bÄ«jÄá¹ kurapÄtrasahitÄn sataḥ uttamÄn gavyaghá¹tÄdisÄdhitÄn samyag ujjvalitÄn12 dÄ«pÄn maá¹á¸alasya paritaḥ sthÄpayet | paiá¹£á¹ikÄn piá¹£á¹ena yavacÅ«rá¹ÄdinÄ13 nirmita14pÄtrÄn ity15 arthaḥ ||81|| atha dÄ«ká¹£Ähomavidhiḥ16 tato dÄ«ká¹£Äá¹ gahomÄrthaá¹ kuá¹á¸aá¹ prÄgvihitaá¹ guruḥ17 | sammÄrjya darbhamÄrjanyÄ yathÄvidhy upalepayet18 ||82|| |
Creating the parts is as follows:1 78Creating the parts means doing NyÄsa of the six limbs on the limbs of the divinity. 79But some say that creating the parts is creating a body for its light by all the NyÄsas, except for the NyÄsa of the hands and the PÄ«á¹ha NyÄsa.2 What do they say? That he explains with creating and so on. Creating a body means by meditation fashioning a form for its light, the light having the essence of Brahman. 80One should now, according to the rules given below, worship this Lord in the waterpot, together with his limbs, secondary limbs and his coverings, up to the offering of food. This Lord: ÅrÄ« Ká¹á¹£á¹a, the highest Brahman in a human form. Now, one should worship him by invoking him and so on, up to the offering of eatables. How? According to the method given below, in its primary place, in the context of the daily worship. Hence, there only all the different procedures will be given at length; having seen them there, one should do the same kind of worship here as well. The meaning is that what has been written now is sufficient.3 81After offering foodstuffs, one should place beautiful lamps made of flour, having seeds and sprouts, all around the Maá¹á¸ala. Around the Maá¹á¸ala one should place the best lamps, nicely burning with cow ghee and having cups with seeds and sprouts. Made of flour means that their cups are made of barley or some other flour. Rules for the Initiatory Fire Sacrifice 82For the fire sacrifice that is a part of the initiation, the guru should then clean the previously described firepit with a brush of KuÅa grass and anoint it in the |
iti] V1 V2 Va B1 B2 B3 deest
cÄhuḥ] R3 Ähuḥ
sakalÄ« ⦠sakalÄ«ká¹tiḥ] R1 deest
karetyÄdi] B2 karetyÄdinÄ
taá¹] Od âtra
evaṠ⦠Ävadhi] R1 deest
para ⦠rÅ«paá¹] B2 paraá¹ rÅ«pabrahmaá¹
rÅ«paá¹] B1 -svarÅ«paá¹
pÅ«jÄ] B3 deest
saddÄ«pÄn] B1 Edd sadÄ«pÄn
naivedyÄ â¦ bhÄjanÄn] R1 deest
ujjvalitÄn] B1 avalitÄn
cÅ«rá¹ÄdinÄ] V1 Od ins. ká¹tÄn
nirmita] Edd B2 nirmitÄn
pÄtrÄn ity] V1 pÄtrÄnÄ«ty
vidhiḥ] R2 add. 8
kuá¹á¸aṠ⦠guruḥ] Edd kuá¹á¸alasya ca sarvataḥ
atha ⦠upalepayet] R1 deest
This is a famous line, given in for example KulÄrá¹ava Tantra 17.92.
This opinion is ascribed to VidyÄdhara in Govinda Bhaá¹á¹ÄcÄryaâs commentary on KD 4.24.
While otherwise following the KD closely, the author here skips verses 4.22â62, dealing with the worship of the waterpot and its surrounding divinities (Ävaraá¹adevatÄ) and MudrÄs, as he will deal with these topics later (chapters 6 and 7).
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vikÄ«rya sará¹£apÄá¹s tatra gavyaiḥ samproká¹£ya pañcabhiḥ | madhye sampÅ«jayed vÄstupuruá¹£aá¹ diká¹£u tatpatÄ«n ||83|| dÄ«ká¹£Ähomavidhiá¹ likhati tata1 ityÄdinÄ yathoditam ity antena | yathÄvidhÄ«ti | vÄyubÄ«jajaptadarbhamÄrjanyÄdisamam ÄgneyÄ«m Ärabhya prÄdaká¹£iá¹yena sammÄrjya tathaiva2 varuá¹abÄ«jena lepanaá¹ kuryÄd ity arthaḥ | yathÄvidhÄ«ty asyÄgre âpi sarvatrÄnuvartanaá¹ kÄryam3 | tattatprakÄraviÅeá¹£aÅ ca4 granthÄntarato jñeyaḥ | sará¹£apÄn astramantrajaptÄn | tatra kuá¹á¸e diká¹£u ca daÅasu tatpatÄ«n dikpÄlÄn5 ||81â83|| Åoá¹£aá¹ÄdÄ«ni kuá¹á¸asya ká¹tvÄ proká¹£ya kuÅÄmbubhiḥ | ullikhya cÄsmin yonyÄdisahitaá¹ maá¹á¸alaá¹ likhet ||84|| ÄdiÅabdena dahanaplÄvanakÄá¹hinyÄdÄ«ni, kuÅayuktair ambubhiḥ | ullikhya6 ullekhanaá¹ ca7 ká¹tvÄ | asmin kuá¹á¸e ÄdiÅabdÄc cakravá¹ttÄdi8 ||84|| ÅrÄ«bÄ«jaá¹ madhyayonau ca vilikhyÄbhyuká¹£ya pÅ«jayet | nidhÄya tatra puá¹£pÄdiviá¹£á¹araá¹ sÄdhu kalpayet ||85|| athÄgnisaá¹skÄraá¹ likhiá¹£yann Ädau tatpratiá¹£á¹hÄá¹ likhati ÅrÄ«bÄ«jam iti tribhiḥ | puá¹£pÄdinÄ yad viá¹£á¹araá¹ ÅayyÄ tat | yad vÄ, puá¹£pÄdikam eva9 viá¹£á¹aratvena kalpayitvÄ tatra madhyayonÄv eva nidhÄya | ÄdiÅabdena aká¹£atakÅ«rcau ||85|| |
proper way. 83Having scattered mustard seeds and sprinkled the five products of the cow there, he should worship the VÄstupuruá¹£a1 in the middle, and in the directions, their lords. In verses 82â97, the author describes the rules for the initiatory fire sacrifice. In the proper way: using a brush made of KuÅa grass and so on and over which the VÄyu seed2 has been recited, he should brush in a clockwise manner, starting in the southeast, and then he should anoint it with the Varuá¹a seed.3 âIn the proper wayâ should be supplied everywhere, below this as well, and the particular details should be learned from other books. The mustard seeds should have the Astra mantra4 recited over them. There refers to the pit. Their lords are the lords of the ten directions. 84Having performed the acts of drying and so forth, and after sprinkling the firepit with KuÅa water and scrubbing it, one should draw a Maá¹á¸ala in it with a vulva5 and so on. So forth refers to Burning, Inundation, Hardness and so on.6 KuÅa water means water with KuÅa blades. Scrubbing refers to the act of scrubbing. In it: in the firepit. And so on: a wheel, a circle and so forth. 85One should draw the ÅrÄ« seed7 in the middle of the vulva and then sprinkle and worship it. One should then lay down a spread of flowers and so on there and make it nice. Now, describing how to prepare the fire, the author first describes its installation in verses 85â87. After one has made a spread, that is, a bed, with flowers and so on, or else just spread out flowers and so on, one should lay it down there, on the vulva in the middle. And so on refers to Aká¹£ata and KÅ«rcas. |
tata] Od tatra
tathaiva] Od tatraiva
kÄryam] B1 add. ity arthaḥ
ca] Od deest
dikpÄlÄn] B1 rep.
ullikhya] V2 ullekhya
ca] Od deest
vá¹ttÄdi] V1 B2 -vá¹ttyÄdi
eva] B1 api
The VÄstupuruá¹£a is the person of the place bound diagonally into a square or quadrangle representing the ground plan for any building.
Yaá¹.
Vaá¹.
Phaá¹.
Here a vulva (yoni) refers to an inverted triangle.
The acts of drying, burning and inundation (Åoá¹£aá¹a, dahana and plÄvana) refer to reciting the seed mantras yaá¹, raá¹ and vaá¹ over (in this case) the firepit, visualising how any impurities are dried up, burned up and inundated. Hardening (kÄá¹hinya) perhaps refers to making the firepit as hard as a diamond (vajrÄ«karaá¹a) by reciting phaá¹. Sixteen methods of purifying the firepit are given in ÅT 5.2â6.
ÅrÄ«á¹.
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tatra laká¹£mÄ«m á¹tusnÄtÄá¹1 viá¹£á¹uá¹ cÄvÄhya pÅ«jayet | tÄmrÄdipÄtreá¹ÄnÄ«yÄgrato âgniá¹ sthÄpayec chubham ||86|| Åubham Änanditam2 | tathÄ coktam | pramathya3 vidhinaivÄgnim ÄhitÄgner gá¹hÄd api | ÄnÄ«ya cÄdadhÄ«tÄtra kuÅaiḥ prajvÄlya yatnataḥ || iti ||86|| gandhÄdinÄgnim abhyarcya4 viá¹£á¹oḥ saá¹krÄ«á¸ataḥ ÅriyÄ5 | retorÅ«paá¹ vicintyÄmuá¹ kuá¹á¸e6 tÄreá¹a cÄrcayet7 ||87|| ÅriyÄ saha saá¹ 8krÄ«á¸ata Ädyarasam anubhavataḥ | amum agnim | tÄreá¹a praá¹avena ||87|| vaiÅvÄnareti mantreá¹ÄcchÄdyÄgniá¹ taá¹ sadindhanaiḥ | citpiá¹ galeti prajvÄlyo9patiá¹£á¹hed10 agnim ity amum ||88|| evam agneḥ pratiá¹£á¹hÄvidhiá¹ likhitvopasthÄnavidhiá¹ likhati vaiÅveti | vaiÅvÄnareti mantrasyÄdyÄ11ká¹£arÄá¹i | evam agre âpi | sadbhir uttamair vihitair12 indhanair ÄcchÄdya | citpiá¹ galeti mantreá¹a | agnim iti mantreá¹a amum agnim13 upatiá¹£á¹het ||88|| jihvÄ nyasyet14 sapta tasminn apy15 aá¹ geá¹£v16 aá¹ gadevatÄḥ | á¹£aá¹su17 á¹£aá¹18 nyasya mÅ«rtÄ«Å ca nyasyÄá¹£á¹19Äbhyarcayec20 ca tÄḥ ||89|| |
86There one should invoke and worship Viá¹£á¹u and Laká¹£mÄ«, bathed after her period. Having brough fire in a vessel of copper, or similar, one should install it pleasantly in front. Pleasantly: happily. As it is said:1 âHaving correctly churned up fire, or having brought it from the house of a BrÄhmaá¹a maintaining his sacred fires, it should be placed here and made to flame up with the help of KuÅa grass.â 87The fire should be worshipped with sandalwood paste and so on and then visualised as Viá¹£á¹uâs seed as he sports with ÅrÄ«. It should then be worshipped in the pit with TÄra. As he sports with ÅrÄ«: as he experiences the erotic sentiment. It: the fire. With TÄra: with the Praá¹ava. 88The fire should be covered with the VaiÅvÄnara mantra and good firewood, then made to flame up with CITPIá¹GALA; then it should be attended with AGNIM. Now, having given the rules for establishing the fire, the author writes how to attend the fire in this verse. VaiÅvÄnara are the first syllables of this [particular] mantra.2 Similarly also below. [The fire should be] covered with good, beautifully cut firewood and then [made to flame up] and attended with the CITPIá¹GALA3 and AGNIM mantras.4 89One should then place the seven tongues on it as well as the six divinities of the limbs on the six limbs, and the eight forms as well. One should then worship them. |
snÄtÄá¹] Edd -snÄnÄá¹
Änanditam] V1 B2 aninditam
pramathya] Edd praá¹amya
Ägnim abhyarcya] Od -Ägnisamabhyarcya
ÅriyÄ] Od Åriyaḥ
kuá¹á¸e] Edd kuá¹á¸aá¹
cÄrcayet] R2 Pa B2 Od cÄrpayet
saá¹ ] B2 deest
prajvÄlyo] B3 pra-
prajvÄlyopatiá¹£á¹hed] B2 prajvÄlyaḥ pratiá¹£yed
dyÄ] B3 deest
vihitair] Edd ins. uttamair
mantreá¹a ⦠agnim] B2 deest
nyasyet] V2 Va nyasya
apy] B3 om.
apy aá¹ geá¹£v] V2 R3 Pa B1 B2 athÄá¹ geá¹£v
á¹£aá¹su] Od á¹£aá¹
á¹£aá¹] R12 i.m.
nyasyÄá¹£á¹] B2 om.
Äbhyarcayec] Od ins. tataÅ cÄbhyarcayec
AS 14.47, also given in RAC p. 33. In the commentary on ÅT 5.11, this verse is attributed to the Vasiá¹£á¹ha Saá¹hitÄ.
This mantra is given in NPÂ 1.33: vaiÅvÄnara jÄtaveda ihÄvaha lohitÄká¹£a sarvakarmaá¹i sÄdhaya svÄhÄ || âOmnipresent one, knower of all beings, come here! Red-eyed one, please perfect all of my acts. SvÄhÄ!â
This mantra is given in NP 1.31: citpiá¹ gala hana hana daha daha paca paca | sarvaá¹ jñÄpaya jñÄpaya svÄhÄ || âReddish spark of consciousness! Hurt! Hurt! Burn! Burn! Eat! Eat! Reveal, reveal everything! SvÄhÄ!â
This mantra is given in NPÂ 1.31: agniá¹ prajvalitaá¹ vande jÄtavedaá¹ hutÄÅanam | suvará¹avará¹am amalaá¹ prasiddhaá¹ viÅvatomukham || âI worship the flaming Agni, knower of all beings, the eater of oblations, of golden colour, spotless, celebrated and turned towards all.â
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atha saá¹skÄrÄrtham eva prathamaá¹ nyÄsÄdikaá¹ likhati jihvÄ iti caturbhiḥ1 | á¹£aá¹su aá¹ geá¹£u mÅ«rdhÄdiá¹£u á¹£aá¹ aá¹ gadevatÄ nyasya aá¹£á¹au mÅ«rtÄ«Å ca nyasya tÄÅ ca jihvÄá¹ gadevatÄmÅ«rtīḥ pratyekaá¹ caturthÄ«namo ântas2 tattannÄmabhiḥ pÅ«jayet ||89|| saptajihvÄÅ coktÄḥâ hiraá¹yÄ gaganÄ3 raktÄ tathÄ ká¹á¹£á¹Ä ca suprabhÄ4 | bahurÅ«pÄtirÅ«pÄ5 ca sapta jihvÄ vasor imÄḥ ||90|| vasor agneḥ | kecic ca padmarÄgÄḥ supará¹Ä«tyÄdyÄḥ sapta jihvÄ6 manyante ||90|| athÄá¹ gadevatÄḥ7 sahasrÄrciḥ svastipÅ«rá¹a8 uttiá¹£á¹hapuruá¹£as tathÄ | dhÅ«mavyÄpÄ« saptajihvo dhanurdhara iti smá¹taḥ9 ||91|| aá¹£á¹amÅ«rtayaÅ ca jÄtavedÄḥ saptajihvo havyavÄhana eva ca | aÅvodarajasaá¹jñaÅ10 ca tathÄ vaiÅvÄnaro âparaḥ | kaumÄratejÄÅ ca tathÄ viÅvadevamukhÄhvayau || iti ||92|| viÅvamukho devamukhaÅ ceti dvau | tathÄ ca ÅÄradÄtilake | jÄtavedÄḥ saptajihvo havyavÄhanasaá¹jñakah | aÅvodarajasaá¹jñoânyas tathÄ11 vaiÅvÄnarÄhvayaḥ | kaumÄratejÄḥ syÄd viÅvamukho devamukhas tathÄ || iti12 ||92|| |
Now, for the sake of consecration only, the author first writes in verses 89â92 about NyÄsa and so on. On the six limbs refers to the head and so on. [â¦] They should all be worshipped with their respective name in the dative case and NAMAḤ at the end. The seven tongues are as follows:1 90Hiraá¹yÄ (Golden), GaganÄ (Sky), RaktÄ (Red), Ká¹á¹£á¹Ä (Black), SuprabhÄ (Splendid), BahurÅ«pÄ (Manyfold) and AtirÅ«pÄ (Very beautiful)âthese are the seven tongues of Vasu. Of Vasu means of fire. But some hold that PadmarÄgÄ, Supará¹Ä« and so on are the seven tongues.2 The Divinities of the Limbs3 91SahasrÄrcis (Of a thousand rays), SvastipÅ«rá¹a (Full of fortune), Uttiá¹£á¹hapuruá¹£a (The arisen man), DhÅ«mavyÄpin (The one who pervades smoke), Saptajihva (Of seven tongues), Dhanurdhara (Carrier of the bow). The Eight Forms4 92JÄtavedas (Knower of all beings), Saptajihva (Of seven tongues), HavyavÄhana (Carrier of offerings), AÅvodaraja (Born from the mareâs belly), VaiÅvÄnara (Omnipresent), KaumÄratejas (The splendor of youth) and ViÅva- and Devamukha (The mouth of all and The mouth of the gods). ViÅvamukha and Devamukha are two. This is also said in the ÅÄradÄtilaka (5.32â33b): âJÄtaveda, Saptajihva, HavyavÄhana, AÅvodara, VaiÅvÄnara, KaumÄratejas, ViÅvamukha and Devamukha.â |
caturbhiḥ] V2 tribhiḥ
ntas] V1 -ânta-
gaganÄ] B2 kanakÄ : Od gamanÄ
suprabhÄ] Od subhratÄ
rÅ«pÄtirÅ«pÄ] B2 -rÅ«pÄbhiraktÄ : R2 R3 Pa B1 B3 p.c. -rÅ«pÄtiraktÄ
jihvÄ] V2 Edd ins. atra
athÄá¹ gadevatÄḥ] V2 R1 Pa B3 aá¹ gadevatÄḥ
pÅ«rá¹a] Va -pará¹a
smá¹taḥ] Pa smá¹tÄḥ
saá¹jñaÅ] B3 -saá¹jñÄ
tathÄ] B2 tÄ
iti] V2 deest : B1 add. ÅrÄ«rÄmÄya namaḥ | ÅrÄ«jÄnakÄ«vallabhÄya namaḥ | ÅrÄ«raghunÄthÄya namaḥ |
NPÂ 1.32 gives the same seven names, but not in verse form.
According to the ÅT (5.23â25), the seven tongues above are the sÄttvika tongues of fire; PadmarÄga, Supará¹Ä, BhadralohitÄ, LohitÄ, ÅvetÄ, DhÅ«minÄ« and KarÄlikÄ are the seven rÄjasika tongues, suitable for optional (kÄmya) rites.
NPÂ 1.33 but not in verse form.
Again NPÂ 1.33 but not in verse form.
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tato vahniá¹ paristÄ«rya saá¹ská¹tÄjyaá¹ yathÄvidhi | hutvÄ ca vyÄhá¹tīḥ paÅcÄt trÄ«n vÄrÄn1 juhuyÄt punaḥ ||93|| tato âsya garbhadhÄnÄdÄ«n vivÄhÄntÄn yathÄkramam | saá¹skÄrÄn Äcared uktamantreá¹Äá¹£á¹Ähutais tathÄ2 ||94|| paristÄ«rya kuÅÄá¹ kurÄdinÄ agneḥ paristaraá¹aá¹ ká¹tvÄ, yathÄvidhÄ«ti sarvatraiva sambandhanÄ«yam3 | tataÅ ca tÄpanÄbhidyotanÄdinÄjyasaá¹skÄrÄdiprakÄraÅ ca yÄjñikeá¹£u su4prasiddha eva | atrÄpeká¹£itaÅ cet5 ÅrÄ«puruá¹£ottamavanaviracitakramadÄ«pikÄá¹Ä«kÄ6granthato jñeyaḥ | paÅcÄt praá¹avavyÄhá¹tÄ«r yathÄvidhi hutvÄ vaiÅvÄnaretyÄdinÄ agner mÅ«lamantreá¹a punas triḥ ká¹tyo7 juhuyÄt8 | ÅÄstroktena mantreá¹a svÄhÄntapraá¹avenÄnyena ca tattatkarmaviá¹£ayakeá¹a mantreá¹a Ähutyaá¹£á¹akena ca9 asya vahneḥ saá¹skÄrÄn krameá¹a kuryÄt | tattadvidhir api tattadgranthata eva viÅeá¹£ato jñeyaḥ ||93â94|| itthaá¹ hi saá¹ská¹te vahnau pÄ«á¹ham abhyarcya tatra ca | devam ÄvÄhya gandhÄdidÄ«pÄntaá¹10 vidhinÄrcayet ||95|| tatra tasmin pÄ«á¹he, gandhÄrpaá¹am Ärabhya dÄ«pÄrpaá¹aparyantam arcayed11 ity arthaḥ | dÄ«pÄntÄrcanaá¹ cÄgnijihvÄyÄḥ punar bhogÄpeká¹£ayÄ | pÄ«á¹hÄrcanadevÄvÄhanÄdividhiÅ cÄgre vyakto bhÄvÄ«12 ||95|| taá¹ cÄgniá¹13 devarasanÄá¹14 saá¹kalpyÄá¹£á¹ottaraá¹ budhaḥ | sahasraá¹ juhuyÄt sarpiḥÅarkarÄpÄyasair yutaiḥ ||96|| |
93Then, having enclosed the fire1 and purified the ghee in the correct way, one should after that sacrifice with the VyÄhá¹tis2 and then again three times. 94Then one should perform for it the sacraments in the correct order, beginning with impregnation and ending with marriage, with the correct mantra and eight libations. One should enclose the fire with KuÅa blades and so on. The words in the correct way applies to everything here. The methods for purifying the ghee and so on by Heating, Illuminating,3 etc., are well known to sacrificial experts. If they are required, they should be learnt from the commentary on the KramadÄ«pikÄ by ÅrÄ« Puruá¹£ottama Vana. After that, having in the correct way sacrificed with Oá¹ and the VyÄhá¹tis, one should again offer three libations with the root mantra of fire, the VaiÅvÄnara mantra. One should then perform the sacraments for this fire, one after the other, with eight libations each and the scriptural mantra that begins with Oá¹ and ends with SVÄHÄ and with another mantra appropriate for the particular ritual in question. The rules for all of these rituals as well should be specifically learnt from their respective books. 95When the fire has been sanctified in this manner and one has worshipped the, one should invoke the Lord there and properly worship him, beginning with sandalwood paste and ending with a light. There refers to this seat. The meaning is that one should worship in a way that begins with the offering of sandalwood paste and ends with the offering of a light. And the worship that ends with the light is in regard to the food offerings to the tongues of the fire that follow.4 The specifics of worshipping the seat and invoking the Lord will be given below (6.14â31). |
trÄ«n vÄrÄn] B2 trÄ«navÄn
yathÄ â¦ tathÄ] Va i.m.
sambandhanīyam] B3 sambandhanīyaḥ
su] B3 deest
cet] B2 ca ataḥ
á¹Ä«kÄ] V2 B3 -á¹Ä«kÄdi-
triḥ ká¹tyo] V1 triká¹tvo
juhuyÄt] B2 Edd add. ca
ca] V2 deest
itthaṠ⦠dÄ«pÄntaá¹] Va i.m.
arcayed] V1 arpayed
bhÄvÄ«] B2 bhÄvÄ«ti
taá¹ cÄgniá¹] B2 Od tathÄgniá¹
rasanÄá¹] Od -vadanaá¹
Paristaraá¹a is forming a boundary by four looped bundles of KuÅa grass around the fire, laying the bladed ends in a northerly direction (Barkhuis 1995: 138).
The three VyÄhá¹tis are bhÅ«r, bhuvaḥ and svaḥ: earth, the atmosphere and heaven.
These and other procedures are given in Bhairava TripÄthinâs lengthy commentary on KD 4.65, taken almost verbatim from PadmapÄdaâs commentary on PrapañcasÄra 6.92. âHeatingâ (tÄpana) is sprinkling the vessel for ghee with the Astra (phaá¹), pouring ghee that has been purified by a glance and so on into it, separating some coals from the fire towards the northwest and then with the Há¹daya mantra (namaḥ) establishing the vessel among them. âIlluminatingâ (abhidyotana) is waving two burning Darbhas around the ghee with the Kavaca mantra (huá¹) and then throwing them into the fire.
In standard PÅ«jÄ practice, the food offering (bhoga or naivedya) follows the offering of lights.
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taá¹ saá¹ská¹tam agniá¹ ca1 devasya bhagavato jihvÄtvena saá¹ kalpya yutair militaiḥ ||96|| hutvÄjyenÄtha mahatÄ«vyÄhá¹tÄ«r vidhinÄ ká¹tÄ«2 | graharká¹£akaraá¹Ädibhyo baliá¹ dadyÄd yathoditam ||97|| athÄnantaraá¹ mahÄvyÄhá¹tÄ«r3 vidhinÄ ÅÄstroktaprakÄreá¹a Äjyena hutvÄ ká¹tÄ«ti | evaá¹ homaá¹ samÄpyÄtmÄnaá¹ Åiá¹£yaá¹ ca prasÄdÄmbubhir abhyuká¹£ya hutabhasmanÄ tilakaá¹ kuryÄd ityÄdikaá¹ ká¹titvaá¹4 jñeyam | yathoditam iti maá¹á¸alamadhye rÄÅisthÄneá¹£u5 tattanmantrais tattatkrameá¹a homÄvaÅiá¹£á¹apÄyasatá¹tÄ«yÄá¹Åena grahÄdibhyo baliá¹ dadyÄt | tattatprakÄraviÅeá¹£o âpi tathaiva jñeyaḥ | ÄdiÅabdÄc ca mÄ«nameá¹£ayor antarÄle siá¹havyÄghravarÄhakharagajavá¹á¹£abhÄdÄ«nÄá¹ balir6 jñeyaḥ7 | tathÄ caturthÄá¹Åena8 maá¹á¸alasya9 daká¹£iá¹abhÄge gomayopaliptapradeÅe âgnaye tejoâdhipataye viá¹£á¹upÄrá¹£adebhyaÅ ca sarvebhyo balir deya10 ityÄdi boddhavyam | tatra ca sarve tattanmantrÄ jalagandhapuá¹£padÄne namoântÄḥ | balidÄne svÄhÄntÄḥ11 | punar jaladÄne tu12 tá¹pyatÄm ityantÄ13 avagantavyÄ iti dik | yathoditam ity asyÄgre âpy anuvartanaá¹ kÄryam14 ||97|| |
96Having visualised the fire as the tongue of the Lord, the wise one should offer one thousand and one hundred and eight libations of rice boiled in milk with sugar and ghee. [â¦] 97After these libations, the practitioner should now according to the rules sacrifice with ghee to the great VyÄhá¹tis, and then in the correct way offer tribute to the planet, the star, the Karaá¹a1 and so on. Now, after this, once the practitioner has offered ghee to the great VyÄhá¹tis according to the rules, following the procedure described in the scriptures. His being a practitioner also implies things such sprinkling himself and the disciple with offered water and preparing a Tilaka of sacrificial ashes after finishing the fire sacrifice. In the correct way: at the places of the Astrological signs within the Maá¹á¸ala he should offer tribute to the planet and so on with a third part of the sweet pudding that is left over after the sacrifice, one after the other and with their respective mantras. The particular rules for this should also be learnt from the same book. And so on implies that one should offer tribute to the Lion, Tiger, Boar, Donkey, Elephant, Bull and so on in between Pisces and Aries.2 Then it should be understood that with a fourth part, one should in a place smeared with cow dung to the south of the Maá¹á¸ala one should give tribute to the fire, to the regent of light and to all the associates of Viá¹£á¹u. And in all the cases there, when offering water, sandalwood paste, flowers and so on, one should use the respective mantra ending with NAMAḤ. When offering tribute, one should end with SVÄHÄ, but it should be understood that when one then again offers water, one should end with Tá¹PYATÄM (may NN be quenched of thirst). This is the drift.âIn the correct way should be supplied below this as well. |
ca] B1 deest
ká¹tÄ«] B2 ká¹tiḥ
mahÄvyÄhá¹tÄ«r] B2 vyÄhá¹tÄ«ti evaá¹ homaá¹ samÄpyÄtmÄá¹ tribhir
ká¹titvaá¹] B3 ká¹tyaá¹
sthÄneá¹£u] B1 -sthÄne
balir] B2 deest
jñeyaḥ] B3 deyaḥ
caturthÄá¹Åena] V1 turyÄá¹Åena
maá¹á¸alasya] B3 maá¹á¸apasya
deya] V1 V2 jñeya
svÄhÄntÄḥ] V12 ins. punar jaladÄne svÄhÄntÄḥ : Od ins. ca
tu] V1 B1 Od deest
antÄ] V1 B1 deest
kÄryam] B2 add. iti
A Karaá¹a is half of a lunar day (tithi). There are eleven different Karaá¹as, four immovable ones (acala) and seven movable ones (cala). In one month, the four immovable ones occur once each, while the movable ones occur eight times each. Here one should offer tribute (bali) to the particular planet and so on reigning at the time of the fire sacrifice in question.
Adding the Dog, these are the seven movable Karaá¹as.
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atha homadravyÄdiparimÄá¹am1 kará¹£amÄtraá¹ ghá¹taá¹2 home ÅuktimÄtraá¹ payaḥ smá¹tam3 | uktÄni pañcagavyÄni tatsamÄni manÄ«á¹£ibhiḥ ||98|| tatsamaá¹ madhudugdhÄnnam aká¹£amÄtram udÄhá¹tam | dadhi prasá¹timÄtraá¹ syÄl lÄjÄḥ syur muá¹£á¹isammitÄḥ || ityÄdi4 ||99|| atha natvÄmbupÄnÄrthaá¹ pradÄyÄcamanÄni5 ca | ÄtmÄrpaá¹Äntam abhyarcya6 lekhyena vidhinÄcaret ||100|| atha balidÄnÄnantaraá¹ praá¹Ämaá¹ ká¹tvÄ pÄnÄrthaá¹ saá¹ská¹taá¹ jalaá¹7 paÅcÄd ÄcamanÄrthaá¹ ca8 jalaá¹9 pradÄya,10 tattatprakÄro âpy apeká¹£ito11 nityapÅ«jÄprasaá¹ ge vyakto12 bhÄvy eva | ambupra13dÄnÄnantaram anyat ká¹tyaá¹ viá¹£vaksenÄya naivedyÄá¹ÅapradÄnaá¹ bhagavate ca14 gaá¹á¸Å«á¹£Ädyarpaá¹am Ärabhya ÄtmÄrpaá¹Äntaá¹ sarvaá¹ samÄpayet | tac cÄgre nityapÅ«jÄprasaá¹ ge lekhyaprakÄreá¹aivety arthaḥ ||100|| atha guruÅiá¹£yaniyamÄdiḥ15 vratasthaá¹ vÄgyataá¹16 Åiá¹£yaá¹17 praveÅyÄtha yathÄvidhi | taddehe18 mÄtá¹kÄá¹ sÄá¹ gÄá¹ nyasyÄthopadiÅec ca tÄm19 ||101|| athÄnantaram upavÄsaparaá¹ mauninaá¹20 Åiá¹£yaá¹ pÅ«rvaÅiá¹£yaiḥ praveÅya | yathÄvidhÄ«ti praá¹Ämaá¹ kÄrayitvÄ taá¹21 proká¹£aá¹Ä«22vÄriá¹Ästra23mantreá¹a24 sam25proká¹£ya kiñcit pañcagavyaprÄÅanaá¹ kÄrayitvÄ taddehe26 mÄtá¹kÄá¹ gÄni27 mÄtá¹kÄá¹ ca nyasya dhyÄnapÅ«rvÄá¹ mÄtá¹kÄá¹ tasmai gurur upadiÅed28 ity arthaḥ ||101|| |
Measures for the Ingredients for the Fire Offerings 98For an offering into the fire, one needs one Åukti of milk, one Kará¹£a of ghee, and the same amount of the five products of the cowâso say the thoughtful ones. 99The same amount of rice cooked with milk and honey is called an Aká¹£a. There should be one Prasá¹ti of sour milk and one handful of parched rice. And so on.1 100Now, after bowing down, one should offer drinking water and Äcamana and then perform the worship up to the offering of the self, proceeding according to the rules to be given. Now, after the offerings of tribute, one should offer obeisance, purified water for drinking and after that water for Äcamana. The procedure for all of this as well will be considered in the context of the daily worship where it will be expanded on. One should offer all the other rituals that follow that of offering water, beginning with giving a part of the sacrificial food to Viá¹£vaksena and offering the Lord water for washing the mouth and so on and ending with offering oneâs own self. This also should follow the procedures to be given in the context of the daily worship. This is the meaning. Rules for Guru and Disciple 101In the correct way, the disciple, following the vow and controlling his speech, should now be led in. One should place down the letters and their parts on his body and then instruct him about them. Now, after this, the older disciples should lead in the disciple, who is fasting and observing silence. In the correct way means that he should be made to bow down, be sprinkled with water for sprinkling and the Astra mantra,2 made to eat some five products of the cow, after which the guru should place down the letters and their parts on his body, teach him the [NyÄsa of the] letters and the meditations that go with them. |
parimÄá¹am] R2 R3 add. 9
ghá¹taá¹] B2 vá¹taá¹
smá¹tam] Va trayaḥ
ityÄdi] B1 deest
ÄcamanÄni] V1 R1 R2 R3 Od -ÄcamanÄya
abhyarcya] V1 R3 B2 anyac ca
jalaá¹] B1 deest
ca] B1 deest
paÅcÄd ⦠jalaá¹] B2 om.
pradÄya] Od pradeyaá¹
apeká¹£ito] B2 ins. âpi
vyakto] B2 deest
pra] B1 deest
ca] B1 deest
niyamÄdiḥ] R2 R3 add. 10
vÄgyataá¹] B2 nÄnataá¹
vÄgyataá¹ Åiá¹£yaá¹] R12 i.m.
dehe] R2 -dehena
tÄm] R1 tam
mauninaá¹] B2 B3 ins. taá¹
taá¹] Edd deest
proká¹£aá¹Ä«] B1 proká¹£aá¹Ä«ya- : B3 tatproká¹£aá¹Ä«-
vÄriá¹Ästra] B2 -vÄriá¹Ä âstrÄya phaá¹ iti
mantreá¹a] Edd ins. taá¹
sam] V2 deest
taddehe] Edd ins. ca
mÄtá¹kÄá¹ gÄni] B1 B2 B3 deest
gurur upadiÅed] B2 gururÅ«paá¹ diÅed
ÅTÂ 5.142cdâ144ab. One Kará¹£a and one Aká¹£a is the same measure, equaling approximately 9,5 grams. Two Prasá¹tis make one Kará¹£a and two Kará¹£as one Åukti.
Phaá¹.
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devaá¹ sÄvaraá¹aá¹ kumbhagataá¹ cÄnusmaran guruḥ | japtvÄá¹£á¹ottarasÄhasraá¹ ÅayÄ«ta prÄÅya kiñcana ||102|| yathÄvidhÄ«ty anuvartata eva | ataÅ ca1 Ävaraá¹asahitaá¹ bhagavantaá¹ tat2sthÄpita3kalaÅagataá¹ cintayan san4 tatkalaÅajalaá¹ spá¹á¹£á¹vÄá¹£á¹ottarasahasraá¹ japtvÄ puá¹£pÄñjaliá¹ ká¹tvÄbhivandya pañcagavyÄdikaá¹ kiñcit prÄÅya dÄ«ká¹£ÄsambandhikriyÄkÄá¹á¸Ädikaá¹ cÄnusandadhÄnaḥ pavitraÅayyÄyÄá¹ Åayanaá¹ kuryÄd ity arthaḥ ||102|| darbhopary ajine tv aiá¹e niviá¹£á¹o mÄtá¹kÄá¹ smaran | guruá¹ ca Åiá¹£yo nidrÄntaá¹5 tÄá¹ ÅayÄ«ta japan vratÄ« ||103|| Åiá¹£yo âpi mÄtá¹kopadeÅaá¹ prÄpya darbhopari ká¹á¹£á¹Äjine6 upaviá¹£á¹aḥ san mÄtá¹kÄá¹ guruá¹ ca dhyÄyan7 mÄtá¹kÄá¹ nidrÄvaÅÄntaá¹ japan ká¹topavÄsaḥ pÅ«rvaÅiraska uttaraÅirasko vÄ ÅayÄ«teti ||103|| iti pÅ«rvadinaká¹tyam | atha taddinaká¹tyÄni prÄtaḥká¹tyaá¹ guruḥ ká¹tvÄ kumbhaá¹ cÄbhyarcya pÅ«rvavat | hutvÄ dattvÄ baliá¹8 karmÄnyat9 kuryÄt10 svÄrpaá¹Ävadhi ||104|| prÄtaḥká¹tyaá¹ prÄtaḥsnÄnam ÄrabhyÄtmÄrpaá¹Äntaá¹ yÄvad aÅeá¹£aá¹ karma samÄpya, kumbhasthaá¹ bhagavantaá¹ pÅ«rvavad abhyarcya homaá¹ ca tatraiva11 ká¹tvÄ baliá¹ ca dattvÄ balidÄnÄnantaraá¹ yad anyat pÄnÄrthajalasamarpaá¹Ädi karma ÄtmÄrpaá¹Äntaá¹ sarvam12 eva punaḥ kumbhe kuryÄd ity arthaḥ ||104|| saá¹hÄramudrayÄ ká¹á¹£á¹e saá¹yojyÄvá¹ttidevatÄḥ | taá¹13 cÄmá¹ta14mayaá¹ dhyÄtvÄ svasmiá¹Å15 cÄgniá¹ vilÄpayet ||105|| Ävaraá¹adevatÄ gurugaá¹eÅavyatiriktÄ bhagavati16 udvÄsanena saá¹yojya lÄ«nÄ iti vibhÄvya taá¹ ca devam amá¹tamayaá¹ niá¹£kalapÅ«rá¹ÄnandarÅ«peá¹Ävasthitaá¹ dhyÄtvÄ vilÄpayet lÄ«natvena cintayet17 ||105|| |
102Remembering the Lord along with his covering in the pitcher, the guru should recite the mantra a thousand and eight times, eat something and lie down. The words in the correct way should be supplied. Now, thinking about the Lord along with his covering inside the pitcher into which he has been established, [the guru] should touch the water of the pitcher, recite the mantra a thousand and eight times, offer flowers in his cupped hands, recite prayers, eat a little of the five products of the cow, etc., and then lie down on a clean bed, deliberating on the ritual texts connected to initiation and so on. This is the meaning. 103Resting on an antelope skin on top of KuÅa grass, the disciple should remember the letters and the guru. Following his vow, he should lie down and recite the letters until falling asleep. After the disciple has been given the instructions pertaining to the letters, he sits down on the skin of a black antelope on top of KuÅa grass and meditates on the letters and the guru. Remaining fasting and keeping his head towards the east or the north, he should then lie down reciting the letters until falling asleep. These Were the Duties of the Preceding Day. Now the Duties of the Day of Initiation 104After completing the morning duties, the preceptor should worship the pitcher as before. Having offered oblations into the fire and given tribute, he should perform the rituals up to the offering of the self. After finishing all the morning duties from the morning bath to offering the self, [the guru] should worship the Lord in the pitcher as before, then perform the fire sacrifice. Having offered tribute, he should perform all the other rituals again, such as offering drinking water up to the offering of the self directed to the pitcher. This is the meaning. 105Showing the Saá¹hÄra MudrÄ, he should join the attendant divinities to Ká¹á¹£á¹a, and then, meditating on him as consisting of nectar, he should merge him as well as the fire into himself. |
ataÅ ca] B1 B2 deest
tat] Od tatra
sthÄpita] Od ins. -jala-
san] B1 deest
nidrÄntaá¹] B2 nidrÄá¹vantaá¹ : Edd nidrÄnaá¹
ká¹á¹£á¹Äjine] B2 ká¹á¹£á¹Äjinopari
dhyÄyan] B3 ins. tÄá¹
baliá¹] B1 om.
karmÄnyat] B2 karmÄá¹i : Od karma
kuryÄt] Od ins. ca
tatraiva] V1 B3 tathaiva
sarvam] B2 tatsarvam
taá¹] Od gl. ká¹á¹£á¹aá¹
taá¹ cÄmá¹ta] B1 B2 pañcÄmá¹ta-
svasmiá¹Å] Od gl. (svasmin Ätmanaḥ agniá¹ tejorÅ«paá¹ cintayet)
bhagavati] Edd bhavati
līnatvena ⦠cintayet] B2 deest
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dhvajatoraá¹adikkumbhamaá¹á¸apÄdyadhidevatÄḥ | sarvÄ vibhÄvya cidrÅ«pÄḥ1 kumbhe saá¹yojya pÅ«jayet ||106|| dhvajÄdÄ«nÄm adhiá¹£á¹hÄtá¹devatÄḥ | ÄdiÅabdena maá¹á¸alakuá¹á¸Ädi2 ||106|| tato3 guruá¹ gaá¹eÅaá¹ ca viá¹£vaksenaá¹ ca sadvidhi4 | udvÄsya kalaÅaá¹5 spá¹á¹£á¹vÄ Åatam aá¹£á¹ottaraá¹ japet ||107|| sadvidhÄ«ti6 guruá¹ Åirasy udvÄsyÄbhyarcya gaá¹eÅaá¹ cÄkÄÅa udvÄsyÄbhyarcya7 yÄgÄvasiá¹£á¹hadravyeá¹a viá¹£vaksenaá¹ cÄbhyarcyÄkÄÅa evodvÄsyety arthaḥ ||107|| ká¹topavÄsaḥ8 Åiá¹£yo âtha9 prÄtaḥká¹tyaá¹ vidhÄya saḥ | Åuklavastraḥ suveÅaḥ san viprÄn dravyeá¹a toá¹£ayet10 ||108|| prÄtaḥká¹tyaá¹ snÄnÄdyÄvaÅyakaá¹ karma, sa dÄ«ká¹£ÄrthÄ« Åukle vastre yasya tathÄbhÅ«taḥ san, suÅobhano veÅo âlaá¹ kÄro yasya tathÄbhÅ«taḥ san11 | homÄdiká¹to viprÄn gobhÅ«mivastradhÄnyÄdidravyeá¹a toá¹£ayet ||108|| guruá¹ ca bhagavaddá¹á¹£á¹yÄ parikramya praá¹amya ca | dattvoktÄá¹ daká¹£iá¹Äá¹ tasmai12 svaÅarÄ«raá¹ samarpayet13 ||109|| bhagavaddá¹á¹£á¹yÄ bhagavÄn evÄyaá¹ sÄká¹£Äd ity evaá¹ buddhyety arthaḥ | uktÄá¹ ÅÄstreá¹a, tathÄ hi | svavittÄrdhaá¹ caturthÄá¹Åaá¹ daÅÄá¹Åaá¹ vÄtha Åaktitaḥ iti | eá¹£Ä ca gurusantoá¹£aá¹ÄrthÄ prathamÄ mantradaká¹£inÄ14 daká¹£iá¹Ä cÄnyÄ mantradÄnÄnantaraá¹ lekhyÄ ||109|| |
Imagining the attendant divinities, except for the preceptor and Gaá¹eÅa,1 as merged into the Lord by uniting them with him by the ritual of retraction, he should meditate on him, God, as consisting of nectar, as being established in a form of undivided, complete bliss, and merge him, think of him as being dissolved. 106The indwelling divinities of the flags, gates, directions, pitcher and the pavilion and so on should all be imagined as being forms of consciousness, united with the pitcher and worshipped. [â¦] And so on refers to the indwelling divinities of the Maá¹á¸ala, the sacrificial pit and so on. 107Then, after in the proper way retracting the preceptor, Gaá¹eÅa and Viá¹£vaksena, he should touch the pitcher and recite the mantra a hundred and eight times. In the proper way: after retracting the preceptor on to his head and worshipping him, he should also retract Gaá¹eÅa into space and worship him, and then with the remaining ingredients after the fire sacrifice worship Viá¹£vaksena and retract him into space. This is the meaning. 108Now the fasting disciple should perform his morning duties. Nicely adorned and dressed in white cloth, he should please the BrÄhmaá¹as with gifts. He should perform his morning duties, that is the mandatory rituals such as bathing, before dressing in white cloth and adorning himself with beautiful ornaments for the sake of initiation. He should then please the BrÄhmaá¹as who performed the rituals of the fire sacrifice with gifts of cows, land, cloth, grain and so on. 109Regarding the preceptor as the Lord, he should circumambulate him and bow down to him. He should give him the prescribed donation and then dedicate his own body to him. |
cidrÅ«pÄḥ] Od gl. (brahmasvarÅ«pÄḥ)
kuá¹á¸Ädi] V2 add. ÅrÄ«ká¹á¹£á¹Äya namaḥ
tato] B3 Od Edd ato
sadvidhi] Edd pūjayet
kalaÅaá¹] Pa sa kalaÅaá¹
sadvidhīti] Edd ata iti
gaá¹eÅaṠ⦠udvÄsyÄbhyarcya] B2 deest
ká¹topavÄsaḥ] R3 tatopavÄsaḥ
tha] B1 ca
toá¹£ayet] R1 R2 R3 Pa B2 Od tarpayet
suÅobhano ⦠san] B2 deest
tasmai] B2 Od tais taiḥ
samarpayet] V1 sarpayet
mantradaká¹£inÄ] Edd deest
As these are mentioned below, in 2.107.
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tathÄ1 ca2 daÅama3skandheâ iyad eva hi sacchiá¹£yaiḥ kartavyaá¹ guruniá¹£ká¹tam4 | yad vai viÅuddhabhÄvena sarvÄrthÄtmÄrpaá¹aá¹ gurau ||110|| niá¹£ká¹taá¹ pratyupakÄraḥ | sarveá¹£Äm arthÄnÄm ÄtmanaÅ cÄrpaá¹am ||110|| athÄbhiá¹£ecanavidhiḥ5 yÄgÄlayÄd uttarasyÄm ÄÅÄyÄá¹ snÄnamaá¹á¸ape | pÄ«á¹he niveÅya taá¹ Åiá¹£yaá¹ kÄrayec choá¹£aá¹Ädikam6 ||111|| guruká¹tyaá¹ likhati yÄgetyÄdi á¹£aá¸bhiḥ | ÄÅÄyÄá¹ diÅi | atra cÄyaá¹ vidhir draá¹£á¹avyaḥ | gomayÄdinopalipte vivikte vitÄnÄdyalaá¹ ká¹te maá¹á¸ape padmasvastikÄdikam uddhá¹tya tatra pÄ«á¹haá¹ sthÄpayitvÄ tasmiá¹Å ca Åiá¹£yaá¹ pÅ«rvÄbhimukham upaveÅya svayaá¹7 ca tadabhimukham upaviÅya Åoá¹£aá¹adahanaplÄvanÄdirÅ«pÄá¹ bhÅ«taÅuddhiá¹ tasya kÄrayed iti ||111|| pÄ«á¹hanyÄsÄntam akhilaá¹8 mÄtá¹kÄnyÄsapÅ«rvakam | nyÄsaá¹9 Åiá¹£yatanau ká¹tvÄ pÄ«á¹hamantreá¹a pÅ«jayet ||112|| pÅ«jayet taddeha eva bhagavantam uddiÅya puá¹£pÄñjaliá¹ kuryÄd ity arthaḥ ||112|| sadÅ«rvÄká¹£atapuá¹£pÄá¹10 ca mÅ«rdhni Åiá¹£yasya rocanÄm | nidhÄya kalaÅaá¹ tasyÄntike vÄdy11ÄdinÄ nayet ||113|| |
As is also said in the Tenth Canto (BhP 10.80.41):1 110For this much true disciples should do for the sake of the preceptor: to give themselves and all their belongings to the preceptor with a pure mind. [â¦] Rules for the Anointment 111One should make the disciple sit down on a seat in a bathing pavilion to the north of the sacrificial area and then performing the Drying up and so on on him. In verses 2.111â116, the author describes the duties of the preceptor. [â¦] Here the following procedure should be considered. Having drawn lotuses, svastikas and other auspicious symbols in a solitary pavilion smeared with cow dung and decorated with a canopy and so on, he should establish a seat there and invite the disciple to sit on it, facing east. Having sat down facing the disciple, he should then perform the rituals of BhÅ«taÅuddhi for him, that is, Drying, Burning, Flooding and so on (5.65â73). 112Having performed all the NyÄsas on the body of the disciple, beginning with MÄtá¹kÄ NyÄsa and ending with PÄ«á¹ha NyÄsa, he should worship him with the PÄ«á¹ha mantra.2 He should worship him, the Lord that he has directed into this body, by offering flowers in his cupped hands. This is the meaning. 113Having placed GorocanÄ3 together with KuÅa grass and flowers on the head of the disciple, he should bring the pitcher to his side to the accompaniment of music and so on. |
tathÄ] Edd atha dÄ«ká¹£Äá¹ gapÅ«jÄ | tathÄ
ca] Od ÅrÄ«-
daÅama] V2 R1 R2 R3 Pa B2 B3 ante ÅrÄ«-
niá¹£ká¹tam] B1 B2 -niá¹£ká¹tim : Od -niá¹£ká¹taiḥ
vidhiḥ] R2 R3 add. 11
choá¹£aá¹Ädikam] Od gl. (Åoá¹£aá¹adahanaplÄvanarÅ«pÄá¹ bhÅ«taÅuddhiá¹ kÄrayet)
svayaá¹] Edd ins. ca
akhilaá¹] Od ins. marmam
nyÄsaá¹] B2 Od nyÄset
puá¹£pÄá¹] R3 -puá¹£pÄá¹Å
vÄdy] R2 cÄdy-
In RAC p. 36.
The PÄ«á¹ha mantra is given at 5.144â145: oá¹ namo bhagavate viá¹£á¹ave sarvabhÅ«tÄtmane vÄsudevÄya sarvÄtmasaá¹yogayogapadmapÄ«á¹hÄtmane namaḥ.
GorocanÄ or orpiment is an intensly yellow pigment made from cowâs urine or bile.
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dÅ«rvÄká¹£atapuá¹£pasahitÄá¹ gorocanÄm | tayÄ tilakaá¹ tasya1 kÄrayed iti kecid Ähuḥ | tasya Åiá¹£yasyÄntike kalaÅaá¹ pÅ«rvasaá¹ská¹takumbhaá¹ viÅvastasÄdhujanahastena nayet | ÄdiÅabdena viprÄÅÄ«rvÄdamaá¹ galaghoá¹£agÄ«takÄ«rtanÄdi ||113|| ÅrÄ«ká¹á¹£á¹am atha samprÄrthya guruḥ kumbhasya vÄsasÄ | nÄ«rÄjya Åiá¹£yaá¹ tanmÅ«rdhni nyasyet tatpallavÄdikam ||114|| athÄnantaraá¹ he2 bhagavan madÄ«yÄntaḥkaraá¹e sannidhiviÅeá¹£aá¹ ká¹tvÄ ÅiÅor asya sÄdhuguá¹asampannasyÄnugrahaá¹ kartum arhasÄ«ti sam3prÄrthya | svayam uttarÄbhimukho vÄmahastena kumbhaá¹ dhÄrayan | kumbhamukhavartivastreá¹a Åiá¹£yaá¹ nÄ«rÄjya | tatkumbhamukhasthapallavÄdikaá¹ Åiá¹£yasya4 mastake ârpayed iti vidhir atra draá¹£á¹avyaḥ ||114|| tad uktamâ vidhivat kumbham uddhá¹tya tanmukhasthÄn suradrumÄn5 | ÅiÅoḥ6 Åirasi vinyasya mÄtá¹kÄá¹ manasÄ japet7 || iti8 ||115|| tad evÄbhivyañjayati vidhivad iti | suradrumÄn kumbhamukha9nyastÄn10 aÅvattha11pallavÄn ity12 arthaḥ ||115|| tataḥ kumbhÄmbhasÄ Åiá¹£yaá¹ proká¹£ya trir mÅ«lamantrataḥ | viprÄÅÄ«r maá¹ galodghoá¹£air13 abhiá¹£iñcen manÅ«n paá¹han ||116|| vÄratrayaá¹ mÅ«lamantreá¹a prathamaá¹14 proká¹£ya paÅcÄt kumbhaá¹ taá¹15 karÄbhyÄá¹ gá¹hÄ«tvÄ tajjalena Åiá¹£yasya sarvÄá¹ gaá¹ pÅ«rayan mÅ«rdhany abhiá¹£ekaá¹ kuryÄd ity arthaḥ | manÅ«n mantrÄn16 ||116|| |
[â¦]. Some say that he should make a Tilaka with the GorocanÄ. With the help of trusted saintly persons he should bring the pitcher, the waterpot that has been sanctified earlier on, to the side of the disciple. And so on refers to the blessings of BrÄhmaá¹as, auspicious sounds, songs, chanting and so on. 114Now, after praying to blessed Ká¹á¹£á¹a, the preceptor should do NÄ«rÄjana1 of the disciple with the cloth from the pitcher and then place the flowers and so on from it on his head. Now, after this, the guru should pray: âO Lord! Make yourself especially present in my mind and be pleased to give this child of saintly qualities your blessing.â2 Himself facing the north, he should hold the pitcher in his left hand and do NÄ«rÄjana of the disciple with the cloth covering the opening of the pitcher. He should then place the flowers and so on that covered the pitcher on the head of the disciple. These are the rules to be considered in this regard. As it is said:3 115Having taken hold of the pitcher in the correct way, he should place the flowers from its top on the head of the disciple and recite the MÄtá¹kÄs in his mind. The author demonstrates these rules with the present verse. The flowers refer to the AÅvattha blossoms placed on top of the pitcher. 116Then he should sprinkle the disciple three times with the root mantra. Accompanied by the blessings of BrÄhmaá¹as and auspicious sounds, he should then ceremonially bathe him with water from the pitcher reciting the mantras. He should first sprinkle him three times with the root mantra and then, grasping the pitcher with both hands, bathe the head of the disciple with its water, so that it covers all of his body. This is the meaning. [â¦] |
tasya] B1 deest
he] V1 B1 B2 B3 deest
sam] B1 B2 deest
Åiá¹£yasya] B1 tacchiá¹£yasya
suradrumÄn] R2 om.
ÅiÅoḥ] Od gl. Åiá¹£yasya
japet] R1 R2 R3 Pa B2 Od japann
iti] V1 V2 Va B1 B3 Edd deest
mukha] B1 deest
nyastÄn] V1 V2 B1 B3 -nyastÄ- : B2 -nyastÄÅ cÄtha-
aÅvattha] B2 deest
pallavÄn ity] V1 -pallavÄnÄ«ty
ghoá¹£air] B2 -vÄdyair
mÅ«lamantreá¹a prathamaá¹] B1 transp.
taá¹] B2 B3 tat-
mantrÄn] B2 add. paá¹han san
NÄ«rÄjana is circling sacred items such as lights and incense clockwise around an object of worship. In this occation, it is the cloth of the pitcher that is circled around the disciple.
This prayer is found in NPÂ 1.37, but with samprapannasya (fully surrendered) instead of sÄdhuguá¹asampannasya (full of saintly qualities).
ÅTÂ 5.106cdâ107ab. The ÅT and several mss. reads japan at the end, since the sentence of the ÅT continues. Apparently, the author of the HBV has changed the word to the optative here to make this into a complete sentence.
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athÄbhiá¹£ekamantrÄḥ vasiá¹£á¹hasaá¹hitÄyÄmâ surÄs tvÄm abhiá¹£iñcantu brahmaviá¹£á¹umaheÅvarÄḥ | vÄsudevo jagannÄthas tathÄ saá¹kará¹£aá¹o vibhuḥ1 | pradyumnaÅ cÄniruddhaÅ ca2 bhavantu vibhavÄya3 te4 ||117|| Äkhaá¹á¸alo âgnir bhagavÄn yamo vai nirá¹tis tathÄ | varuá¹aḥ pavanaÅ caiva dhanÄdhyaká¹£as tathÄ Åivaḥ56 | brahmaá¹Ä sahitÄ hy ete7 dikpÄlÄḥ pÄntu vaḥ8 sadÄ ||118|| kÄ«rtir laká¹£mÄ«r dhá¹tir medhÄ puá¹£á¹iḥ ÅraddhÄ kriyÄ matiḥ9 | buddhir lajjÄ vapuḥ ÅÄntir mÄyÄ nidrÄ ca bhÄvanÄ ||119|| etÄs tvÄm abhiá¹£iñcantu10 rÄhuḥ ketuÅ ca pÅ«jitÄḥ1112 | devadÄnavagandharvÄ yaká¹£arÄká¹£asapannagÄḥ13 ||120|| á¹á¹£ayo munayo gÄvo devamÄtara eva ca | devapatnyo dhruvo14 nÄgÄ15 daityÄ16 apsarasÄá¹17 gaá¹Äḥ ||121|| dÄnavÄ danoḥ putrÄḥ daityÄ diteḥ putrÄ iti bhedaḥ ||120â121|| astrÄá¹i sarvaÅastrÄá¹i18 rÄjÄno vÄhanÄni ca | auá¹£adhÄni ca ratnÄni kÄlasyÄvayavÄÅ ca ye ||122|| astrÄá¹i ÅarÄdÄ«ni | ÅastrÄá¹i khaá¸gÄdÄ«ni ||122|| saritaḥ sÄgarÄḥ ÅailÄs tÄ«rthÄni jaladÄ nadÄḥ | ete tvÄm abhiá¹£iñcantu sarva19kÄmÄrthasiddhaye ||123|| atha mantrakathanavidhiḥ20 paridhÄyÄá¹Åuke Åiá¹£ya ÄcÄnto yÄgamaá¹á¸ape | gatvÄ bhaktyÄ guruá¹ natvÄ guror ÄsÄ«ta21 daká¹£iá¹e22 ||124|| |
The Mantra of Ceremonial Bathing In the Vasiá¹£á¹ha Saá¹hitÄ:1 117May the gods bathe you: BrahmÄ, Viá¹£á¹u and MaheÅvara! May VÄsudeva, master of the world, may mighty Saá¹kará¹£aá¹a, Pradyumna and Aniruddha confer might to you. 118May the ten guardians of the directions always protect you: Indra, Agni, Viá¹£á¹u, Yama, Nirá¹ti, Varuá¹a, VÄyu, Kubera, Åiva, BrahmÄ. 119KÄ«rti, Laká¹£mÄ«, Dhá¹ti, MedhÄ, Puá¹£á¹i, ÅraddhÄ, KriyÄ, Mati, Buddhi, LajjÄ, Vapu, ÅÄnti, MÄyÄ, NidrÄ and BhÄvanÄ2â120may they bathe you! RÄhu, Ketu and the revered gods, DÄnavas, Gandharvas, Yaká¹£as, RÄká¹£asas, serpents, 121á¹á¹£is, sages, cows, divine mothers, wives of the gods, Dhruva, NÄgas, Daityas and Apsarasas, 122divine arrows and all the divine swords, the kings, carriers, herbs, jewels, KÄlakeyas, 123rivers, oceans, mountains, holy places and streams of waterâmay they bathe you for the attainment of all of your desired goals. [â¦] Rules for Imparting the Mantra 124Dressed in two cloths, the disciple should do Äcamana within the sacrificial pavilion, go to the preceptor, bow down to him with devotion and then sit down on the right side of the guru. |
vibhuḥ] B1 B3 prabhuḥ
ca] R2 om.
vibhavÄya] RAC vijayÄya
vibhavÄya te] B2 vijÄyate
tathÄ Åivaḥ] RAC tathÄÅvinau
Åivaḥ] Pa ÅivÄḥ
hy ete] B1 Åeá¹£o
vaḥ] B1 te
matiḥ] V2 B1 B3 Edd gatiḥ
abhiá¹£iñcantu] RAC add. tuá¹£á¹iḥ kÄntiḥ ká¹£amÄ tathÄ | ÄdityaÅ candramÄ bhaumo budhajÄ«vasitÄrkajÄḥ || grahÄs tvÄm abhiá¹£iñcantu
rÄhuḥ ⦠pÅ«jitÄḥ] B1 dharmapatnyaḥ susaá¹yatÄḥ
pÅ«jitÄḥ] Va pÅ«ritÄḥ : B1 add. ÄdityaÅ candramÄ bhaumo budhajÄ«vasitÄrkajÄḥ | grahÄs tvÄm abhiá¹£iñcantu rÄhuḥ ketuÅ ca tarpitÄḥ ||
deva ⦠pannagÄḥ] RAC deest
dhruvo] B1 a.c. drumÄ : Edd RAC dhruvÄ
nÄgÄ] Od gÄvo
daityÄ] V1 B1 daityÄÅ cÄ-
daityÄ apsarasÄá¹] B2 daityÄÅ cÄpsarasÄá¹
ÅastrÄá¹i] B2 -ÅÄstrÄá¹i
sarva] B1 Edd dharma-
vidhiḥ] R2 R3 add. 12
ÄsÄ«ta] B2 ÄsÄ«c ca
atha ⦠daká¹£iá¹e] B1 om.
In RAC pp. 35â36.
This seems to be a variant of the standard list of the thirteen wives of Dharma, but the goddesses here are fifteen.
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aá¹Åuke vastrayugmaá¹, navaá¹ sitaá¹ paridhÄya snÄnaÅÄá¹Ä«á¹ aspá¹Åan1 ká¹tÄcamanaḥ san2 | bhaktyÄ natveti | bhagavadbuddhyÄ bahuÅo âá¹£á¹Äá¹ gapraá¹Ämaá¹ sapÄdagrahaá¹aá¹3 ká¹tvety arthaḥ | guros tasya pÅ«rvÄbhimukham upaviá¹£á¹asya prÄg eva ká¹taprÄá¹ÄyÄmaá¹£aá¸aá¹ ganyÄsÄdikasya daká¹£iá¹abhÄge tadekacitto âbhimukho baddhÄñjaliḥ san upaviÅed4 iti jñeyam ||124|| guruḥ5 samarpya gandhÄdÄ«n puruá¹£ÄhÄrasammitam | nivedya pÄyasaá¹ ká¹á¹£á¹e kuryÄt puá¹£pÄñjaliá¹ tataḥ ||125|| ÄdiÅabdena puá¹£padhÅ«pÄdÄ«n6 ||125|| sÄmpradÄyikamudrÄdibhÅ«á¹£itaá¹7 taá¹ ká¹tÄñjalim | pañcÄá¹ gapramukhair nyÄsaiḥ kuryÄc chrÄ«ká¹á¹£á¹asÄc8 chiÅum ||126|| sÄmpradÄyikaá¹ guruparamparÄsiddham | mudrÄ tilakamÄlÄdi svará¹Äá¹ gulÄ«yakÄdi ca tena bhÅ«á¹£itam | ÅiÅuá¹ nijaÅiÅutvena vartamÄnam iti snehaviá¹£ayatÄ sÅ«citÄ | taá¹ Åiá¹£yam | ÅrÄ«ká¹á¹£á¹asÄt kÅ«ryÄt ÅrÄ«9ká¹á¹£á¹Äya samarpayet ||126|| nyasya pÄá¹italaá¹ mÅ«rdhni tasya kará¹e ca daká¹£iá¹e | á¹á¹£yÄdiyuktaá¹ vidhivan mantraá¹ vÄratrayaá¹ vadet ||127|| dÄ«rghamantraá¹ ca Åiá¹£yasya yÄvad Ägrahaá¹aá¹ paá¹het | gurudaivatamantraikyaá¹ Åiá¹£yas taá¹10 bhÄvayan paá¹het ||128|| tasya Åiá¹£yasya mÅ«rdhni svakaratalaá¹ nidhÄya | vidhivad ity atrÄyaá¹ vidhir draá¹£á¹avyaḥ | nimÄ«litanayanaá¹ Åiá¹£yaá¹ paá¹Äntarita upaviá¹£á¹o gurur idaá¹ vadet | divyadá¹á¹£á¹yÄ11 bhagavantam avalokayeti | tataḥ suvará¹aÅalÄkayÄ taá¹ vaká¹£asi spá¹Ået | atha Åiá¹£yo mahÄphalam ekaá¹ dattvÄ vaded idaá¹ | mayi prasÄ«da locanÄbhyÄá¹ vilokayeti | ajñÄnatimirÄndhasyetyÄdi paá¹hec ca | athonmÄ«litanayanasya Åiá¹£yasya tanau bhagavantam ÄvirbhÅ«taá¹ |
Dressed in two cloths means wearing new white cloth, not touching the bathing cloth and having done Äcamana. He should bow down with devotion: the meaning is that thinking of him as God, he should repeatedly bow down with the eight parts of his body, grasping his feet. With folded hands and fixing his mind on him, he should sit down on the right side of the preceptor but facing him, while the preceptor sits facing east, having completed his PrÄá¹ÄyÄma, sixfold NyÄsa and so on. 125He should present sandalwood and so on to the preceptor, offer as much rice pudding as a person would eat to Ká¹á¹£á¹a, and then offer flowers in his cupped hands. And so on refers to flowers, incense and so forth. 126With the help of NyÄsas such as that of the five limbs, he should then make over him, the child, decorated with the seals and so on of the tradition and folding his hands, to blessed Ká¹á¹£á¹a. He should make over or offer him, the disciple, to blessed Ká¹á¹£á¹a. The word child implies an affectionate relation, that the disciple is now his child. He should be decorated with things such as seals, Tilaka and garlands of the tradition, that have been established by preceptorial succession, as well as golden finger-rings and so on. 127Touching the palm of his hand to his head, he should utter the mantra three times into his right ear in the correct way together with its seer and so on, 128but a long mantra should be recited until the disciple grasps it. Meditating on the unity between preceptor, divinity and mantra, the disciple should then recite it. [â¦] In the correct way: this is the procedure to consider. Seated behind a cloth, the preceptor should say this to the disciple, who should keep his eyes shut: âSee the Lord with divine sight!â He should then touch his eyes with a golden probe. Now the disciple should give him a great fruit and say as follows: âBe merciful to me and turn your eyes to me!â He should also recite the verse beginning with âI bow to the blessed preceptor, who with a spatula and the ointment of knowledge â¦â1 Then, considering that the Lord |
ÅÄá¹Ä«á¹ ⦠aspá¹Åan] Edd -vÄso âspá¹Åan
sitaṠ⦠san] B2 deest
sapÄdagrahaá¹aá¹] B1 deest
upaviÅed] V1 upadiÅet
guruḥ] B2 guruá¹
dhÅ«pÄdÄ«n] V1 -dhÅ«padÄ«pÄn
bhÅ«á¹£itaá¹] Od gl. (sÄmpradÄyikaá¹ guruparamparÄsiddam | mudrÄ tilakamÄlÄdi svará¹Äá¹ gulÄ«yakÄdi ca tena bhÅ«á¹£itam | ÅiÅuá¹ nijaÅiÅutvena vartamÄnaá¹ iti snehaviá¹£ayatÄ sÅ«citÄ |)
chrÄ«ká¹á¹£á¹asÄc] Od gl. (ÅrÄ«ká¹á¹£á¹ÄdhÄ«naá¹ kuryÄt)
ÅrÄ«] B1 deest
taá¹] R1 saá¹-
divyadá¹á¹£á¹yÄ] B2 dÄ«vyaá¹ divyÄ
See the commentary to HBVÂ 2.222 below.
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bhÄvayan gandhÄdibhir alaá¹ ká¹tya pañcopacÄraiÅ ca sampÅ«jya sumuhÅ«rte gÄ«tavÄdyÄdimaá¹ galaghoá¹£eá¹a1 Åiá¹£yasya Åirasi karatalaá¹ nyasya á¹á¹£icchandodevatÄdikam upadiÅya mÅ«lamantraá¹ vÄratrayaá¹ daká¹£iá¹akará¹e brÅ«yÄd iti | Ä samyak grahaá¹aá¹2 yÄvat Åiá¹£yeá¹a mantro yÄvatÄ dhá¹to3 bhavet tÄvad vÄraá¹ paá¹hed ity arthaḥ | guruÅ ca devatÄ ca mantraÅ ca teá¹£Äm aikyaá¹ cintayan taá¹ mantram uccÄrayet ||127â128|| sÄká¹£ataá¹ gurur ÄdÄya vÄri Åiá¹£yasya daká¹£iá¹e | kare ârpayed vadan mantro âyaá¹ samo âstv Ävayor4 iti ||129|| itaḥparam ayaá¹ mantro mama tava ca samo âstu tulyaphalado5 bhavatv ity etad vadan ||129|| svasmÄj jyotirmayÄ«á¹ vidyÄá¹ gacchantÄ«á¹ bhÄvayed guruḥ6 | ÄgatÄá¹ bhÄvayec chiá¹£yo dhanyo âsmÄ«ti viÅeá¹£ataḥ ||130|| svasmÄd gacchantÄ«á¹ mantrÄtmikÄá¹ vidyÄm | dhanyo âsmÄ«ti ca viÅeá¹£ato bhÄvayet ||130|| mahÄprasÄdaá¹7 Åiá¹£yÄya dattvÄ tatpÄyasaá¹ guruḥ | nidadhyÄd aká¹£atÄn mÅ«rdhni tasya yacchan ÅubhÄÅiá¹£aḥ8 ||131|| guruá¹Ä ká¹payÄ dattaá¹ Åiá¹£yaÅ cÄvÄpya9 taá¹ manum | aá¹£á¹ottaraÅataá¹ japtvÄ samayÄn10 Åá¹á¹uyÄt11 tataḥ ||132|| tad bhagavanniveditaá¹ puruá¹£ÄhÄraparimitaá¹ mahÄprasÄdarÅ«paá¹ pÄyasaá¹ dattvÄ | ÅubhÄÅiá¹£aḥ | Äyur Ärogyam aiÅvaryam avinÄÅaḥ svayaá¹ jayaḥ | saubhÄgyaá¹ ca punaÅ cÄyur | yuá¹£mÄkaá¹ cÄstu sarvadÄ || ityÄdy uktÄḥ | japtvÄ Ävartya, tatas tasmÄd guroḥ sakÄÅÄt samayÄn ÄcÄrÄn nyÄsadhyÄnÄdÄ«n anyÄn api vaiá¹£á¹avadharmÄn12 Åá¹á¹uyÄt ||131â132|| |
has appeared in the body of the disciple, who has opened his eyes, the preceptor should decorate him with sandalwood paste and so on, worship him with five articles and at an auspicious time, accompanied by the auspicious sounds of singing and instruments, place his palm on the head of the disciple, instruct him in the seer, metre, divinity and so on, and then utter the root mantra three times in his right ear. Until the disciple grasps it means that he should recite it as many times as needed until the mantra becomes fixed. [â¦] 129Placing Aká¹£ata and water into the right hand of the disciple, the preceptor should say this mantra: âMay it be the same for us!â. He should say: âFrom now on, may this mantra be the same, may it give the same fruit for me and for you.â 130The preceptor should visalise the effulgence of the mantra leaving himself, and the again disciple should visualise it entering him, thinking, âI am fortunate!â [â¦] 131The preceptor should give the MahÄprasÄda rice pudding to the disciple and place Aká¹£ata on his head, praying for his welfare. 132Having received the mantra by the grace of the preceptor, the disciple should recite it a hundred and eight times and then hear the regulations. He should give the disciple the personâs portion of rice pudding that had been offered to the Lord and that now is MahÄprasÄda.1 Praying for his welfare means statements such as âLife, health, majesty, unceasing victory itself, welfare and again lifeâmay you always enjoy themâ. Having recited, repeated the mantra, he should then hear from the preceptor the regulations, the customs of NyÄsa, meditation and so on, as also other Vaiá¹£á¹ava rules. |
ghoá¹£eá¹a] B2 -ghoá¹£aiḥ
grahaá¹aá¹] B2 grahaá¹e
dhá¹to] B2 vá¹to
Ävayor] Od gl. (gurudaivatayoḥ)
do] V2 B3 -prado
guruḥ] B2 gurum
mahÄprasÄdaá¹] Od gl. (mahÄprasÄdarÅ«paá¹ pÄyasam)
ÅubhÄÅiá¹£aḥ] Od gl. (Äyur Ärogyam aiÅvaryam avinÄÅaḥ saubhÄgyaá¹ ca ÅubhÄÅiá¹£aḥ)
cÄvÄpya] B3 cÄvÄhya
samayÄn] R2 om.
Åá¹á¹uyÄt] Od gl. (vaiá¹£á¹avadharmÄdÄ«n Åá¹á¹uyÄt)
dharmÄn] B3 -dharmÄdÄ«n
If one would offer for example a whole pot of rice pudding to Ká¹á¹£á¹a, the whole amount would become his PrasÄda (grace) after the offering is finished, even though not everything from the pot was on the offering plate. However, the part that was on the offering plate is even more sanctified and therefore known as MahÄprasÄda (great grace).
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atha samayÄḥ1 ÅrÄ«nÄradapañcarÄtreâ2 svamantro nopadeá¹£á¹avyo vaktavyaÅ ca na saá¹sadi | gopanÄ«yaá¹ tathÄ ÅÄstraá¹3 raká¹£aá¹Ä«yaá¹ ÅarÄ«ravat ||133|| vaiá¹£á¹avÄnÄá¹ parÄ bhaktir ÄcÄryÄá¹Äá¹ viÅeá¹£ataḥ | pÅ«janaá¹ ca yathÄÅakti tÄn4 ÄpannÄá¹Å ca pÄlayet ||134|| ÅÄstraá¹ ÅrÄ«bhÄgavatÄdi pÅ«jÄdisambandhi vÄ5 | ÄpannÄn ÄpadgatÄn sataḥ ||133â134|| prÄptam6 ÄyatanÄd viá¹£á¹oḥ ÅirasÄá¹7 praá¹ato vahet | niká¹£iped ambhasi tato na pated avanau yathÄ ||135|| prÄptaá¹ nirmÄlyÄdi | ata evoktaá¹ tatraiva prÄyaÅcittaprakaraá¹e8 | viá¹£á¹or niveditaá¹ prÄpya niká¹£ipet yatra kutracit | ayogyasyÄthavÄ dadyÄt so âyam910 aá¹£á¹a11Åataá¹ japet || iti12 ||135|| somasÅ«ryÄntarasthaá¹ ca gavÄÅvatthÄgni13madhyagam | bhÄvayed daivataá¹ viá¹£á¹uá¹ guruvipraÅarÄ«ragam ||136|| yatra yatra parivÄdo14 mÄtsaryÄc chrÅ«yate guroḥ | tatra tatra na vastavyaá¹ niryÄyÄt saá¹smaran harim ||137|| yaiḥ ká¹tÄ ca guror nindÄ vibhoḥ ÅÄstrasya nÄrada | nÄpi taiḥ saha vastavyaá¹ vaktavyaá¹1516 vÄ kathañcana ||138|| vibhoḥ bhagavataḥ ||138|| pradaká¹£iá¹e prayÄá¹e17 ca pradÄne18 ca viÅeá¹£ataḥ | prabhÄte ca19 pravÄse ca svamantraá¹ bahuÅaḥ smaret ||139|| svapne vÄká¹£i20samaká¹£aá¹21 vÄ ÄÅcaryam22 atihará¹£adam | akasmÄd yadi jÄyeta na khyÄtavyaá¹2324 guror vinÄ ||140|| |
The Regulations In the NÄrada PañcarÄtra (16.301, 307cdâ308ab, 311cdâ312ab, 322, 324â325, 326cdâ328ab):1 133One should not teach others oneâs mantra or utter it publicly; likewise, one should keep the scripture secret and protect it likes oneâs own body. 134One should have the highest devotion for the Vaiá¹£á¹avas and especially for the preceptors and one should perform worship as one is able and care for the unfortunate. The scripture refers to texts such as the blessed BhÄgavata or else to those connected to worship. The unfortunate means saints who have fallen into misfortune. 135One should humbly carry on oneâs head that which has come from the house of Viá¹£á¹u and then place it into water; one should not throw it away just anywhere. That which has come: offered flowers and so on. As it is said in the same book, in connection to expiation (25.39): âHe who throws away something offered to Viá¹£á¹u just anywhere or gives it to an undeserving person should do a hundred and one recitations.â 136One should consider Lord Viá¹£á¹u to reside in the sun and the moon, in cows, the AÅvattha tree, fire, the preceptor and the BrÄhmaá¹as. 137One should never stay in a place where one hears jealous censure of the preceptor but depart, remembering Hari. 138O NÄrada, one should never stay or talk with those who slander the preceptor, the Lord or scripture. [â¦] 139One should repeatedly remember oneâs mantra in the morning, while doing circumambulations, when setting out, when away from home and especially when giving gifts. 140If one unexpectedly sees something wonderful and very exciting either in a dream or before oneâs very eyes, one should not tell it to anyone except for the preceptor. |
samayÄḥ] R2 R3 add. 13
rÄtre] V2 Va add. ca
ÅÄstraá¹] Od gl. (ÅrÄ«bhÄgavatÄdi pÅ«jÄ)
tÄn] Od gl. (vaiá¹£á¹avÄnÄm ÄcÄryÄnÄm)
sambandhi vÄ] B2 lac.
prÄptam] Od gl. (nirmÄlyÄdi prÄptam)
ÅirasÄá¹] V2 B3 R3 ÅirasÄ
tatraiva ⦠prakaraá¹e] B1 deest
so yam] V1 V2 siá¹haá¹
yam] B2 âpi : B3 âham
aá¹£á¹a] B2 mantra-
iti] B1 deest
gavÄÅvatthÄgni] B2 gavÄdy athÄgni- : Od gavÄká¹£am agni-
parivÄdo] R3 parÄ«vÄdo
vastavyaá¹ vaktavyaá¹] B2 transp.
vaktavyaá¹] Pa2 i.m.
prayÄá¹e] B2 pradÄne : Od gl. (yÄtrÄkÄle)
pradÄne] B2 durgatau : Od prasthÄne : Od gl. (gamane)
ca] B1 om.
svapne vÄká¹£i] B2 paroká¹£aá¹ vÄ : Od svaparoká¹£aá¹ : Od gl. (apratyaká¹£am)
samaká¹£aá¹] B1 B3 -samaká¹£e
ÄÅcaryam] Od sÄÅcÄryam
na khyÄtavyaá¹] B2 neká¹£itavyaá¹
khyÄtavyaá¹] Pa khyÄnavya
Many of the verses left out have been or will be given elsewhere, such as two verses on how to utter the name of the guru (HBVÂ 1.92â93).
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pañcarÄtrÄntareâ1 samayÄá¹Å ca pravaká¹£yÄmi saá¹ká¹£epÄt pañcarÄtrakÄn2 | na bhaká¹£ayen matsyamÄá¹saá¹ kÅ«rmaÅÅ«karakÄá¹s tathÄ ||141|| matsyamÄá¹se niá¹£iddhe3 âpi punaḥ kÅ«rmÄdiniá¹£edhaḥ kadÄcid rogÄdinÄ mÄá¹sÄÅino âpy avaÅyaá¹ tadvarjanÄya ||141|| kÄá¹syapÄtre na bhuñjÄ«ta na plaká¹£avaá¹apatrayoḥ | devÄgÄre na niá¹£á¹hÄ«vet4 ká¹£utaá¹5 cÄtra6 vivarjayet | na sopÄnatka7caraá¹aḥ praviÅed antaraá¹ kvacit ||142|| devÄgÄra ity agre âpy anuvartata eva | tataÅ cÄntaraá¹ devÄgÄrÄbhyantaram ity arthaḥ | kvacit kadÄcid api | yad vÄ, kasmiá¹Åcid api devÄgÄre ||142|| ekÄdaÅyÄá¹ na cÄÅnÄ«yÄt8 paká¹£ayor ubhayor api | jÄgaraá¹ niÅi kurvÄ«ta viÅeá¹£Äc cÄrcayed vibhum ||143|| viÅeá¹£Äd iti anyatithibhyo viÅeá¹£eá¹a ekÄdaÅyÄá¹ tatrÄpi viÅeá¹£ato jÄgaraá¹enÄrcayed9 ity arthaḥ ||143|| sammohanatantre caâ gopayed devatÄm iá¹£á¹Äá¹ gopayed10 gurum Ätmanaḥ | gopayec ca nijaá¹ mantraá¹ gopayen nijamÄlikÄm || iti11 ||144|| caturyukÅatasaá¹khyeá¹£u prÄg guroḥ samayeá¹£u ca | Åiá¹£yeá¹Äá¹ gÄ«ká¹teá¹£v eva dÄ«ká¹£Ä kaiÅcana manyate ||145|| samaya12Åravaá¹e matÄntaraá¹ likhati caturyug iti | prÄk prathamaá¹ guroḥ sakÄÅÄd aá¹ gÄ«ká¹teá¹£v eva ||145|| |
In another PañcarÄtra:1 141I will now briefly tell you the regulations of the PañcarÄtrakas! Do not eat fish, meat, tortoise or pork. Even though fish and meat are forbidden (2.165), tortoise and so on is further forbidden to prohibit the eating of [such kinds of meat] even for those who sometimes eat meat because of illness or some other such reason. 142Do not eat off a brass plate or off Plaká¹£a- or Vaá¹a-leaves. Do not spit in the temple and also avoid sneezing there. Never go inside with shoes on your feet. The words âin the templeâ should be supplied in the latter cases here as well. Inside therefore means inside the temple. [â¦] Never can also mean nowhere inside the temple. 143Do not eat on the EkÄdaÅÄ« of either fortnight; keep vigil during the night and perform special worship of the Lord. Special: since EkÄdaÅÄ« is different from other lunar days, one should especially at that time worship by keeping awake. This is the meaning. And in the Sammohana Tantra: 144Keep your chosen deity secret, keep your preceptor secret, keep your mantra secret, keep your rosary secret! 145Some hold that initiation occurs only when the disciple before the preceptor agrees to one hundred and four regulations. In this verse, the author describes another opinion as to hearing the regulations. [â¦] |
pañcarÄtrÄntare] R1 pañcarÄtre ca
rÄtrakÄn] Edd V1 Od -rÄtrakÄt : V2 -rÄtrikÄt : B1 -rÄtrikÄn
mÄá¹se niá¹£iddhe] B2 -niá¹£edhe âpi matsyÄdayaḥ sarvamÄá¹saniá¹£edhaḥ siddho
niá¹£á¹hÄ«vet] Od gl. (mukhavisarjana)
ká¹£utaá¹] B2 ká¹£utaÅ
cÄtra] R2 vÄtra
sopÄnatka] B2 sopÄnatkÄá¹£á¹ha-
cÄÅnÄ«yÄt] B2 Od bhuñjÄ«ta
jÄgaraá¹enÄrcayed] V1 B2 jÄgare ârcayed : V2 jÄgaraá¹e ârcayed
gopayed] R1 -payet om.
iti] R3 deest
samaya] B1 B2 mantra-
Given as âNÄrada PañcarÄtraâ in JM 15a.
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tathÄ ca1 viá¹£á¹uyÄmaleâ guruḥ parÄ«ká¹£ayec chiá¹£yaá¹ saá¹vatsaram atandritaḥ2 | niyamÄn vihitÄn varjyÄn ÅrÄvayec ca catuḥÅatam3 ||146|| vihitÄn vidheyÄn ity arthaḥ | caturyukta4Åatam5 ||146|| brÄhme muhÅ«rta utthÄnaá¹ mahÄviá¹£á¹oḥ prabodhanam | nÄ«rÄjanaá¹ ca vÄdyena prÄtaḥsnÄnaá¹ vidhÄnataḥ ||147|| tatrÄdau dvipañcÄÅadvihitÄn Äha brÄhma ityÄdinÄ cintanam ity antena ||147|| viÅuddhÄhatayugvastradhÄraá¹aá¹ devatÄrcanam | gopÄ«candanamá¹tsnÄyÄḥ sarvadÄ cordhvapuá¹á¸rakam ||148|| viÅuddhaá¹ ca pavitram6 | Ähataá¹ ca nÅ«tanam | pÄá¹hÄntare viÅuddhena janenÄhá¹tam ÄnÄ«taá¹ yat yugvastraá¹ vastrayugmaá¹ tasya dhÄraá¹am | devatÄyÄ nijeá¹£á¹adaivatasya arcanaá¹ tarpaá¹ÄdinÄ jale pÅ«janam | pÄá¹hÄntare âpi sa evÄrthaḥ ||148|| pañcÄyudhÄnÄá¹ vidhá¹tiÅ caraá¹Ämá¹tasevanam | tulasÄ«maá¹i7mÄlÄdibhÅ«á¹£ÄdhÄraá¹am anvaham8 ||149|| nirmÄlyodvÄsanaá¹ viá¹£á¹os taccandanavilepanam | ÅÄlagrÄmaÅilÄpÅ«jÄ pratimÄsu ca bhaktitaḥ | nirmÄlyatulasÄ«bhaká¹£as tulasyavacayo vidheḥ ||150|| ÅÄlagrÄmaÅilÄyÄá¹ pÅ«jÄ pratimÄsu ca9 pÅ«jayaty10 eá¹£a eko niyamaḥ | nirmÄlyatulasyÄ bhaká¹£aḥ bhaká¹£aá¹aá¹ | bhÅ«á¹£eti vÄ pÄá¹haḥ | bhÅ«á¹£aá¹atvena mastakÄdau dhÄraá¹am ity arthaḥ | vidher yathÄvidhÄ«ty arthaḥ ||150|| |
As it is said in the Viá¹£á¹u YÄmala:1 146The preceptor should diligently observe the disciple for a year. Then he should have him hear the one hundred and four rules, both injunctions and prohibitions: [â¦] 147Arising at the watch of Brahman; waking up great Viá¹£á¹u; doing his NÄ«rÄjana with music; the morning bath according to the rules; ⦠Here the author first gives the fifty-two injunctions, beginning with arising at the watch of Brahman and ending with remembrance [at 2.162]. 148Dressing in two pure and new cloths; worship of the Lord; always wearing vertical Tilaka made of GopÄ«candana mud; ⦠[â¦] The meaning of another reading of the first line is that one should dress in two cloths brought by a pure person.2 Worship of the Lord refers to worship of the chosen Lord in water by oblations and so on. This is the meaning also of the other reading.3 149Wearing the five weapons; honouring the foot-nectar; wearing ornaments such as TulasÄ« or pearl necklaces daily; 150removing the flowers offered to Viá¹£á¹u; smearing oneself with his sandalwood paste; devotedly worshiping the ÅÄlagrÄma stone or images; eating offered TulasÄ«; picking TulasÄ« according to the rules; ⦠Worship of the ÅÄlagrÄma stone or images is one injunction. [â¦] Instead of eating offered TulasÄ« another reading is âdecorating withâ. The meaning is to wear offered TulasÄ« as ornaments on the head and so on. [â¦] |
ca] B2 deest
atandritaḥ] Od gl. (niralasaḥ)
catuḥÅatam] Od gl. (catuḥÅatasaá¹khyakÄn)
yukta] B2 -yuktaá¹
Åatam] B1 add. ÅrÄ«ká¹á¹£á¹aḥ
ca pavitram] B2 transp.
maá¹i] B2 -mÄnya-
anvaham] Od gl. (pratyaham)
ca] B1 deest
pūjayaty] V1 pūjety
This text has not been printed. Burnell (1880: 205) mentions a manuscript of 138 folios that appears to be a conversation between Åiva and NÄrada retold by Mudgala.
This reading (viÅuddhÄhá¹ta-) would seem to make more sense, as a literal understanding of the first reading would mean that the disciple would need to wear new clothes every day.
Unfortunately, the commentator does not provide the other reading.
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vidhinÄ tÄntrikÄ« sandhyÄ ÅikhÄbandho hi karmaá¹i | viá¹£á¹upÄdodakenaiva pitá¹á¹Äá¹ tarpaá¹akriyÄ | mahÄrÄjopacÄraiÅ ca ÅaktyÄá¹ sampÅ«janaá¹ hareḥ ||151|| ÅaktyÄá¹ Åaktau satyÄm | Åaktyeti pÄá¹he âpi1 sa evÄrthaḥ | evam agre âpi2 ||151|| viá¹£á¹ubhaktyavirodhena nityanaimittikÄ« kriyÄ | bhÅ«taÅuddhyÄdikaraá¹aá¹ nyÄsÄḥ sarve yathÄvidhi ||152|| yÄ viá¹£á¹ubhaktyÄ saha viruddhÄ na bhavatÄ«ty arthaḥ | pÄá¹hÄntaraá¹ spaá¹£á¹am ||152|| navÄ«naphalapuá¹£pÄder bhaktitaḥ sannivedanam | tulasÄ«pÅ«janaá¹ nityaá¹ ÅrÄ«bhÄgavatapÅ«janam ||153|| trikÄlaá¹ viá¹£á¹upÅ«jÄ ca purÄá¹aÅrutir anvaham | viá¹£á¹or niveditÄnÄá¹ vai vastrÄdÄ«nÄá¹ ca dhÄraá¹am ||154|| purÄá¹ÄnÄá¹ ÅrÄ«bhÄgavatÄdÄ«nÄá¹ Årutiḥ Åravaá¹am ||153â154|| sarveá¹£Äá¹ puá¹yakÄryÄá¹Äá¹ svÄmidá¹á¹£á¹yÄ pravartanam | gurvÄjñÄgrahaá¹aá¹ tatra viÅvÄso guruá¹odite ||155|| svÄmidá¹á¹£á¹yÄ bhagavadÄjñÄbuddhyÄ | yathÄ niyukto âsmi tathÄ karomÄ«ti buddhyÄ vÄ | yad vÄ, svÄmÄ«tibuddhyÄ3 dÄsabhÄvenety arthaḥ ||155|| yathÄsva4mudrÄracanaá¹ gÄ«taná¹tyÄdi bhaktitaḥ | Åaá¹ khÄdidhvanimÄá¹ galya5lÄ«lÄdyabhinayo hareḥ | nityahomavidhÄnaá¹ ca balidÄnaá¹ yathÄvidhi ||156|| yathÄsvaá¹6 nijamantradevatÄnusÄreá¹a mudrÄá¹Äá¹ racanaá¹ bandhanam7 | tathÄ8 sveti pÄá¹he âpi9 sa evÄrthaḥ ||156|| |
151Performing Tantric SandhyÄ in the proper way; tying the tuft of hair for the sake of rituals; offering oblations to the forefathers with water from the feet of Viá¹£á¹u; worshipping Hari with royal items, if able; ⦠If able means if one has the means. That is also the meaning of the reading âaccording to ability.â The same applies to cases below as well [e.g., 2.160]. 152Performing the mandatory and occasional rituals in a way that does not conflict with devotion to Viá¹£á¹u; performing the rites of BhÅ«taÅuddhi, etc, and all the NyÄsas according to the rules; ⦠[In a way that does not conflict with the devotion to Viá¹£á¹u] means performing those rituals that are not in conflict with devotion to Viá¹£á¹u. The other reading is clear.1 153Devotedly offering fresh fruits and flowers; regular worship of TulasÄ«; worship of the blessed BhÄgavata; 154worship of Viá¹£á¹u at the three times of the day; daily hearing the PurÄá¹as; wearing clothes and other items that have been offered to Viá¹£á¹u; ⦠Hearing the PurÄá¹as means listening to texts such as the blessed BhÄgavata. 155Performing all good deeds seeing the Master; honoring the orders of the preceptor; keeping faith in the words of the preceptor; ⦠Seeing the Master means considering the order of the Lord, or thinking, âAs I am directed, so I shall act.â Or else it means, thinking âmy Masterâ, that is, having the mood of a servant. 156Producing the MudrÄs of oneâs own; devoted song; dance; producing the auspicious sounds of the conch and so on; showing the signs of the play of Hari; performing the daily fire sacrifice; offering tribute in the correct way; ⦠Producing the MudrÄs of oneâs own: affixing such MudrÄs as are conformable to the divinity of oneâs mantra. The meaning of the reading âand of oneâs ownâ is also the same. |
pi] B1 deest
pi] B2 add. ÅrÄ«ÅrÄ«govinda jayati || ÅrÄ«ÅrÄ«rÄdhÄká¹á¹£á¹a jayati || ÅrÄ«ÅrÄ«hariḥ || ÅrÄ«ÅrÄ«??jayati ||
yad ⦠svÄmÄ«tibuddhyÄ] B1 deest
yathÄsva] V1 V2 R1 R2 R3 Pa B2 Od yathÄrtha-
mÄá¹ galya] Pa B2 -mÄá¹ galyaá¹
yathÄsvaá¹] V1 V2 yathÄrthaá¹
bandhanam] B1 B2 dhÄraá¹am
tathÄ] V2 B1 B2 yathÄ
pi] B1 deest
Again, we do not have access to the other reading mentioned.
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sÄdhÅ«nÄá¹ svÄgataá¹ pÅ«jÄ Åeá¹£anaivedyabhojanam | tÄmbÅ«laÅeá¹£agrahaá¹aá¹ vaiá¹£á¹avaiḥ1 saha saá¹ gamaḥ ||157|| viÅiá¹£á¹a2dharmajijñÄsÄ daÅamyÄdidinatraye | vrate niyamataḥ svÄsthyaá¹ santoá¹£o yena kena vai ||158|| parvayÄtrÄdikaraá¹aá¹ vÄsarÄá¹£á¹akasadvidhiḥ3 | viá¹£á¹oḥ sarvartucaryÄ4 ca mahÄrÄjopacÄrataḥ ||159|| svÄgataá¹ pÅ«jÄ cety5 eka eva niyamaḥ | viÅeá¹£ato dharmasya vaiá¹£á¹avaká¹tyasya | yad vÄ, viÅiá¹£á¹adharmasya bhagavaddharmasya6 jijñÄsÄ | daÅamyÄdidinatrayeá¹£u7 daÅamyekÄdaÅÄ«dvÄdaÅÄ«á¹£u yadvrataá¹ ca bhaká¹£aá¹Ädiniyamas tasmin niyamena8 niÅcayena9 svÄsthyaá¹ ÅraddhayÄ sthairyam ity arthaḥ | parva janmÄá¹£á¹amyÄdimahotsavaḥ | yÄtrÄ devÄlayÄdigamanaá¹, ÄdiÅabdena tulasÄ«puá¹£pa10vÄá¹ikÄditattadvidhÄnaá¹ | vÄsarÄá¹£á¹akaá¹ aá¹£á¹a mahÄdvÄdaÅyaḥ | tasya11 sadvidhiḥ satkÄraḥ | yathÄvidhi12 pratipÄlanam ity arthaḥ | sarveá¹£u á¹tuá¹£u vasantÄdiá¹£u caryÄ tattatkÄlÄ«napuá¹£pÄdibhiḥ paricaryÄ dolÄndolanÄdikriyÄ vÄ | sÄ ca mahÄrÄjopacÄrataḥ Åaktau satyÄm iti jñeyam ||157â159|| sarveá¹£Äá¹ vaiá¹£á¹avÄnÄá¹ ca vratÄnÄá¹ paripÄlanam | gurÄv Ä«ÅvarabhÄvaÅ ca tulasÄ«saá¹ grahaḥ sadÄ13 ||160|| ÅayanÄdyupacÄraÅ ca rÄmaskandÄdi14cintanam ||161|| Åayanaá¹ ÅayyÄ | ÄdiÅabdÄt pÄdasaá¹vÄhanÄdiḥ | tatra15 tattadrÅ«po vÄ upacÄrah | rÄmÄdÄ«nÄá¹ cintanaá¹16 | rÄmaá¹ skandaá¹17 hanÅ«mantaá¹ vainateyaá¹ vá¹kodaram | Åayane yaḥ smaren18 nityam19 || ityÄdy20 ukteḥ ||161|| sandhyayoḥ Åayanaá¹ naiva na Åaucaá¹ má¹ttikÄá¹ vinÄ | tiá¹£á¹hatÄcamanaá¹ naiva tathÄ gurvÄsanÄsanam ||162|| adhunÄ varjyÄn dvipañcÄÅan niyamÄn Äha sandhyayor ityÄdinÄ sadety antena | tathÄ21Åabdena naiveti sarvatrÄgre âpy anuvará¹yate ||162|| |
157Welcoming and worshipping the saints; eating the remains of offerings; partaking of the leavings of betelnut; keeping the company of Vaiá¹£á¹avas; 158enquiring about the particular Dharma; restrictedly and contentedly observing the three-day vow of DaÅamÄ« and so on; being satisfied with whatever comes; 159observing the Parvas, the festivals and so on; following the Eight Days; worshipping Viá¹£á¹u in all the seasons and with regal items, ⦠Welcoming and worshipping is one observation. The particular Dharma means that one should enquire about the duties of Vaiá¹£á¹avas, or else it means enquiring about the particular Dharma of the Lord. Restrictedly and contently observing the three day vow of DaÅamÄ« and so on means to keep the vow of DaÅamÄ«, EkÄdaÅÄ« and DvÄdaÅÄ« faithfully and following the rules for eating and so on. The Parva refers to JanmÄá¹£á¹amÄ« and so on, the festivals to visiting temples and so on; and so on refers to the particular rules for maintaining TulasÄ« and flower gardens. The Eight Days are the eight MahÄdvÄdaÅÄ«s; to follow them means to show them proper regard, that is, to observe them according to the rules. Worship in all the seasons means serving [the Lord] with various fruits and other items that are seasonal to spring and so on, or else it refers to rituals such swinging the Lord on a swing. If one is able, one should perform these rites with regal items. That is the meaning. 160Observing all the Vaiá¹£á¹ava vows; considering the preceptor as God; regularly gathering TulasÄ«; 161offering a bed and so on; and thinking about RÄma, Skanda and others. And so on refers to acts such as massaging the feet. [â¦] Thinking about RÄma and others refers to statements such as âOne who while lying down remembers RÄma, Skanda, HanumÄn, Garuá¸a and BhÄ«ma ....â1 162Not sleeping at the junctions of the day; not to bathe without mud; not to do Äcamana while standing; also sitting on the seat of the preceptor; ⦠Beginning with not sleeping and ending with PrasÄda of Viá¹£á¹u [at 2.176], the author now lists the fifty-two prohibitions. The word also means nor indeed; it should be supplied everywhere below as well. |
vaiá¹£á¹avaiḥ] B2 i.m.
viÅiá¹£á¹a] R2 Pa viÅeá¹£a-
sÄdhÅ«nÄṠ⦠vidhiḥ] Od om.
caryÄ] Od gl. (sarvartupÅ«jÄ ca)
cety] V1 vety
bhagavaddharmasya] V1 deest
trayeá¹£u] V1 B1 -traye
niyamena] V1 B1 B2 deest
niyamena niÅcayena] V2 deest
puá¹£pa] B3 deest
tasya] B2 rep.
satkÄraḥ yathÄvidhi] B1 deest
sadÄ] R1 tathÄ
rÄmaskandÄdi] V12 add. i.m. rÄmÄdÄ«nÄá¹ cetyeva pÄá¹haḥ : Va Pa p.c. rÄsakrÄ«á¸Ädi- : Edd rÄmÄdÄ«nÄá¹ ca
tatra] Edd deest
cintanaá¹] V2 B2 deest
rÄmaṠ⦠skandaá¹] B2 rÄmaskandhaá¹
yaḥ ⦠smaren] V1 B1 B3 saá¹smaren
nityam] Edd add. duḥsvapnaḥ tasya naÅyati
Ädy] V1 V2 B2 deest
tathÄ] B1 yathÄ-
Edd adds the rest of this verse, well-known even today: â⦠will not see a nightmare.â
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gurvagre pÄdavistÄracchÄyÄyÄ laá¹ ghanaá¹ guroḥ | Åaktau snÄnakriyÄhÄnir devatÄrcanalopanam ||163|| devatÄnÄá¹ gurÅ«á¹Äá¹ ca pratyutthÄnÄdyabhÄvanam | guroḥ purastÄt pÄá¹á¸ityaá¹ prauá¸hapÄda1kriyÄ tathÄ ||164|| praty2utthÄnÄdÄ«nÄm abhÄvanam akaraá¹am ity arthaḥ | prauá¸hapÄdalaká¹£aá¹am uktam | ÄsanÄrÅ«á¸hapÄdas tu jÄnunor vÄtha jaá¹ ghayoḥ | ká¹tÄvasakthiko yas tu prauá¸ha3pÄdaḥ sa ucyate4 ||164|| amantratilakÄcÄmau5 nÄ«lÄ«vastravidhÄraá¹am | abhaktaiḥ saha maitryÄdi6 asacchÄstraparigrahaḥ | tucchasvarga7sukhÄsaktir8 madyamÄá¹saniá¹£evaá¹am ||165|| mantraá¹ vinÄ tilakam ÄcÄmaÅ cÄcamanam9 iti | dvÄbhyÄm eka eva niyamaḥ ||165|| mÄdakauá¹£adhasevÄ10 ca masurÄdyannabhojanam | ÅÄkaá¹ tumbÄ« kaliá¹ gÄdi11 tathÄbhaktÄnnasaá¹ grahaḥ | avaiá¹£á¹avavratÄrambhas12 tathÄ japyam avaiá¹£á¹avam ||166|| ÄdiÅabdena dagdhÄnnÄdi | ÄdiÅabdÄt vá¹ntÄkÄdi13 | abhaktÄt avaiá¹£á¹avÄt annasya saá¹ grahaḥ parigrahaḥ14 | saá¹ grahaÅabdena ká¹£utpÄ«á¸ayodarabharaá¹amÄtrÄnnagrahaá¹am anujñÄtam ||166|| abhicÄrÄdi15karaá¹aá¹ ÅaktyÄá¹ gauá¹opacÄrakam | ÅokÄdipÄravaÅyaá¹ ca digviddhaikÄdaÅÄ«vratam16 ||167|| |
163Stretching out oneâs feet in front of the preceptor; stepping over the shadow of the preceptor; omitting the rite of bathing, even though able; neglecting to worship the Lord; 164failing to rise up and so on in front of the gods or the preceptors; affecting to be learned in front of the preceptor; squatting; ⦠[â¦] The characteristics of squatting are explained as follows (4.165): âKeeping the feet on the seat or tying up the knees or shanks is called squatting.â 165Doing Tilaka or Äcamana without mantra; wearing dark cloth; cultivating friendliness and so on with non-devotees; studying false scriptures; hankering after the insignificant pleasures of heaven; consuming alcohol or meat; ⦠[â¦] Doing Tilaka or Äcamana without mantra is one prohibition. 166Using intoxicating herbs; eating Masura beans and similar foodstuffs; cooked greens,1 bottle gourd (Lagenaria Vulgaris), Kaliá¹ ga2 and so on; collecting food from non-devotees; undertaking non-Vaiá¹£á¹ava vows; reciting non-Vaiá¹£á¹ava mantras; ⦠Similar foodstuffs refers to scorched rice and so on. And so on refers to stalks and so on. Collecting food from non-devotees means accepting food from non-Vaiá¹£á¹avas. The word collecting allows accepting enough food to appease oneâs hunger and thirst. 167Engaging in malevolent rituals and such; resorting to secondary items when able not to; becoming overpowered by sorrow and so on; following a vow on an EkadaÅÄ« that is touched by DaÅamÄ«;3 168discriminating between |
pÄda] R2 -vÄda-
praty] B1 B2 abhy-
prauá¸ha] B2 rÅ«á¸ha-
ucyate] V1 V2 B1 add. iti
tilakÄcÄmau] B2 -tilakÄdyau ca
maitryÄdi] Pa maitrÄdi
svarga] Edd -saá¹ ga-
saktir] B2 -bhuktir
cÄcamanam] B1 Äcamaá¹am
mÄdakauá¹£adhasevÄ] Od yadayanniá¹£edhasevÄ
kaliá¹ gÄdi] B3 kaliá¹ gyÄdi : Edd kalañjÄdi
vratÄrambhas] R3 -vratÄnÄá¹ ca
vá¹ntÄkÄdi] B3 gl. (vÄrttÄkyÄdi)
parigrahaḥ] B2 deest
abhicÄrÄdi] Od gl. (mÄraá¹Ädi)
dig ⦠vratam] Od gl. (daÅamÄ«viddhÄ ekÄdaÅÄ«vrataá¹ na kartavyam)
It is unclear what kind of cooked greens is referred to here, as many green leafy vegetables are called ÅÄka and most are eaten by all Vaiá¹£á¹avas. HBV will later (8.138â141) mention fifteen recommended types of ÅÄka but also (8.153) forbid the eating of jÄlikÄÅÄka, âwebbed greensâ.
I am not sure what foodstuff this refers to. Edd reads kalañja instead, which is understood by VidyÄratna (and MiÅra, following him) to mean game caught with poisoned arrows.
The details of the EkÄdaÅÄ« vow, including this, will be extensively covered in chapters 12 and 13.
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Åuklaká¹á¹£á¹ÄvibhedaÅ cÄsadvyÄpÄro vrate tathÄ | Åaktau phalÄdibhuktiÅ ca ÅrÄddhaá¹ caikÄdaÅÄ«dine ||168|| dig daÅamÄ« | vrate asadvyÄpÄraḥ dyÅ«takrÄ«á¸Ädi ||167â168|| dvÄdaÅyÄá¹ ca divÄsvÄpas tulasyavacayas tathÄ | tatra viá¹£á¹or divÄsnÄnaá¹ ÅrÄddhaá¹ haryaniveditaiḥ ||169|| tatra dvÄdaÅyÄm ||169|| vá¹ddhÄv atulasÄ«ÅrÄddhaá¹1 tathÄ ÅrÄddham avaiá¹£á¹avam | caraá¹Ämá¹tapÄne âpi ÅuddhyarthÄcamanakriyÄ ||170|| vá¹ddhau vá¹ddhiÅrÄddhe | tulasÄ«á¹ vinÄ ÅrÄddham | avaiá¹£á¹avaá¹ vaiá¹£á¹avajanarahitaá¹ bhagavadaniveditÄnnÄdivihitaá¹ vÄ | caraá¹Ämá¹tapÄne saty api Åuddhyartham itarajalapÄna2vihitÄcamanavat3 | yad vÄ,4 kathañcit pÅ«rvajÄtaÅuddheḥ pÄvitryÄyÄcamanam ity arthaḥ ||170|| kÄá¹£á¹hÄsanopaviá¹£á¹ena vÄsudevasya pÅ«janam | pÅ«jÄkÄle âsadÄlÄpaḥ karavÄ«rÄdipÅ«janam56 ||171|| karavÄ«raÅabdena gá¹ha7karavÄ«ram | ÄdiÅabdÄc cÄrkÄdi jñeyam | tena yad8 bhagavataḥ pÅ«janaá¹ tat ||171|| Äyasaá¹ dhÅ«papÄtrÄdi tiryakpuá¹á¸raá¹ pramÄdataḥ | pÅ«jÄ cÄsaá¹ská¹tair dravyais tathÄ cañcalacittataḥ9 ||172|| |
the light and dark fortnights;1 engaging in deceitful conduct during a vow; eating fruits and so on even when able not to; celebrating ÅrÄddha2 on the day of EkÄdaÅÄ«; ⦠[â¦] Deceitful conduct during a vow refers to gambling and so on. 169Sleeping during the day on DvÄdaÅÄ«; picking TulasÄ«; bathing Viá¹£á¹u on that day; performing ÅrÄddha with items not offered to Viá¹£á¹u; ⦠On that day means on DvÄdaÅÄ«. 170Doing Vá¹ddhiÅrÄddha3 without TulasÄ«; non-Vaiá¹£á¹ava ÅrÄddha; doing Äcamana for purification after drinking foot-nectar; ⦠[â¦] Non-Vaiá¹£á¹ava ÅrÄddha means a ÅrÄddha without Vaiá¹£á¹avas or without food offered to the Lord. Doing Äcamana after drinking foot-nectar means doing Äcamana with other water for purification even after one has drunk foot-nectar.4 Alternatively, it simply means doing Äcamana for purification when one has somehow already attained purification. 171Worshipping VÄsudeva sitting on a wooden seat; unnecessary talk at the time of worship; worshipping with oleander flowers and so on; ⦠Oleander means the domestic oleander.5 And so on refers also to the Arka (Calotropis Gigantea) and similar flowers. [â¦] 172Incense holders and others made of iron; wearing a horizontal Tilaka by mistake; worshipping with items that have not been cleaned or with an unsteady mind; ⦠|
vá¹ddhÄv atulasÄ«ÅrÄddhaá¹] Va2 gl. vá¹ddhau vá¹ddhiÅrÄddhe tulasÄ«á¹ vinÄ ÅrÄddham
pÄna] V2 -pÄne
vihitÄcamanavat] Edd -vihitÄcamanaá¹
yad vÄ] Edd yathÄ
pÅ«jÄ â¦ pÅ«janam] Od deest
pūjanam] Pa -pūjane
gá¹ha] B1 graha-
yad] B1 tad-
cittataḥ] V1 -cintataḥ
This refers to EkÄdaÅÄ«, that Vaiá¹£á¹avas maintain should be celebrated during both the light and dark fortnights. SmÄrtas usually hold that EkÄdaÅÄ« needs to be celebrated only during the light fortnight.
ÅrÄddha means the rituals performed for deceased ancestors.
Vá¹ddhiÅrÄddha means a ÅrÄddha ritual performed not on the ordinarily mandated dates but a sacrifice to the ancestors in conjunction with some other festival day.
Generally, eating and drinking causes impurity, but drinking the water that has bathed the feet of the Lord (caraá¹Ämá¹ta, foot-nectar) is already supremely purifying. The purify oneself after drinking it would be deemed offensive.
This is a conjecture for gá¹hakaravÄ«ra.
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pramÄdato âpi ||172|| ekahastapraá¹ÄmÄdi akÄle svÄmidarÅanam | paryuá¹£itÄdiduá¹£á¹ÄnÄm annÄdÄ«nÄá¹ nivedanam ||173|| ÄdiÅabdena ekapradaká¹£iá¹Ädi | etat1 sarvam agre lekhyaá¹ tattatprakaraá¹e viÅeá¹£ato âbhivyaktaá¹ bhÄvi | tathÄpi sukhabodhÄyÄtra kiñcid vivá¹tam ||173|| saá¹khyÄá¹ vinÄ mantrajapas tathÄ mantraprakÄÅanam | sadÄ ÅaktyÄá¹ mukhyalopo gauá¹akÄlaparigrahaḥ ||174|| ÅaktyÄá¹ Åaktau satyam api2 | kadÄsaktyetipÄá¹he3 kutsitakarmÄdyabhiniveÅena mukhyakÄlasya lopaḥ | ata eva gauá¹akÄlasya parigraha ity eka eva niyamaḥ ||174|| prasÄdÄgrahaá¹aá¹ viá¹£á¹or varjayed vaiá¹£á¹avaḥ sadÄ | catuḥÅataá¹ vidhÄ«n etÄn niá¹£edhÄn ÅrÄvayed guruḥ ||175|| aá¹ gÄ«kÄre ká¹te bÄá¸haá¹ tannÄ«rÄjanapÅ«rvakam | devapÅ«jÄá¹ kÄrayitvÄ daká¹£akará¹e manuá¹ japet || iti4 ||176|| bÄá¸ham aá¹ gÄ«kÄre Åiá¹£yeá¹a teá¹£Äá¹ svÄ«kÄre ká¹te sati, tasya Åiá¹£yasya nÄ«rÄjana5pÅ«rvakam ||176|| tataÅ cotthÄya pÅ«rá¹ÄtmÄ daá¹á¸avat praá¹amed gurum | tatpÄdapaá¹ kajaá¹ Åiá¹£yaḥ pratiá¹£á¹hÄpya6 svamÅ«rdhani ||177|| tasya guroḥ pÄdapaá¹ kajaá¹ svÄ«ya7mÅ«rdhani pratiá¹£á¹hÄpya ciraá¹ bhaktyÄ nidhÄya ||177|| atha nyÄsÄn guruḥ svasmin ká¹tvÄntaryajanaá¹ tathÄ | sÄá¹£á¹aá¹ sahasraá¹ tanmantraá¹ svaÅakty8aká¹£ataye japet9 ||178|| |
By mistake means even by mistake. 173Bowing down with only one hand and so on; seeing the Master at the improper time; offering food and other items that are stale or bad in some other way; ⦠And so on means doing only one round of circumambulation and so on. All of this will be described and explained in detail in the proper context below (8.359â364, 389â394). Nevertheless, something is shown here as well for ease of understanding. 174Reciting mantras without keeping count; revealing the mantra; regularly to give up primary times, even though able; to make use of secondary times; ⦠[â¦] In the case of the reading kadÄsaktyÄ the meaning is to give up the primary time because of attachment to despicable actions and the like. To make use of secondary times is a separate observation.1 175And not to accept the PrasÄda of Viá¹£á¹uâa Vaiá¹£á¹ava should always avoid these. The preceptor should explain these one hundred and four prescriptions and prohibitions, 176and after the disciple has accepted them by saying, âso be itâ, he should do NÄ«rÄjana of him, have him worship the Lord and then recite the mantra into his right ear. [â¦] 177Then the disciple should get up with a satisfied heart and prostrate to the preceptor like a stick. He should place his lotus feet on his own head. He should place or hold his, the guruâs, lotus feet on his head with devotion for a long time. 178Now, after the preceptor has performed the NyÄsas on himself and then the internal worship, he should recite the mantra a thousand and eight times to |
etat] Edd yady api etat
api] B1 deest
pÄá¹he] B3 ins. tu
iti] B1 deest
nÄ«rÄjana] B1 ins. -vidhi-
pratiá¹£á¹hÄpya] B3 pratiá¹£á¹hÄya
svīya] V1 B3 svakīya-
svaÅakty] Va2 gl. svaÅakteḥ aká¹£ataye ahÄnaye svasÄmarthyaraká¹£aá¹Ärtham ity arthaḥ |
atha ⦠japet] R12 i.m.
Many observations (e.g. EkÄdaÅÄ«) have a primary time allotted for them and a secondary time meant for emergencies when performing the proper rituals at the primary time is impossible. Both of these prohibitions refer to wantonly exchanging the primary time for the secondary one.
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Åiá¹£yaḥ kumbhÄdi tat sarvaá¹ dravyam anyac ca Åaktitaḥ | dattvÄbhyarcya guruá¹ natvÄ viprÄn sampÅ«jya bhojayet1 ||179|| tam upadiá¹£á¹aá¹2 mantram aá¹£á¹ottarasahasravÄrÄn japet | svaÅakteḥ aká¹£ataye ahÄnaye svasÄmarthyaraká¹£aá¹Ärtham ity arthaḥ3 | tat4 dÄ«ká¹£ÄrthÄnÄ«taá¹ maá¹á¸apasthitaá¹ kumbhÄdikaá¹ sarvam eva dravyam | anyac ca mantradaká¹£iá¹ÄdirÅ«pam | tad uktam | prakÄrÄntaram Älambya guruá¹ yatnena toá¹£ayet | guruputrakalatrÄdÄ«á¹s toá¹£ayet kanakÄdibhiḥ || iti | viprÄn á¹tvijo5 ânyÄn api6 sad7brÄhmaá¹Än ÅaktyÄ samyak pÅ«jayitvÄ ||178â179|| ÅrÄ«guror brÄhmaá¹ÄnÄá¹ ca ÅubhÄÅÄ«rbhiḥ samedhitaḥ | tÄn anujñÄpya gurvÄdÄ«n bhuñjÄ«ta saha bandhubhiḥ ||180|| iti dÄ«ká¹£ÄvidhÄnena yo mantraá¹ labhate guroḥ | sa bhÄgyavÄn cirañjÄ«vÄ« ká¹taká¹tyaÅ ca jÄyate ||181|| samedhitaḥ samyag vardhitaḥ | ity anenoktena | guroḥ8 sakÄÅÄt ||180â181|| tathÄ ca9 sammohanatantre ÅrÄ«10ÅivomÄsaá¹vÄdeâ11 evaá¹ yaḥ kurute martyaḥ kare tasya vibhÅ«tayaḥ | ataḥ paraá¹ mahÄbhÄge nÄnyat karmÄsti bhÅ«tale | yasyÄ12caraá¹amÄtreá¹a sÄká¹£Ät ká¹á¹£á¹aḥ prasÄ«dati13 ||182|| evam uktaprakÄreá¹a, he mahÄbhÄge14 devi ||182|| prÄyaḥ prapañcasÄrÄdÄv ukto âyaá¹ tÄntriko vidhiḥ | dÄ«ká¹£ÄyÄ likhyate divyo vidhiḥ paurÄá¹iko âdhunÄ ||183|| |
maintain his own power unbroken. 179The disciple should give the pitcher and all the other items, as well as other things according to his means, to the preceptor, bow down to him, worship the BrÄhmaá¹as and feed them. He should recite the mantra, the mantra that he has imparted, a thousand and eight times to maintain his own power unbroken or contained, that is, to safeguard his own strength. The pitcher and all the other items refer to the items brought for the sake of the initiation and placed in the pavilion. As well as other things refers to the gift for the mantra and so on. As it is said: âTaking recourse to another mode,1 he should carefully please the preceptor. With gold and similar items he should please the wife and children of the preceptor.â According to his ability, he should also properly worship the BrÄhmaá¹as, the officiating priests and also other true BrÄhmaá¹as. 180Strenghtened by the blessings of the blessed preceptor and the BrÄhmaá¹as, he should bid farewell to the preceptor and the others and eat together with his kinsmen. 181One who receives a mantra from a preceptor according to these rules is fortunate: he will live a long life and attain all of his goals.2 Strengthened means completely developed. [â¦] As it said in the conversation between ÅrÄ« Åiva and UmÄ in the Sammohana Tantra: 182All the majesties are in the hand of the mortal who acts in this way. Greatly fortunate one! There is no higher ritual than this on earth, the mere undertaking of which directly pleases Ká¹á¹£á¹a. Acts in this way: according to the method described. Greatly fortunate one refers to the Goddess. 183This method, described in works such as the PrapañcasÄra, is mainly Tantric. Now will be given the divine initiatory method of the PurÄá¹as. |
Åiá¹£yaḥ ⦠bhojayet] Pa2 i.m.
tam upadiá¹£á¹aá¹] B3 anÅ«padiá¹£á¹aá¹
ity ⦠arthaḥ] V2 deest
tat] B2 yad etad
viprÄn á¹tvijo] B2 transp.
api] Edd deest
sad] B1 su-
guroḥ] B1 ante ÅrÄ«-
ca] B2 Od deest
ÅrÄ«] Od deest
ÅrÄ« ⦠saá¹vÄde] V12 i.m.
yasyÄ] R3 tasyÄ-
prasīdati] V1 R2 R3 Pa add. iti
bhÄge] B1 B2 ins. he
I am not sure if this is the meaning of prakÄrantaram Älambya, but it seems to indicate that the disciple now leaves his previous, passive role, for an active one.
NPÂ 1.43.
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ayaá¹1 likhito yo2 dÄ«ká¹£Ävidhiḥ sa prÄyas tÄntrikaḥ | yataḥ prapañcasÄrÄdau tantroktÄnusÄriá¹i3 granthe uktaḥ | tathÄ ca kramadÄ«pikÄyÄá¹ prapañcasÄrÄdau4 prathitÄtra dÄ«ká¹£etyÄdi | divya iti purÄá¹ÄnÄá¹ mÄhÄtmyaviÅeá¹£Ät | tathÄ ca pÄdme ÅrÄ«ÅivapÄrvatÄ«saá¹vÄde | vedÄrthÄd adhikaá¹ manye5 purÄá¹Ärthaá¹ ca bhÄmini6 | iti | yad vÄ, nijapriyatamÄá¹ ÅrÄ«dharaá¹Ä«á¹ prati pá¹thvÄ«samuddhÄrakeá¹a ÅrÄ«bhagavatÄ sÄká¹£Äd uktatvÄt ||183|| atha7 ÅrÄ«8varÄhapurÄá¹oktadÄ«ká¹£Ävidhiḥ9 idÄnÄ«á¹ Åá¹á¹u me devi pañcapÄtakanÄÅanam | yajanaá¹ devadevasya viá¹£á¹oḥ putravasupradam ||184|| iha janmani dÄridrya10vyÄdhikuá¹£á¹hÄdipÄ«á¸itaḥ | alaká¹£mÄ«vÄn aputras tu yo bhavet puruá¹£o bhuvi | tasya sadyo bhavel laká¹£mÄ«r Äyur vittaá¹ sutÄḥ sukham ||185|| he devi1112 dharaá¹i yajanaá¹ pÅ«jÄvidhim | yad yadi13 svayam evÄyaá¹ bhagavÄn viá¹£á¹us tathÄpi paramavinayÄdinÄ ÄtmÄnaá¹ sÄká¹£Äd anirdiÅan viá¹£á¹or14 ity uktavÄn | evam agre âpi boddhavyam15 ||184â185|| dá¹á¹£á¹vÄ tu16 maá¹á¸ale devi devaá¹ devyÄ samanvitam | nÄrÄyaá¹aá¹ paraá¹ devaá¹ yaḥ paÅyati17 vidhÄnataḥ ||186|| pÅ«jitaá¹ navanÄbhe tu á¹£oá¸aÅÄbja18dale tathÄ19 | ÄcÄryadarÅitaá¹ devaá¹ mantramÅ«rtim ayonijam20 ||187|| kuto laká¹£myÄdikaá¹ bhavati? tad Äha dá¹á¹£á¹veti dvÄbhyÄm | maá¹á¸ale sarvatobhadrÄdau darÅanaprakÄram evÄha21 nÄrÄyaá¹am iti | navanÄbhe cakre á¹£oá¸aÅÄre âá¹£á¹apatre vety arthaḥ | etac cÄgre22 vyaktaá¹ bhÄvi | ÄcÄryopadiá¹£á¹aá¹23 mantramÅ«rtiá¹ devaá¹ yaḥ24 paÅyati mantraá¹ sarvaá¹25 jÄnÄti | tasya laksá¹yÄdikaá¹ sadya eva bhavatÄ«ty arthaḥ ||186â187|| |
The method of initiation given is mainly Tantric, that is, it is given in a text that follows the statements of Tantras such as the PrapañcasÄra. This is also said in the KramadÄ«pikÄ (4.4): âThe initiation here is described in texts such as the PrapañcasÄra â¦â. Divine: because of the particular greatness of the PurÄá¹as. As it is said the Padma PurÄá¹a, in a discussion between the blessed Åiva and PÄrvatÄ« (â): âBeautiful one! The value of the PurÄá¹as exceeds the value of the Vedas.â Alternatively [it is called divine] because it was spoken directly by the blessed Lord who lifted up the earth to his most beloved goddess earth. The Procedure for Initiation in the Blessed VarÄha PurÄá¹a1 184Goddess, hear from me the worship of Viá¹£á¹u, god of gods, that destroys the five types of sins and awards sons and riches! 185That person on earth who in this life is tormented by poverty and diseases such as leprosy, who is unfortunate and without sons will quickly attain fortune, riches, sons, happiness and a long life, ⦠Goddess means goddess earth; worship, rules of worship. Even though this is Lord Viá¹£á¹u himself speaking, because of his great modesty, he does not directly mention himself but rather says of Viá¹£á¹u. Similar instances can be noticed below as well. 186he who having seen the Lord together with the Goddess in a Maá¹á¸ala, o goddess, who properly sees the highest Lord NÄrÄyaá¹a, 187worshipped in a NavanÄbha or a lotus of sixteen petals, the Lord that is shown by the preceptor, whose form is the mantra and who is not born from a womb. Why does he become fortunate and so on? To this question the author replies in verses 186â187. He describes the manner of seeing the Lord in a Sarvatobhadra or similar Maá¹á¸ala beginning with the words âhe who.â The meaning is âwithin a NavanÄbha, a wheel with sixteen spokes or [a lotus] of eight petals.â2 This also will be described later on. One who sees the Lord in the form of the mantra, as indicated by the preceptor, knows the mantra in its totality, and fortune and so on will come quickly to him. This is the meaning. |
ayaá¹] B2 deest
yo] B2 ins. yaá¹
sÄriá¹i] B1 B2 -sÄri-
sÄrÄdau] V2 B1 -sÄra-
manye] Edd mÄnyaá¹
bhÄmini] B2 bhÄvini
atha] R1 deest
ÅrÄ«] V2 Va Edd deest
vidhiḥ] R2 R3 add. 14
dÄridrya] Od dÄridryaá¹
he devi] V1 B3 transp.
devi] B2 ins. he
yad yadi] V1 yady api
viá¹£á¹or] B3 ins. api
boddhavyam] B1 add. iti
dá¹á¹£á¹vÄ tu] B2 iá¹£á¹akÄ-
yaḥ paÅyati] B2 ye paÅyanti
á¹£oá¸aÅÄbja] V1 V2 R3 B2 B3 Åoá¸aÅÄá¹£á¹a-
tathÄ] R1 R2 R3 Pa B2 Od âtha vÄ
ayonijam] JM add. ÄcÄryadarÅitam ityÄdi yathÄcÄryÄdiká¹taá¹ mantraá¹ mÅ«rtidevaá¹ paÅyati | mantra samyak jÄnÄti tasya sadyo laká¹£mÄ«prabhá¹tiá¹ phalÄni bhavatÄ«ty arthaḥ ||
evÄha] B2 Äha
cÄgre] B2 agre : B3 ins. âpi
ÄcÄryopadiá¹£á¹aá¹] B1 B2 B3 ante ya
yaḥ] B1 B2 B3 deest
sarvaá¹] B3 Edd saá¹yak
VarÄha PurÄá¹a 98.7â55, but taken first hand from JMÂ 111aâ115b.
For a picture of the NavanÄbha Maá¹á¸ala, see Appendix Three.
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kÄrttike mÄsi1 ÅuddhÄyÄá¹ dvÄdaÅyÄá¹ tu viÅeá¹£ataḥ2 | sarvÄsu ca yajed devaá¹ dvÄdaÅÄ«á¹£u3 vidhÄnataḥ ||188|| saá¹krÄntau ca mahÄbhÄge candrasÅ«ryagrahe âpi vÄ | yaḥ paÅyati hariá¹ devaá¹ pÅ«jitaá¹ guruá¹Ä Åubhe | tasya sadyo bhavet tuá¹£á¹iḥ pÄpadhvaá¹so âpy aÅeá¹£ataḥ4 ||189|| dÄ«ká¹£ÄkÄlam Äha kÄrttika iti sÄrdhena | ÅuddhÄyÄá¹ ÅuklÄyÄm | sarvÄsv iti mÄrgaÅÄ«rá¹£mÄghÄdicatuá¹£á¹ayaÅrÄvaá¹ÄÅvinÄnÄá¹ ÅuklÄdvÄdaÅÄ«á¹£u ceti granthÄntarÄnusÄrato jñeyam | tathÄ saá¹krÄntÄv iti | tattanmÄsasaá¹ká¹Äntiá¹£v apÄ«ty arthaḥ | evam agre âpi boddhavyam ||188â189|| sa sÄmÄnyo hi devÄnÄá¹ bhavatÄ«ti na saá¹Åayaḥ ||190|| brÄhmaá¹aká¹£atriyaviÅÄá¹ ÅÅ«drÄá¹Äá¹ ca parÄ«ká¹£aá¹am5 | saá¹vatsaraá¹ guruḥ kuryÄj jÄtiÅaucakriyÄdibhiḥ ||191|| devÄnÄá¹6 brahmÄdÄ«nÄá¹ sÄmÄnyaḥ sadá¹Åa7 ity arthaḥ | dÄ«ká¹£ÄdhikÄriá¹a Äha brÄhmaá¹eti sÄrdhadvayena | bhaktÄnÄm iti pÄá¹he âpi sevakÄnÄá¹ ÅÅ«drÄá¹Äm ity arthaḥ8 ||190â191|| upasannÄá¹s tato jñÄtvÄ há¹dayenÄvadhÄrayet | te âpi bhaktimato9 jñÄtvÄ Ätmanaḥ parameÅvaram | saá¹vatsaraá¹ guror10 bhaktiá¹ kuryur11 viá¹£á¹Äv12 ivÄcalÄm ||192|| upasannÄn nikaá¹ÄgatÄn prati, tataḥ saá¹13vatsarÄnantaram eva, jÄtyÄdi14 jñÄtvÄ dÄ«ká¹£ÄyÄ yogyÄ ayogyÄ veti manasÄ vicÄrayet | yad vÄ,15 sahavÄsÄdinÄ nikaá¹avartinaḥ satas tÄn jñÄtvÄ vyavahÄrÄdinÄ parÄ«ká¹£ya há¹dayena buddhyÄ avadhÄrayet, dÄ«ká¹£Äyogyatvena niÅcinuyÄt | yad vÄ, upasannÄn ká¹topasattikÄn dÄ«ká¹£ÄdhikÄriá¹a iti dá¹á¸haá¹ jÄnÄ«yÄd ity arthaḥ |
188One should properly sacrifice to the Lord on every DvÄdaÅÄ« but especially on a pure DvÄdaÅÄ« in the month of KÄrttika, 189fortunate one, on a Saá¹ krÄnti or on a lunar or solar eclipse. Auspicious one, one who sees Lord Hari worshipped by the preceptor immediately attains satisfaction and all of his sins are destroyed. The author explains the time for initiation in a verse and a half beginning with âOne should â¦â. Pure means during the bright fortnight. Every DvÄdaÅÄ« means on the DvÄdaÅÄ«s during the bright fortnights of MÄrgaÅÄ«rá¹£a, MÄgha, ÅrÄvana and AÅvina, in accordance with the statements of other books. On Saá¹ krÄnti means on a Saá¹ krÄnti during these particular months. Similar cases later on should be understood in the same way. 190Without a doubt he becomes equal to the gods. 191For a year the preceptor should observe BrÄhmaá¹as, Ká¹£atriyas, VaiÅyas and ÅÅ«dras with regard to their birth, cleanliness, actions and so on. Equal to the gods means equal to BrahmÄ and the others. In the following verse and a half he describes those who have the eligibility for initiation. Even in the reading bhaktÄnÄm, that word refers to servants, that is, ÅÅ«dras.1 192Having come to know those that have come to him, he should deliberate in his heart. And they, devotedly understanding him as the highest Lord of the self, should unceasingly devote themselves to the guru for a year, as if to Viá¹£á¹u. When a year has passed, he will have come to know the birth and so on of those that have come to him, those who have come to his proximity. He should then in his mind deliberate as to whether they are suitable for initiation or not. Or else, as they have lived together in close proximity, he has come to know them by observing their conduct and so on. He should then deliberate in his heart or understanding, that is, ascertain their suitability for initiation. Or again, those who have come to him refer to who have surrendered unto him; in this case, the meaning is that he should know with certainty that they are eligible for initiation. This is the meaning also of the reading upapannÄn. |
mÄsi] R12 i.m.
viÅeá¹£ataḥ] B1 B3 vidhÄnataḥ
viÅeá¹£ataḥ ⦠dvÄdaÅÄ«á¹£u] V22 i.m.
py ⦠aÅeá¹£ataḥ] R1 B2 Od viÅeá¹£ataḥ
ÅÅ«drÄá¹ÄṠ⦠parÄ«ká¹£aá¹am] JM bhaktÄnÄá¹ tu yathÄ Åá¹á¹u
devÄnÄá¹] B2 sa devÄnÄá¹
sadá¹Åa] B1 B2 deest
arthaḥ] V1 V2 B2 eva
bhaktimato] Od gl. (bhaktimato prati ÄtmÄnaá¹ parameÅvaraá¹ guruá¹ jñÄtvÄ te âpi Åiá¹£yagurau sa??rÄm acalÄá¹ bhaktiá¹ kuryÄt)
guror] R3 gurau
kuryur] B2 kuryÄd
viá¹£á¹Äv] B2 viá¹£á¹or
saá¹] V1 V2 B2 B3 deest
jÄtyÄdi] B3 jÄtyÄdikaá¹
yad vÄ] B2 yathÄ
This is the reading of both the VarÄha PurÄá¹a and the JM. The prima facie meaning of the word bhaktÄnÄm is that it refers back to the three Vará¹as mentioned, that is, that the preceptors should observe devoted BrÄhmaá¹as, Ká¹£atriyas and VaiÅyas. This would disqualify ÅÅ«dras from initiation, something that the HBV does not agree with.
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| upapannÄn1 iti pÄá¹he âpi tathaivÄrthaḥ2 | bhaktimato bhaktiyuktÄn Ätmanaḥ svÄn prati parameÅvaraá¹ guruá¹3 jñÄtvÄ | yad vÄ, á¹£aá¹£á¹hyantam eva padadvayaá¹ | tataÅ ca bhaktimata ity Ätmano viÅeá¹£aá¹aá¹ | yad vÄ, bhaktimantaḥ prÄ«tiyuktÄḥ santaḥ | gurum Ätmanaḥ parameÅvaraá¹ jñÄtvÄ | tataÅ ca bhaktimata ity Ärá¹£am ||192|| saá¹vatsare4 tataḥ pÅ«rá¹e guruá¹ caiva prasÄdayet ||193|| bhagavaá¹s tvat5prasÄdena saá¹sÄrÄrá¹avatÄraá¹am | icchÄmas tv aihikÄ«á¹6 laká¹£mÄ«á¹ viÅeá¹£eá¹a tapodhana ||194|| teá¹£u yaḥ parÄ«ká¹£itaḥ Åiá¹£yaḥ sa prasÄdayet | tatprakÄram evÄha bhagavann iti | icchÄma7 iti bahutvaá¹ nijaputrÄdyapeká¹£ayÄ ||193â194|| evam abhyarthya medhÄvÄ« guruá¹ viá¹£á¹um ivÄgrataḥ | abhyarcya tadanujñÄto daÅamyÄá¹ kÄrttikasya tu89 ||195|| kṣīravá¹ká¹£asamudbhÅ«taá¹ mantritaá¹ parameá¹£á¹hinÄ | bhaká¹£ayitvÄ ÅayÄ«torvyÄá¹ devadevasya sannidhau ||196|| abhyarthya prÄrthya abhyarcya dhanÄdinÄ sammÄnya tena guruá¹ÄnujñÄtaḥ san10 kṣīrayuktavá¹ká¹£odbhÅ«taá¹ dantakÄá¹£á¹haá¹ parameá¹£á¹hinÄ mÅ«lamantreá¹a mantritaá¹ sÄyaá¹ sandhyÄnantaraá¹ bhaká¹£ayitvÄ devÄlaye bhÅ«mau ÅayÄ«ta ||195â196|| svapnÄn dá¹á¹£á¹vÄ11 guror agre ÅrÄvayeta12 vicaká¹£aá¹aḥ | tataḥ ÅubhÄÅubhaá¹ tadvad Älapet paramo guruḥ | ekÄdaÅyÄm upoá¹£yÄtha snÄtvÄ devÄlayaá¹ vrajet ||197|| tadvad iti13 | svapnÄnusÄreá¹ety arthaḥ | tad uktam | krÅ«rasvapne âdhamÄ dÄ«ká¹£Ä duá¹£á¹asvapne tu madhyamÄ | uttamasvapnapÅ«rvÄ14 tu dÄ«ká¹£Ä sarvottamÄ matÄ15 || iti ||197|| guruÅ ca maá¹á¸alaá¹ bhÅ«mau kalpitÄyÄá¹ tu vartayet | laká¹£aá¹air vividhair bhÅ«miá¹ laká¹£ayitvÄ vidhÄnataḥ ||198|| |
Devotedly understanding him as the highest Lord means understanding with devotion the preceptor as the supreme Lord of the self, that is, of themselves. Alternatively, both words [devotedly and the self] should be understood as being in the genitive case [that is, as the supreme Lord of the devoted self]. Then âdevotedâ is a quality of the self. Or else, understanding the preceptor of the self as the supreme Lord devotedly means with love. In this case, the form bhaktimataḥ [for bhaktimantaḥ] is an archaic irregularity. 193Then, when a full year has passed, one should propitiate the preceptor: 194âLord, great ascetic, by your grace, we desire especially fortune in this life and to cross the ocean of birth and death!â Among the disciples, the one that has been examined should propitiate him. The procedure for that is given here. We desire is in the plural in consideration of the discipleâs sons and other family members. 195After the intelligent one has requested the preceptor in this way, as if in front of Viá¹£á¹u, he should worship him and with his permission, on the DaÅamÄ« day of KÄrttika, 196chew on a twig from a tree with milky sap sanctified with the Highest and lie down on the earth in the presence of the God of gods. [â¦]. Worship means to honour him with wealth and so on. [â¦] With the Highest means with the root mantra. After chewing the twig in the evening, right after the SandhyÄ, he should lie down on the ground in a temple. 197The wise one should speak to the preceptor about his dreams and then the highest preceptor should tell him accordingly the good and the bad. He should then fast on EkÄdaÅÄ«, bathe and go to the temple. Accordingly means in accordance with his dreams. As it is said:1 âA cruel dream foretells an inferior initiation, a bad dream a middling one but from an excellent dream follows the most excellent initiation.â 198The preceptor should mark the earth with various marks and properly fashion a Maá¹á¸ala on prepared ground. 199The wise one should draw a |
upapannÄn] V12 B3 upasanna
upapannÄn ⦠tathaivÄrthaḥ] V1 V2 B1 B2 deest : V12 i.m.
guruá¹] B1 deest
saá¹vatsare] Edd saá¹vatsaraá¹
bhagavaá¹s tvat] Od tataḥ guroḥ
icchÄmas ⦠aihikÄ«á¹] Od iyaá¹ hi laukikÄ«á¹
icchÄma] B2 ima
kÄrttikasya tu] Od atha kÄrttike
tu] B1 a.c. ca
san] Edd ins. kÄrtikasya daÅamyÄá¹
svapnÄn dá¹á¹£á¹vÄ] B2 svapnÄvasthÄá¹ : Od tataḥ suptvÄ
ÅrÄvayeta] Od ÅrÄvayet tu
tadvad iti] B2 deest
uttama ⦠pÅ«rvÄ] V1 B1 uttame svapne pÅ«rvÄ
sarvottamÄ matÄ] B2 sarvottamottamÄ
JMÂ 113b.
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á¹£oá¸aÅÄraá¹ likhec cakraá¹ navanÄbham athÄpi vÄ | aá¹£á¹apatram atho vÄpi likhitvÄ darÅayed budhaḥ ||199|| kalpitÄyÄá¹ saá¹ská¹tÄyÄá¹, vartayet viracayet,1 vidhÄnata iti | puá¹yÄhaá¹ svastyÄdikaá¹ vÄcayitvetyÄdikaá¹ boddhavyam | evam agre âpy asya padasyÄnuvartanÄd vijñeyam iti dik | pañcavará¹ena rajasÄ yathÄÅobhanaá¹23 likhet4 ||198â199|| netrabandhaá¹ prakurvÄ«ta sitavastreá¹a yatnataḥ | vará¹Änukramataḥ Åiá¹£yÄn puá¹£pahastÄn praveÅayet ||200|| Åuklavastreá¹a netrabandhaá¹ Åiá¹£yÄá¹Äá¹5 kuryÄt | Åiá¹£yÄá¹Äá¹ praveÅanaá¹ ca maá¹á¸alÄntaḥsthÄpitakalaseá¹£u bhagavata indrÄdÄ«nÄá¹ ca pÅ«jÄnantaram eva jñeyam ||200|| navanÄbhaá¹ yadÄ6 kuryÄn maá¹á¸alaá¹ vará¹akair7 budhaḥ | tadÄnÄ«á¹ pÅ«rvato devam indram aindryÄá¹ tu8 pÅ«jayet ||201|| vará¹akaiḥ pañcavará¹aiÅ9 cÅ«rá¹Ädibhiḥ | indram aindryÄá¹ pÅ«jayed ity atra diá¹ maá¹á¸ale ca vinyasyetyÄdivaká¹£yamÄá¹avacanato granthÄnusÄrataÅ caivaá¹10 vidhÄnaá¹ jñeyam | navanÄbhamaá¹á¸ale prÄgÄdikrameá¹Äá¹£á¹aá¹£u diká¹£v aá¹£á¹akalasÄn | madhye caikam ity evaá¹ navakalasÄn akalÄn11 avraá¹Än avadhy12aká¹£atavastrayugmapuá¹£pamÄlÄgandhÄlaá¹ ká¹tÄn antaḥpraká¹£iptapañcapallavasapta13má¹ttikÄ14tÄ«rthodakaparipÅ«ritÄn uparisthÄpita15yavaÅÄlyanyatarapÅ«rá¹asadÄ«paÅarÄvamukhÄn yavÄnÄá¹ vrÄ«hÄ«á¹Äá¹ copari vinyasyÄdau madhyakalase mÅ«lamantreá¹a bhagavantam ÄvÄhanÄdigandhapuá¹£pÄntair upacÄraiḥ sampÅ«jya paÅcÄd indraá¹ pÅ«rvasyÄá¹ diÅi agnyÄdÄ«á¹Å16 ca svasvadiÅi krameá¹a pÅ«jayed iti ||201|| |
wheel with sixteen spokes, a NavanÄbha Maá¹á¸ala or else a lotus of eight petals, and having drawn it, he should show it. Prepared means cleansed. [â¦] By the word âproperlyâ one should understand such things as uttering PUá¹YÄHAM, SVASTI and so on. The same should be understood below as well, following this verse. This is the drift. One should draw with sand of five colours as will look good. 200He should carefully bind their eyes with a white cloth and then lead them in with flowers in their hands, in the order of their Vará¹a. He should bind the eyes of the disciples with white cloth. It should be understood that the leading in of the disciples should take place after the Lord and Indra and the others have been worshipped within the pitchers of the Maá¹á¸ala. 201When the wise one makes a NavanÄbha Maá¹á¸ala with colours, he should first worship the Lord and then Indra in the east. With colours means with flour and so on of five different colours. The following should be understood as the procedure of âWorship Indra in the eastâ, following the book and upcoming statements such as âHaving placed them in the Maá¹á¸ala of the directionsâ (2.209). In a NavanÄbha Maá¹á¸ala there should be eight pitchers in the directions, clockwise and beginning with the east. There should also be a pitcher in the middle. One should place the nine pitchers on barley and rice, white and unbroken;1 they should be decorated on top with Aká¹£ata, a pair of cloths, flower garlands and sandalwood paste, contain five different flowers2 and seven types of earth, be filled with sacred water and stand on shallow plates filled with barley or rice and a light. First one should worship the Lord in the middle pitcher with the root mantra, from invocation and so on up to the items of sandalwood paste and flowers. One after the other, one should then worship Indra in the east and Agni and the others in their own directions. |
viracayet] B3 a.c. vicÄrayet
yathÄÅobhanaá¹] B1 deest
Åobhanaá¹] B3 -Åobhaá¹
likhet] B1 add. ity arthaḥ
netrabandhaá¹ Åiá¹£yÄá¹Äá¹] B2 transp.
yadÄ] B2 Od tadÄ
vará¹akair] Od gl. (raktapÄ«taÅitÄÅitaiḥ)
tu] Od ca
vará¹aiÅ] B3 -vará¹a-
caivaá¹] B2 evaá¹
akalÄn] JM akÄlÄmÅ«lÄn
akalÄn ⦠avadhy] Edd ekÄkÄrÄn avraá¹Än dadhy-
pañcapallavasapta] B1 deest
saptamá¹ttikÄ] V1 samá¹ttikÄn : V2 -saptamá¹ttikÄn
uparisthÄpita] V1 sthÄpita-
agnyÄdÄ«á¹Å] V1 anyÄdÄ«á¹Å
Edd has ekÄkÄrÄn, âhaving the same formâ, while JM (113b) has akÄlamÅ«lÄn, ânot black at the bottomâ.
JM (113b) also adds pañcaratna, five gems.
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lokapÄlam athÄgneyyÄm agniá¹ sampÅ«jayed dvijaḥ | yamaá¹ tad1 anu yÄmyÄyÄá¹ nairá¹tyÄá¹ nirá¹tiá¹ nyaset | varuá¹aá¹ vÄruá¹ÄyÄá¹ ca vÄyuá¹ yÄvavyato2 nyaset3 ||202|| dhanadaá¹ cottare nyasya rudram aiÅÄnagocare4 | pÅ«jyaivaá¹ tu5 vidhÄnena dikpatreá¹£u viÅeá¹£ataḥ | madhya6patre tathÄ viá¹£á¹um arcayet parameÅvaram ||203|| dvijo guruḥ | nyased iti | tatra sthÄpita7kalase ÄvÄhya pÅ«jayed ity arthaḥ | pÅ«jya8 pÅ«jayitvÄ, vidhÄnenety ukter evaá¹ jñeyam | vyÄhá¹tibhiḥ ÅuklÄká¹£ataiḥ indrÄgacchetyÄdiprayogenÄvÄhya praá¹avÄdinÄ caturthÄ«9namo ântena tattannÄmamantreá¹a saÅaktikÄn saparivÄrÄn sÄyudhÄn savÄhanÄn sa10gandhapuá¹£pÄdyair11 upacÄraiḥ sampÅ«jyeti vidhÄneneti padam agre âpy anuvartanÄ«yam ||202â203|| pÅ«rvapatre balaá¹ pÅ«jya12 pradyumnaá¹ daká¹£iá¹e tathÄ | aniruddhaá¹13 tathÄ pÅ«jya14 paÅcime cottare tathÄ15 | pÅ«jayed vÄsudevaá¹ tu16 sarvapÄtakaÅÄntidam ||204|| tato madhyama17kalaÅasyaiva paritaḥ pÅ«rva18daká¹£iá¹apaÅcimottarapatreá¹£u ÅrÄ«saá¹kará¹£aá¹apradyumnÄniruddhavÄsudevÄn krameá¹a tathaiva pÅ«jayed ity Äha pÅ«rveti sÄrdhena ||204|| aiÅÄnyÄá¹ vinyasyec chaá¹ kham ÄgneyyÄá¹ cakram eva ca | saumyÄyÄá¹19 tu gadÄ pÅ«jyÄ vÄyavyÄá¹ padmam eva ca ||205|| nairá¹tyÄá¹20 muá¹£alaá¹ pÅ«jyaá¹ daká¹£iá¹e garuá¸aá¹ tathÄ | vÄmato vinyasyel laká¹£mÄ«á¹ devadevasya buddhimÄn ||206|| dhanuÅ caiva ca khaá¸gaá¹ ca devasya purato nyaset | ÅrÄ«vatsaá¹ kaustubhaá¹ caiva devasya purato ârcayet ||207|| |
202The twice-born one should worship Agni, protector of the earth, in the southeast; he should place down Yama in the south and Nairá¹ti in the southwest. He should place down Varuá¹a in the west and VÄyu in the northwest. 203He should place Kubera in the north and Rudra in the northeast. After he has properly worshipped the protectors of the directions, he should especially worship the highest Lord Viá¹£á¹u on the central petal. The twice-born one means the preceptor. Place down means invoke and worship in the pitchers established there. [â¦] The word properly should be understood as follows. One should invoke them with the VyÄhá¹tis, white Aká¹£ata and the mantra INDRÄGACCHA and so on and then worship them with the items such as sandalwood paste and flowers, using mantras consisting of Praá¹ava, their particular names in the dative case and then NAMAḤ,1 together with their Åaktis, retinue, weapons and carriers.âThe word properly should be supplied below as well. 204One should worship BalarÄma on the eastern petal, Pradyumna in the south; one should worship Aniruddha in the west and the worship VÄsudeva, the dispeller of all sin, in the north. Then, on the petals surrounding the pitcher in the middle to the east, south, west and north, one should worship blessed Saá¹kará¹£aá¹a Pradyumna, Aniruddha and VÄsudeva, one after the other.2 This the author explains in this verse and a half. 205One should place down the conch in the northeast and the disc in the east, but in the north3 one should worship the club and in the northwest the lotus. 206The pestle4 should be worshipped in the southwest and Garuá¸a in the south. One should intelligently place down Laká¹£mÄ« to the left of the God of gods. 207The bow and sword should be placed in front of the Lord; also ÅrÄ«vatsa and Kaustubha5 should be worshipped in front of the Lord. |
tad] V2 tam
yÄvavyato] V12 i.m. vÄyavyÄá¹
varuá¹aṠ⦠nyaset] V2 Va B1 B3 Edd vÄruá¹yaá¹ varuá¹aá¹ caiva vÄyavyÄá¹ pavanaá¹ yajet
gocare] V1 -gocaret
pÅ«jyaivaá¹ tu] B2 Od pÅ«jyavará¹a- : Edd sampÅ«jyaivaá¹
madhya] Edd adhaḥ-
sthÄpita] V1 sthÄpitaá¹
pūjya] Edd sampūjya
caturthī] B2 deest
sa] V1 V2 B3 deest
gandhapuá¹£pÄdyair] V1 B3 gandhapuá¹£pÄntair
pÅ«jya] V2 Va pÅ«jyaá¹
aniruddhaá¹] R12 aniruddhas
pūjya] V1 V2 Va pūjyaṠ: R12 pūjyaḥ
aniruddhaṠ⦠tathÄ] R12 Od2 i.m.
tu] B2 taá¹
madhyama] B3 madhya-
pūrva] V2 pūrvavad
saumyÄyÄá¹] Od gl. (nairá¹tyÄm) : JM yÄmyÄyÄá¹
nairá¹tyÄá¹] R1 nairá¹te
For example, oá¹ indrÄya namaḥ for Indra.
JM (114a) adds that the worship should use the same type of mantras and items as above.
The JM (114a) here reads âin the southâ.
It is unclear to me what the pestle is, as it seems to be different from the club mentioned before.
ÅrÄ«vatsa is a whorl of white hair on the chest of Viá¹£á¹u, the resting place of ÅrÄ«, while Kaustubha is a particular jewel that Viá¹£á¹u wears on the chest.
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evaá¹ pÅ«jya yathÄnyÄyaá¹ devadevaá¹ janÄrdanam | diá¹ maá¹á¸ale ca vinyasya cÄá¹£á¹au1 kumbhÄn2 vidhÄnataḥ | vaiá¹£á¹avaá¹ kalaÅaá¹ caiva navamaá¹ tatra kalpayet3 ||208|| yathÄnyÄyaá¹ yathocitaá¹ pÅ«jya4 sampÅ«jya5 | tac ca kramadÄ«pikÄdyanusÄreá¹a draá¹£á¹avyam ||208|| snÄpayen muktikÄmÄá¹s tu vaiá¹£á¹avena ghaá¹ena tu | ÅrÄ«kÄmÄn6 snÄpayet tadvad aindreá¹Ätha ghaá¹ena tu ||209|| jayapratÄpakÄmÄá¹s tu ÄgneyenÄbhiá¹£ecayet7 | má¹tyuñjayavidhÄnena yÄmyena snÄpanaá¹8 tathÄ ||210|| duá¹£á¹apradhvaá¹sanÄyÄlaá¹9 nairá¹tena10 vidhÄ«yate | ÅÄntaye vÄruá¹yenÄtha pÄpanÄÅÄya vÄyavam11 ||211|| dravyasampattikÄmasya12 kaubereá¹a vidhÄ«yate13 | raudreá¹a jñÄnahetus14 tu lokapÄlaghaá¹Äs tv ime ||212|| tato dhÅ«padÄ«pÄdyair aÅeá¹£air upacÄrair bhagavantam indrÄdÄ«á¹Å ca pÅ«jayitvÄ Åiá¹£yÄya maá¹á¸alaá¹ darÅayitvÄ puá¹£pÄñjalipÅ«rvakaá¹ praá¹Ämaá¹ kÄrayitvÄ vaiá¹£á¹avÄdibhir navabhir eva15 kalaÅaiḥ Åiá¹£yaá¹ snÄpayed iti jñeyam | tatra ca16 kalaÅabhedena phalabhedam Äha snÄpayed iti caturbhiḥ ||210â212|| ekaikena naraḥ snÄtaḥ sarvapÄpavivarjitaḥ | bhaved avyÄhatajñÄnaḥ ÅrÄ«mÄá¹Å17 ca puruá¹£aḥ sadÄ ||213|| kiá¹ punar navabhiḥ snÄto naraḥ pÄtakavarjitaḥ18 | jÄyate viá¹£á¹usadá¹Åaḥ sadyo19 rÄjÄthavÄ punaḥ ||214|| punaÅ caikaikena snÄnasya phalaviÅeá¹£aá¹ samuccitaiÅ ca tair mahÄphalam Äha ekaikeneti dvÄbhyÄm ||213â214|| athavÄ diká¹£u sarvÄsu yathÄsaá¹khyena20 lokapÄn21 | pÅ«jayet sva22svanÄmnÄ tu23 á¹£aá¸bhinnena24 vidhÄnataḥ25 ||215|| |
208Having in this way properly worshipped JanÄrdana, God of gods, one should also in the correct way place the eight pitchers in the directions of the Maá¹á¸ala, as well as fashion the ninth pitcher there, that of Viá¹£á¹u. Properly worshipped means worshipped according to what has been described, and that should be gleaned from books such as the KramadÄ«pikÄ. 209Those who desire liberation should be bathed with the pot of Viá¹£á¹u; those who desire prosperity should similarly be bathed with the pot of Indra. 210Those who desire the majesty of victory should be bathed with that of Agni; the procedure of overcoming death is bathing with that of Yama. 211For the destruction of evils, that of Nairá¹ti is mandated; for peace, one should bathe with that of Varuá¹a; for destruction of sin, with that of VÄyu. 212For one who wants riches, that of Kubera is mandated; to attain knowledge, that of Rudra. These are the pots of the protectors of the directions. Then, after one has worshipped the Lord as well as Indra and the others with all the items of incense, lights and so on, one should show the Maá¹á¸ala to the disciple. After he has offered flowers in his cupped hands, he should be made to bow down. Then it is to be understood that the disciple should be bathed with the nine pitchers of Viá¹£á¹u and so on. These verses describe the different results accruing from the different pitchers. 213The man who is bathed with even one is freed from all sins; he attains unimpeded knowledge and becomes a man always endowed with fortune. 214How much more does a man bathed with all nine become freed from sins! He becomes immediately similar to Viá¹£á¹u, or else a king. In these two verses, the author further shows the special result of bathing with each one and then the great result of all of them together. 215Alternatively, one should worship the protectors of the directions properly and in the right order, in all the directions, with their respective names and with their six parts. |
cÄá¹£á¹au] R1 R2 R3 B2 aá¹£á¹au
cÄá¹£á¹au kumbhÄn] Od kumbhÄn aá¹£á¹au
navamaṠ⦠kalpayet] B3 navaṠtatra prakalpayet
pūjya] V1 B1 B3 deest
sampūjya] V2 deest
kÄmÄn] Pa -kÄmaá¹
snÄpayen ⦠bhiá¹£ecayet] JM deest
snÄpanaá¹] V1 snapanaá¹
nÄyÄlaá¹] B2 -nÄyainaá¹
nairá¹tena] V1 nairá¹tyena
vÄyavam] Od vÄyave
kÄmasya] B2 Od -kÄmaÅ ca : B1 -kÄmas tu
kaubereá¹a vidhÄ«yate] B3 kauvereá¹ÄbhidhÄ«yate
hetus] V1 R2 R3 B1 -hetos
navabhir eva] B2 deest
ca] B1 deest
ÅrÄ«mÄá¹Å] Pa ÄmÄá¹Å
bhaved ⦠varjitaḥ] V1 B1 Od deest : V12 i.m.
sadyo] Od gl. (tatká¹£anÄt)
yathÄsaá¹khyena] Od yaḥ saá¹ká¹£epena
yathÄ â¦ lokapÄn] B2 yaḥ saá¹khyena lokapÄlÄn
sva] Pa om.
tu] B1 om.
bhinnena] Pa -aá¹ gena
vidhÄnataḥ] B3 viÅeá¹£ataḥ : JM vidhÄnavit : JM add. svasvanÄmnena há¹dayÄdikrameá¹a á¹£aá¸bhinnena indrÄdÄ«nÄá¹ á¹£aá¸aá¹ gapÅ«jÄ kÄryety arthaḥ |
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pÅ«jÄyÄá¹ paká¹£Äntaram Äha athaveti | sva1svanÄmnÄ svasvanÄmamantreá¹a há¹dayÄdikrameá¹a á¹£aá¸bhinnena2 indrÄdÄ«nÄá¹ á¹£aá¸aá¹ gapÅ«jÄ kÄryety arthaḥ ||215|| evaá¹ sampÅ«jya devÄá¹s tu lokapÄlÄn prasannadhīḥ | paÅcÄt parÄ«ká¹£itÄn3 Åiá¹£yÄn baddhanetrÄn praveÅayet ||216|| Ägneya4dhÄraá¹ÄdagdhÄn vÄyunÄ vidhá¹tÄá¹s5 tataḥ | somenÄpy6 ÄyitÄn paÅcÄc chrÄvayen niyamÄn7 budhaḥ8 ||217|| atha parihitaÅuklanavavastraá¹ tÄdá¹guttarÄ«yam ÄcÄntam alaá¹ ká¹taá¹ Åuklavastrabaddhanetraá¹ Åiá¹£yaá¹ maá¹á¸alaá¹ pradaká¹£iá¹ena praveÅya prÄá¹ mukham upaviá¹£á¹aá¹ taá¹9 vÄyvagnivaruá¹abÄ«jaiḥ ká¹tabhÅ«taÅuddhiá¹ praá¹ataá¹ prahvÄ«bhÅ«taá¹ samayÄn ÅrÄvayed ity Äha evam iti dvÄbhyÄm | ÄgneyyÄ dhÄraá¹ayÄ dagdhÄn iti taddagdhatvaá¹ dhyÄnenaiveti jñeyam | evam agre âpi ||216â217|| na ninded10 brÄhmaá¹Än devÄn viá¹£á¹uá¹ brÄhmaá¹am eva ca | rudram Ädityam agniá¹ vÄ11 lokapÄlÄn grahÄá¹s tathÄ | vandeta12 vaiá¹£á¹avaá¹13 vÄpi14 puruá¹£aá¹ pÅ«rvadÄ«ká¹£itam ||218|| samayÄn evÄha na ninded iti sÄrdhena | pÅ«rvadÄ«ká¹£itaá¹ dÄ«ká¹£Äkrameá¹a svasmÄt jyeá¹£á¹ham ity arthaḥ | brÄhmaá¹ÄdÄ«nÄm eteá¹£Äá¹ vandanÄdinÄ sammÄnanaiva kÄryÄ, na tu kadÄcid api ninded ity arthaḥ15 ||218|| evaá¹ tu samayÄn ÅrÄvya paÅcÄd dhomaá¹ tu kÄrayet | tattvÄni Åiá¹£yadeheá¹£u16 vinyasya ca viÅodhayet ||219|| oá¹ namo bhagavate viá¹£á¹ave17 sarvarÅ«piá¹e huá¹18 svÄhÄ ||220|| |
In this verse, the author provides an alternative for the worship. One should do worship with their respective names, with mantras consisting of their respective names, such as Indra, and of their six parts, that is, the six limbs beginning with the heart, one after the other.1 216Now, after the gods that protect the directions have been worshipped, with a calm mind the preceptor should lead in the blindfolded disciples, 217burned by the syllable of fire, checked by the wind and nourished by the moon. The wise one should then make them hear the regulations. Now the disciple, clothed in new white cloth and a similar upper cloth, decorated and blindfolded with a white cloth, should do Äcamana, circumambulate the Maá¹á¸ala clockwise and be made to enter. [The preceptor] should do BhÅ«taÅuddhi on him, seated as he is, facing the north, with the VÄyu, Agni and Varuá¹a2 seeds. Then with folded hands and bent head he should be made to hear the regulations. This is the meaning of the two verses. In the statement burned by the syllable of fire it should be understood that one conceives of oneself as being burned in meditation. The same applies below as well. 218One should not slander BrÄhmaá¹as or the gods: Viá¹£á¹u, BrahmÄ, Rudra, Äditya, Agni, the protectors of the directions, or the planets. One should honour a Vaiá¹£á¹ava and a previously initiated person. In this verse and a half, the author explains the regulations. Previously initiated means someone who is older by oneself in order of initiation. One should honour and respect all these, the BrÄhmaá¹as and so on, and never slander them. This is the meaning. 219After one has expounded the regulations, one should perform a fire sacrifice. One should place down the categories on the body of the disciple and purify it 220â221and then sacrifice into a blazing fire with the sixteen syllable mantra Oá¹ NAMO BHAGAVATE VIá¹¢á¹AVE SARVARŪPIá¹E |
sva] V2 B1 B2 deest
á¹£aá¸bhinnena] V1 á¹£oá¸Äbhinnena
parÄ«ká¹£itÄn] B2 avaká¹£itÄn
Ägneya] Od gl. (agnibÄ«jena ÅarÄ«raá¹ dagdhya)
vidhá¹tÄá¹s] V2 Pa vidhutÄá¹s
somenÄpy] Od gl. (candrabÄ«jena)
niyamÄn] R1 R2 Pa B3 a.c. Od samayÄn
budhaḥ] Od punaḥ : JM add. ÄgneyadhÄraá¹Ä agnidagdha iti dhyÄnam | evaá¹ vÄyunÄ vidhutÄn | somenÄthÄpi tÄn iti |
taá¹] B1 B2 deest
na ninded] B2 Od narÄá¹Å ca
vÄ] V2 Va B3 Edd ca
vandeta] R3 vindeta
vaiá¹£á¹avaá¹] B3 vaiá¹£á¹avÄá¹Å
vÄpi] V2 Va B3 Edd cÄpi
arthaḥ] V2 add. ÅrÄ«rÄdhÄdamodaradevau jayatÄm |
deheá¹£u] B1 -dehe tu
viá¹£á¹ave] R1 viá¹£á¹o
huá¹] Od deest
The six limbs are usually taken to be the head, the torso, the two arms and the two legs, but as they are to begin with the heart, the author must have another list in mind. In HBVÂ 3.330, the six limbs are head, forehead, eyes, arms, feet and whole body, but that list also doesnât include the heart. When performing Aá¹ ga NyÄsa, the practitioner touches heart, head, crown, shoulders, eyes and around the head. Perhaps the commentator has this in mind.
That is, yam, raá¹ and vaá¹.
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á¹£oá¸aÅÄká¹£aramantreá¹a homayej jvalitÄnalaḥ12 | garbhÄdhÄnÄdikÄÅ caiva kriyÄḥ sarvÄÅ ca kÄrayet ||221|| tribhis tribhir Ähutibhir3 devadevasya sannidhau4 | tato âpanÄ«ya dá¹g5bandhaá¹6 puraḥ7 Åiá¹£yaá¹ niveÅya ca | prÄyaḥ pÅ«rvoktavidhinÄ mantraá¹ tasmai8 gurur diÅet9 ||222|| ÅrÄvya ÅrÄvayitvÄ Åiá¹£yeá¹a sahará¹£aá¹ tadaá¹ gÄ«kÄre ká¹te paÅcÄd dhomaá¹ kuryÄt | tattvÄni vinyasya kramadÄ«pikÄdyuktatattvanyÄsÄdikaá¹ ká¹tvÄ taddehÄt10 viÅodhayet | homavidhim Äha á¹£oá¸aÅeti sÄrdhena | homayet homaá¹ kuryÄt | tatprakÄram eva Åiá¹£yaá¹11 viÅiá¹£ya12 darÅayati garbheti | ÄdiÅabdena puá¹savanasÄ«mantonnayanajÄtakarmanÄmakaraá¹ÄnnaprÄÅanacauá¸opanayanasnÄnavivÄhÄkhyÄḥ13 saá¹skÄrÄḥ | atra cÄyaá¹ prakÄro granthÄntarÄnusÄreá¹a draá¹£á¹avyaḥ | á¹£oá¸aÅÄracakre14 âá¹£á¹adalakamale vÄ pÄ«á¹hapÅ«jÄá¹ ká¹tvÄvÄhanÄdibhir upacÄrair bhagavantam abhyarcya svagá¹hyoktavidhinÄgnisthÄpanÄdikarma pÅ«rvalikhitavad vidhÄyÄtroktena á¹£oá¸aÅÄká¹£aramantreá¹Ägner garbhÄdhÄnÄdisaá¹skÄrÄn kuryÄt | tatra ca pratyekasaá¹skÄram Ähutitrayaá¹15 juhuyÄd iti | kiá¹ ca, anantaram ÄjyabhÄgÄnte mÅ«lamantreá¹Ägnau devam ÄvÄhya gandhÄdibhir upacÄrair abhyarcya á¹£oá¸aÅÄká¹£aramantreá¹Äá¹£á¹ottaraá¹ sahasraá¹16 Åataá¹ vÄ saá¹ská¹tyÄjyena juhuyÄt | tataḥ sviá¹£á¹a17ká¹tÄdi18homaÅeá¹£aá¹ samÄpya pÅ«rá¹Ähutiá¹ dattvÄ vaiÅvÄnaraá¹ praá¹avÄdinamoântamantreá¹a gandhÄdibhir upacÄrair abhyarcya Åiá¹£yaá¹ praá¹amayya maá¹á¸alasyaiÅÄnadiÅi puá¹£pÄdibhÅ«á¹£itÄyÄá¹19 bhuvi racitaá¹20 bhadrapÄ«á¹ham ÄnÄ«yÄstramantrÄbhimantritaiḥ puá¹£paiḥ sambhÄvya pÄÅanirÄkaraá¹abuddhyÄ netrabandhanavastram apanÄ«ya jñÄnarÅ«pahaimaÅalÄkayÄ nayane unmÄ«lya puá¹£pÄñjaliá¹ grÄhayitvÄ | ajñÄnatimirÄndhasya jñÄnÄñjanaÅalÄkayÄ | cÄká¹£ur unmÄ«litaá¹ yena tasmai ÅrÄ«gurave namaḥ || iti | gurupÄdayor dattapuá¹£pÄñjaliá¹ bhadrapÄ«á¹he purata upaviá¹£á¹o guruḥ svanyastÄsane tam21 upaveÅya Åaktyuccalana22mÄrgeá¹a nijamadhyamanÄá¸Ä«á¹23 tanmadhyamanÄá¸yÄá¹24 samÄviÅan- |
HUá¹ SVÄHÄ.1 One should make him do all the rituals of impregnation and so on, 222each one with three oblations in front of the God of gods. Then the preceptor should take the cloth off the eyes of the disciple, make him sit down in front of himself, and then bestow the mantra in the manner mostly explained before. [â¦]. After the disciple has happily accepted the regulations, the preceptor should perform a fire sacrifice. Place down the categories means to purify them from his body by performing rituals such as the Tattva NyÄsa, as explained in the KramadÄ«pikÄ and other texts. The author else explains the rules for the fire sacrifice. He shows the procedure for sacrifice by specifying the [duties of the] student. And so on refers to the sacraments of quickening, parting the hair, birth rites, bestowing the name, eating of the first rice, shaving, investiture with the sacred thread, bathing and marriage. The procedure here should be gleaned from other books. After one has worshipped the seat in a wheel of sixteen spokes or a lotus of eight petals, one should worship the Lord by the items beginning with invocation. One should then perform the rituals beginning with establishing the fire in accordance to the rules of oneâs family, as has been written already above. Then, with the sixteen-syllable mantra given here, one should perform the sacraments beginning with impregnation. For every sacrament, three libations should be offered. Further, after the portion of clarified butter, the Lord should be invoked into the fire using the root mantra and then worshipped with the items of incense and so on. With the sixteen-syllable mantra, one should offer libations of ghee, sanctifying it with a thousand and eight or a hundred and eight. Then, after he has completed the fire sacrifice, including the Sviá¹£á¹aká¹t offering,2 the preceptor should offer the final sacrifice, worship VaiÅvÄnara with a mantra beginning with Oá¹ and ending with NAMAḤ and items such as sandalwood paste3 and make the disciple bow down. One should lead him to a throne fashioned in the northeastern direction of the Maá¹á¸ala, on ground decorated with flowers and so on. The disciple should be honoured with flowers over which one has recited the |
jvalitÄnalaḥ] Od gl. (jvalitaḥ ânalo yena)
Änalaḥ] R2 R3 Pa -Änalam : JM -Änale
Ähutibhir] B2 vÄhutibhiÅ ca
sannidhau] R1 R2 R3 Pa B2 Od add. iti
dá¹g] B2 dig-
dá¹gbandhaá¹] Od gl. (aká¹£abandham)
puraḥ] R1 purÄ
tasmai] R2 deest
tato ⦠diÅet] JM deest
dehÄt] V2 -dehÄn
Åiá¹£yaá¹] V2 deest
viÅiá¹£ya] V1 B2 B3 deest
vivÄhÄkhyÄḥ] B1 -vivÄhÄdi-
cakre] B1 -padme
Ähutitrayaá¹] V2 Ähuḥ tritayaá¹
sahasraá¹] B2 deest
sviá¹£á¹a] V1 B2 Åiá¹£á¹a-
ká¹tÄdi] V12 p.c. -há¹dÄdi-
bhÅ«á¹£itÄyÄá¹] V2 B1 -vibhÅ«á¹£itÄyÄá¹
racitaá¹] V1 V2 racita-
tam] B2 tad
uccalana] B3 gl. (nirgamana)
madhyamanÄá¸Ä«á¹] B3 gl. (suá¹£umnÄm)
tan ⦠nÄá¸yÄá¹] V22 i.m.
This mantra, directed to Lord Viá¹£á¹u, the form of all, actually has eighteen syllables, but the final svÄhÄ is not counted. This is how the mantra is explained in JM (114b).
This denotes a burned offering to Agni, who makes the sacrifice âwell-offeredâ (sv-iá¹£á¹a).
The JM (115b) specifies that one should offer the five items beginning with sandalwood, that is sandalwood, flowers, incense, a light and eatables.
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tÄ«á¹ vicintya Åaktiá¹ ca tan nÄsikayÄ taddhá¹daye samullasantÄ«á¹ paribhÄvya svahá¹dayÄc ca para1vidyÄá¹ vará¹arÅ«peá¹a cidÄnandasphuliá¹ gamÄlÄm iva tadvadanaá¹ praviÅantÄ«á¹ dhyÄyet | tataÅ ca mÅ«lamantraá¹ triḥ Åiá¹£yakará¹e ÅrÄvayet | paÅcÄd arghyapÄtrajalena amukará¹£im amukachandaskam2 amukadevatÄkam amukanÄmne madaá¹ÅÄya tubhyam ahaá¹3 sampradade | ayaá¹ cÄvayoḥ samÄnaphalaprado bhavatv iti jalaá¹ taddhaste niká¹£ipet | tathaiva Åiá¹£yo âpi gurudevatÄmantraikyaá¹ bhÄvayan yathÄÅakti japed iti ||219â222|| homÄnte dÄ«ká¹£itaḥ paÅcÄd dÄpayed gurudaká¹£iá¹Äm | hastyaÅvaratnakaá¹akaá¹ hemagrÄmÄdikaá¹ ná¹paḥ4 ||223|| dÄpayed gurave prÄjño madhyamo madhyamÄá¹ tathÄ | dÄpayed itaro yugmaá¹5 sahiraá¹yaá¹ yathÄvidhi ||224|| tataÅ ca puá¹yÄhaá¹ vÄcayitvÄ gurave daká¹£iá¹Äá¹ dadyÄd ity Äha homÄnta iti | dÄ«ká¹£itaḥ gá¹hÄ«tadÄ«ká¹£Äkaḥ san, ná¹pa iti rÄjatulyaÅaktiÅ ced ity arthaḥ | yugmaá¹ vastradvayam, tatpaÅcÄc caivam atra vidhÄnaá¹ jñeyam | adyaprabhá¹ti yÄvajjÄ«vaá¹ ÅrÄ«viá¹£á¹uprÄ«tikÄmaḥ pratyahaá¹ bhagavantaá¹ ÅrÄ«ká¹á¹£á¹aá¹ pÅ«jayiá¹£ya iti saá¹kalpya devaá¹6 gurÅ«padiá¹£á¹a- |
Astra mantra.1 Thinking that he cuts off his fetters, the preceptor should remove the blindfold, open [the discipleâs] eyes with the golden spatula of knowledge and make him take a handful of flowers with the words: âI bow to the blessed preceptor, who with a spatula and the ointment of knowledge opened the eyes of one blinded by ignorance.â When the disciple has offered his handful of flowers at the feet of the preceptor, the preceptor, sitting down first on the throne, should make him sit down on his own seat, and by the path of breaking out the power,2 think that his own middle channel3 leads into the discipleâs middle channel, consider the power glittering from the [discipleâs] to his heart, and then meditate on the highest mantra in the form of letters, like a garland of sparks of consciousness and bliss, approaching the face of the disciple from his own heart. Then he should recite the root mantra three times into the ear of the disciple. He should then say âNN! I have given this mantra of the seer NN, the metre NN and the divinity NN4 to you, a part of me! May it bestow the same fruit to the both of us!â He should then sprinkle water from the Arghya vessel on his hand.5 Then the disciple, considering the mantra to be one with the preceptor and the divinity, should recite it according to his ability. 223After the fire sacrifice, the initiate should present the gift to the preceptor. A king should give elephants, horses, jewels, bracelets, gold, villages and so on 224to the preceptor; a wise person of medium means should give a medium gift; another a couple with some gold in the proper way. Then, after saying PUá¹YÄHAá¹, he should give the gift to the preceptor. This the author explains in these verses. The initiate refers to the person who has received initiation. A king is a person who has the means of a monarch. A couple means two cloths. And this should be understood to be the procedure to be followed after this: âThe disciple should vow, âBeginning from today and as long as I live, I will worship the blessed Lord Ká¹á¹£á¹a6 every day, in order to please blessed |
para] V1 pari-
amukachandaskam] V1 B2 B3 deest : V12 i.m.
ahaá¹] B2 B3 ins. arghyaá¹
ná¹paḥ] Od ná¹pa
yugmaá¹] Od gl. (vastrayugmam)
devaá¹] B1 deest
Phaá¹.
Åaktyuccalana or Åakticalana is a technique of awakening the Kuá¹á¸alinÄ« power described for example in Haá¹hapradÄ«pika 3.112â118.
This is the SuÅumnÄ-nÄá¸Ä« of esoteric yogic anatomy.
The divinity is missing in JM.
The JM reads âon his clothâ (tadvastre).
JM has here, more consistently, Viá¹£á¹u.
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mÄrgeá¹a pÅ«jayitvÄ sarvadevatÄ udvÄsya brÄhmaá¹Än bhojayitvÄ dÄ«ká¹£opakaraá¹ajÄtaá¹ gurave nivedya svajanÄn api sammÄnayed iti ||223â224|| evaá¹ ká¹te tu yat puá¹yaá¹ mÄhÄtmyaá¹ jÄyate dhare1 | tad aÅakyaá¹ tu gaditum2 api vará¹£aÅatair api ||225|| dÄ«ká¹£Äphalam Äha evam ityÄdinÄ3 Årutir ity antena ||225|| dÄ«ká¹£itÄtmÄ guror4 bhÅ«tvÄ vÄrÄhaá¹ Åá¹á¹uyÄd yadi | tena vedÄḥ purÄá¹Äni sarve mantrÄḥ su5saá¹ grahÄḥ ||226|| japtÄḥ syuḥ puá¹£kare tÄ«rthe prayÄge sindhusÄgare | devahÅ«te kuruká¹£etre vÄrÄá¹asyÄá¹ viÅeá¹£ataḥ ||227|| graheá¹a6 viá¹£uve caiva yat phalaá¹ japatÄá¹ bhavet | tat phalaá¹ dviguá¹aá¹ tasya dÄ«ká¹£ito yaḥ Åá¹á¹oti ca ||228|| devÄ api tapaḥ7 ká¹tvÄ dhyÄyanti ca vadanti8 ca | kadÄ me9 bhÄrate vará¹£e janma syÄd bhÅ«tadhÄriá¹i ||229|| dÄ«ká¹£itÄÅ ca bhaviá¹£yÄmo vÄrÄhaá¹ Åá¹á¹umaḥ kadÄ | vÄrÄhaá¹ á¹£oá¸aÅÄtmÄnaá¹ yuktÄ10 dehe kadÄcana | paÅyÄmaḥ paramaá¹11 sthÄnaá¹ yad gatvÄ12 na punar13 bhavet ||230|| jayamÄdhavaÅabdÄá¸hya14mÄnasollÄsapustakÄt | dÄ«ká¹£Äpaddhatim Älocya á¹Ä«keyaá¹15 likhitÄ mayÄ || vÄrÄhaá¹ varÄha16purÄá¹aá¹, á¹£oá¸aÅÄnÄá¹ ÅrÄ«bhÄgavatavyatiriktapadmapurÄá¹ÄdÄ«nÄm, ÄtmÄnam ÄÅrayaá¹ pravartakaá¹ vÄ prathamaá¹ ÅrÄ«vyÄsatas tasyaivÄvirbhÄvaprasiddheḥ | dehe yuktvÄ Åravaá¹ÄdinÄ saá¹yujya | yad vÄ, á¹£oá¸aÅÄnÄá¹ tattvÄnÄm ÄtmÄnam17 adhiá¹£á¹hÄtÄraá¹ á¹£oá¸aÅayajñamÅ«rtiá¹ vÄ ÅrÄ«18varÄharÅ«paá¹ bhagavantaá¹ dehe manaḥpradhÄne indriyÄdyÄtmake vÄ dhyÄnÄdinÄ sÄká¹£Äd iva sphorayitvÄ ||226â230|| evaá¹ jalpanti vibudhÄ manasÄ cintayanti ca | vÄrÄhayÄgaá¹ kÄrttikyÄá¹19 kadÄ draká¹£yÄmahe dhare20 ||231|| |
Viá¹£á¹u.â He should then worship the Lord according to the path shown by the preceptor, release all the divinities, feed BrÄhmaá¹as, present all the implements of the initiation to the preceptor and also honour his kinsmen.â 225O earth, even in a hundred years it is impossible to explain the greatness that comes from acting in this way. The author explains the fruit of initiation in verses 226â234. 226If one becomes initiated by a preceptor and hears the VarÄha, one has recited the Vedas, the PurÄá¹as, all the mantras and all the good compendia 227at the sacred Puá¹£kara TÄ«rtha, at PrayÄga, SindhusÄgara, DevahÅ«ta,1 Kuruká¹£etra and especially VÄrÄá¹asÄ«. 228The fruit that the reciter attains from an eclipse or the equinox, that fruit is attained in the double by the initiate and by the listener. 229O bearer of all living beings! Even the gods engage in austerities, meditate and say: When will I be born in the land of BhÄrata? 230When will we become initiated? When will we hear the VarÄha? Whenever VarÄha, the self of the sixteen, is joined to the body, we will see the supreme destination, having once attained which one is not reborn. Having studied the manual on initiation in the book JayamÄdhavamÄnasollÄsa, I have written this commentary. VarÄha means the VarÄha PurÄá¹a, the self or the shelter of the sixteen, the PurÄá¹as of Padma and so on, excepting the blessed BhÄgavata. Or else it means their originator, since it is celebrated as having appeared first from blessed VyÄsa. Joined to the body means connected to it through listening and so on. Or else it means making the Lord in the form of blessed VarÄha, the self or the ruler of the sixteen categories, or having form of the sixteen sacrifices, burst forth through meditation and so on as if before oneâs eyes, in the body consisting of the senses and so on beginning with the mind. 231O earth! Thus the wise talk and think in their minds: âWhen will we see the sacrifice of VarÄha in the month of KÄrttika?â |
dhare] B2 hare : Od dhruvam : JM add. dhare he bhūma
gaditum] B2 padestam
ityÄdinÄ] B1 ins. iti
guror] V12 p.c. R1 R2 R3 Pa JM gurau
su] R1 R3 Pa B2 Od sa- : R2 sva-
graheá¹a] V2 Va grahaá¹e
tapaḥ] B2 tanuá¹
ca vadanti] R12 i.m.
me] V1 R2 R3 Pa B2 no
yuktÄ] Od yuktvÄ
paÅyÄmaḥ paramaá¹] Pa paÅyÄmaramaá¹
yad gatvÄ] B2 janmadhvÄ : Od janmataḥ
punar] R1 om.
Äá¸hya] B1 -Ärtha-
á¹Ä«keyaá¹] B1 B3 p.c. dÄ«ká¹£eyaá¹
varÄha] V2 vÄrÄha- : B3 deest
ÄtmÄnam] B1 deest
ÅrÄ«] B3 deest
kÄrttikyÄá¹] Od ins. pÅ«rá¹imÄ
dhare] B2 -Åvare
I do not know which place this refers to. The JM has here devÄgare, in a temple.
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kiá¹ cintayanti? tad Äha vÄrÄhayÄgam1 iti | he dhare iti taccintanaá¹ kathayan ÅrÄ«varÄhabhagavÄn dharaá¹Ä«á¹ sambodhayati ||231|| eá¹£a te vidhir uddiá¹£á¹o2 mayÄ te3 bhÅ«tadhÄriá¹i4 | devagandharvayaká¹£Äá¹Äá¹ sarvathÄ5 durlabho hy asau ||232|| uddiá¹£á¹aḥ saá¹ká¹£epeá¹a kathitaḥ6 ||232|| evaá¹ yo vetti tattvena yaÅ ca paÅyati maá¹á¸alam | yaÅ cemaá¹ Åá¹á¹uyÄd devi sarve muktÄ7 iti Årutiḥ8 ||233|| atha saá¹ká¹£iptadÄ«ká¹£Ä9 saá¹ká¹£iptaÅ cÄtha dÄ«ká¹£ÄyÄ10 vidhir eá¹£a vilikhyate | mukhyakalpe hy aÅaktasya janasya syÄd dhitÄya yaḥ11 ||234|| aÅaktasya hitÄya yaḥ syÄt ||234|| sumuhÅ«rte âtha samprÄpte sarvatobhadramaá¹á¸ale | nÅ«tanaá¹ gandhapuá¹£pÄdimaá¹á¸itaá¹ kalaÅaá¹ nyaset ||235|| vastrÄvá¹taá¹ payaḥpÅ«rá¹aá¹ pañcapallavasaá¹yutam | sarvauá¹£adhipañcaratnamá¹tsnÄsaptakagarbhitam ||236|| má¹ttikÄÅ ca saptoktÄḥâ aÅvasthÄnÄd gajasthÄnÄd valmÄ«kÄc ca catuá¹£pathÄt | rÄjadvÄrÄc ca goá¹£á¹hÄc ca nadyÄḥ kÅ«lÄn má¹daḥ smá¹tÄḥ || iti12 ||237|| |
What are they thinking? This the author explains with the sentence beginning with when will. O earth: narrating this thought, Lord VarÄha is instructing goddess earth. 232O bearer of living beings! I have mentioned this procedure to you, for it is altogether rare for the gods, the Gandharvas and the Yaká¹£as. Mentioned means briefly described. 233Goddess! The one who knows this in truth, the one who sees the Maá¹á¸ala and the one who hears thisâthey are all liberated. This is the revelation. Simplified Initiation1 234Now I will describe the procedure for simplified initiation for the benefit of one who does not have the means for the principal procedure. [â¦] 235Now, when a suitable moment has arrived, one should place on a Sarvatobhadra Maá¹á¸ala2 a new pitcher, decorated with sandalwood paste, flowers and so on, 236wrapped in a cloth, filled with milk, topped with five flowers and containing all herbs, five gems and seven types of earth. The seven types of earth are:3 237From a stable, from an elephant stable, from an anthill, from a crossing, from the Kingâs gate, from a cowshed and from the bank of a riverâthese are the types of earth. |
vÄrÄhayÄgam] B3 vÄrÄhaá¹ yÄgam
uddiá¹£á¹o] Od gl. (kathitaḥ)
te] Od gl. (tubhyam)
bhÅ«tadhÄriá¹i] Od gl. (he pá¹thvi)
sarvathÄ] B1 sarvadÄ
kathitaḥ] B1 add. ÅrÄ«ká¹á¹£á¹acaitanyo jayati
muktÄ] Pa bhaktÄ
Årutiḥ] R12 i.m.
dÄ«ká¹£Ä] R2 R3 add. 15
dÄ«ká¹£ÄyÄ] Pa dÄ«ká¹£ÄyÄá¹
yaḥ] B3 Edd ca
iti] V2 Va B1 B3 deest
The verses (2.234â236, 238â239) of this procedure are based on the procedure for simplified initiation in NP 1.44: Ä«dá¹g dÄ«ká¹£ÄyÄÅ cÄsambhave sumuhÅ«rte sarvatobhadramaá¹á¸ale lohitaá¹ gadhÄká¹£atamÄlÄá¹ ká¹taá¹ saptamá¹ttikÄsarvauá¹£adhipañcaratnagarbhitaá¹ kalasam avasthÄpya devaá¹ sampÅ«jya kuÅakÅ«rchenopadeká¹£yamÄá¹amantreá¹Äá¹£á¹ottarasahasram abimantrya pÅ«rvavac chiá¹£yam abhiá¹£icya vidyÄm upadiÅet.
For a picture of the Sarvatobhadra Maá¹á¸ala, see Appendix Three.
This verse is given in the upper margin of folio 2b of VRI manuscript 7389 of the NP, purportedly copied by RÅ«pa GosvÄmin.
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ká¹á¹£á¹am abhyarcya taá¹ kumbhaá¹ kuÅa1kÅ«rcena23 deÅikaḥ | deya4mantreá¹a sÄá¹£á¹aá¹ tu sahasram abhimantrayet5 ||238|| tadadbhiḥ pÅ«rvavac chiá¹£yam abhiá¹£icya diÅen manum | Åiá¹£yo ârcayed guruá¹ bhaktyÄ yathÄÅakti dvijÄn6 api ||239|| sÄá¹£á¹am aá¹£á¹ottaraá¹ sahasram7 | diÅet kathayet ||238â239|| athopadeÅaḥ tattvasÄreâ8 atrÄpy aÅaktaḥ kaÅcic ced abjam abhyarcya sÄká¹£atam | tadambhasÄbhiá¹£icyÄá¹£á¹avÄrÄn mÅ«lena ke karam9 ||240|| nidhÄyÄmuá¹10 japet kará¹e upadeÅeá¹£v ayaá¹ vidhiḥ | candrasÅ«ryagrahe tÄ«rthe siddhaká¹£etre ÅivÄlaye | mantramÄtraprakathanam upadeÅaḥ sa ucyate ||241|| ke mastake | karaá¹ nidhÄya | amuá¹ mÅ«lamantram ||240â241|| tatra tatraiva viÅeá¹£aḥ ÅrÄ«nÄradapañcarÄtreâ vittalobhÄd11 vimuktasya12 svalpavittasya dehinaḥ | saá¹sÄrabhayabhÄ«tasya viá¹£á¹ubhaktasya13 tattvataḥ ||242|| agnÄv14 ÄjyÄnvite bÄ«jaiḥ salilaiḥ kevalaiÅ ca vÄ | dravyahÄ«nasya kurvÄ«ta vacasÄnugrahaá¹ guruḥ ||243|| pÅ«rvalikhitavistÄ«rá¹e saá¹ká¹£ipte ca vidhÄv apavÄdaá¹ likhati vitteti sÄrdhaiḥ pañcabhiḥ | bÄ«jair yavÄdibhiḥ15 | vacasaiva vÄ ||242â243|| yaḥ samaḥ sarvabhÅ«teá¹£u virÄgo vÄ«tamatsaraḥ16 | jitendriyaḥ Åucir daká¹£aḥ sarvÄá¹ gÄvayav17Änvitaḥ ||244|| |
238The teacher should worship Ká¹á¹£á¹a in that pitcher with bundles of KuÅa and then recite the mantra to be given a thousand and eight times. 239After anointing the disciple with its water, as before, he should teach the mantra. The disciple should worship the preceptor with devotion and then also the BrÄhmaá¹as according to his ability. [â¦] Instruction In the TattvasÄra:1 240If someone is unable to do even this, he should worship a lotus with unbroken rice and then anoint him with this water and the root mantra eight times. 241Placing his hand on the head [of the disciple], he should repeat it into his ear. This is the procedure for instructions. Simply relating the mantra at a solar or lunar eclipse, at a place of pilgrimage, in a place of the perfected ones or in a Åiva temple is called instruction. [â¦] For all of these instances, the NÄrada PañcarÄtra gives some specifics (17.5â10ab): 242A person of very small means but who is free from greed, who fears the terrors of repeated birth and death and who truly is a devotee of Viá¹£á¹uâ243the preceptor may grace such a one who lacks wealth with seeds offered together with ghee into the fire, just with water or with his words. In verses 242â246 the author gives an exception to both the extended and shortened procedures given before. Seeds refer to barley and so on. [â¦] 244One who is the same to all living beings; who is free from attachment and envy; who controls his senses; is pure and able; who has all limbs of |
kuÅa] R1 Åata-
kuÅakÅ«rcena] Od gl. (kuÅasamÅ«hena)
kūrcena] B2 -puṣpaiŠca
deya] B2 B3 deva-
mantrayet] Od -vandayet
dvijÄn] B2 dvijÄd
sahasram] B3 deest
sÄre] V2 R2 Va B2 B3 Od Edd -sÄgare : R2 R3 add. 16
ke karam] R12 B2 Od kevalam : R1 kekirÄm
nidhÄyÄmuá¹] B2 Od nidhÄyÄá¹£á¹aá¹ : Od ins. vÄrÄn
vittalobhÄd] B2 -ttalobhÄ- lac. : Od vibhavÄd dhi
vittalobhÄd vimuktasya] V2 vittalobhÄdimuktasya
bhaktasya] B1 om.
agnÄv] Od gl. (agnisamÄ«pe)
bÄ«jair yavÄdibhiḥ] B2 deest
vÄ«tamatsaraḥ] Od gl. (vigatamatsarahiá¹sÄ yasya)
á¹ gÄvayav] B2 -vayavac-
Cited anonymously in RAC p. 37.
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karmaá¹Ä manasÄ vÄcÄ bhÄ«te cÄbhayadaḥ1 sadÄ | samabuddhipadaá¹ prÄptas tatrÄpi bhagavanmayaḥ ||245|| pañcakÄlaparaÅ caiva pañcarÄtrÄrthavit tathÄ | viá¹£á¹utattvaá¹ parijñÄya ekaá¹2 cÄnekabhedagam3 | dÄ«ká¹£ayen medinÄ«á¹ sarvÄá¹ kiá¹ punaÅ copasannatÄn ||246|| nanu tathÄ dÄ«ká¹£Ävidhiḥ kathaá¹ sampÅ«rá¹o âstv ity ÄÅaá¹kyÄha ya iti sÄrdhatribhiḥ | sarvair aá¹ gasya dehÄsyÄdayavair anvitaḥ samabuddhÄ«nÄá¹ jñÄninÄá¹ padam4 | pañcasu kÄleá¹£u yat ká¹tyaá¹ tatpara ity arthaḥ | ekam apy anekabhedaprÄptam iti bhedÄbhedasiddhÄntÄpeká¹£ayÄ, upasannatÄn bhaktyÄ prapannÄn ity arthaḥ ||244â246|| atha mantradÄnamÄhÄtmyam5 skÄnde brahma6nÄradasaá¹vÄdeâ iha kÄ«rtiá¹ vadÄnyatvaá¹ prajÄvá¹ddhiá¹ dhanaá¹7 sukham | vidyÄdÄnena labhate sÄttviko nÄtra saá¹Åayaḥ ||247|| vidyÄ mantra evÄtra sarvapuruá¹£Ärtho8pÄyatvÄt | ata eva kramadÄ«pikÄyÄá¹ vidyÄá¹ yaḥ saá¹vivitsur iti | kÄ«rtiá¹ pratiá¹£á¹hÄá¹9 vadÄnyatvaá¹ ca dÄnaÅÄ«latÄm | yad vÄ, vadÄnyatvarÅ«pÄá¹ kÄ«rtiá¹ ká¹tamahÄdÄnatvÄt | sÄttvikaḥ niá¹£kapaá¹aḥ ÅraddhÄvÄn vÄ10 ||247|| yathÄ surÄá¹Äá¹ sarveá¹£Äá¹ paramaḥ parameÅvaraḥ | tathaiva sarvadÄnÄnÄá¹ vidyÄdÄnaá¹ paraá¹11 smá¹tam ||248|| yÄvac ca pÄtakaá¹ tena ká¹taá¹ janmaÅatair api | tat sarvaá¹ nÄÅam Äpnoti vidyÄdÄnena dehinÄm ||249|| vidyÄdÄnÄt paraá¹ dÄnaá¹ na bhÅ«taá¹ na bhaviá¹£yati | yena dattena cÄpnoti Åivaá¹12 paramakÄraá¹am ||250|| |
the body [intact]; 245who by his deeds, thoughts and words always gives fearlessness to the fearful; who has attained the stage of equal knowledge and who is also full of the Lord; 246who is devoted to the five times;1 who knows the meaning of the PañcarÄtra; who has understood the truth of Viá¹£á¹u, one and divided into manyâhe can initiate the whole world, let alone the surrendered ones. Now, how can the procedure for initiation be made complete? In order to reply to this doubt, the author writes verses 244â246. [â¦] The stage of equal knowledge means the stage of those of wisdom. Devoted to the five times means devoted to the duties of these times. Divided into many though one: this is with regard to the teaching of difference and nondifference.2 The surrendered ones are those who have taken shelter with devotion. This is the meaning. The Greatness of Bestowing the Mantra In a discussion between BrahmÄ and NÄrada in the SkÄnda PurÄá¹a (â): 247By giving this knowledge, a good person attains here fame, liberality, progeny, riches and happinessâthere is no doubt about it. Knowledge here refers to the mantra, since it can bestow all the goals of man. The same word was used in the KramadÄ«pikÄ (4.2), âone truly desirous of knowledgeâ. Fame means celebrity, liberality being generously disposed. Or else, both mean âfamous for being liberalâ, because of having given away this great gift. Good means guileless or faithful. 248Just as ParameÅvara is supreme among all the gods, so the gift of knowledge is known to be the greatest of all gifts. 249Sin of even a hundred births is all destroyed when one bestows the gift of knowledge to men. 250There has never been and will never be a gift greater than the gift of knowledge. By this gift one attains Åiva, the supreme cause. |
bhÄ«te cÄbhayadaḥ] Pa B2 Od bhÄ«teá¹£v abhayadaḥ
ekaá¹] B3 evaá¹
bhedagam] Od -bhedakam
padam] V1 ins. sthÄnam
mÄhÄtmyam] R2 add. 17
brahma] R2 R3 Pa B1 ante ÅrÄ«-
vá¹ddhiá¹ dhanaá¹] Pa -vá¹ttiá¹ vidhaá¹
Ärtho] B2 -adharmo-
á¹£á¹hÄá¹] B2 deest
vÄ] B1 B2 B3 a.c. add. cet : V1 add. iti : V2 add. veti : B3 p.c. add. bhavet
paraá¹] B2 Od varaá¹
Åivaá¹] Od gl. (paramakÄraá¹abrahmaá¹ ká¹á¹£á¹am)
The five times (pañcakÄla) refers to the rituals that the PañcarÄtra Vaiá¹£á¹ava is to perform during the day and night. For details, see JayÄkhya Saá¹hitÄ 26.68â74a.
The philosophy of Gauá¸Ä«ya Vaiá¹£á¹avism was later named acintya-bhedÄbheda, inconceivable difference in non-difference.
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dehinÄá¹ dehinaḥ prati | Åivaá¹ maá¹ galarÅ«paá¹ paramasukhÄtmakaá¹ vÄ | paramakÄraá¹aá¹ ÅrÄ«1brahma ÅrÄ«ká¹á¹£á¹aá¹ vÄ || iti dvitÄ«yaḥ23 ||248â250|| iti ÅrÄ«4gopÄlabhaá¹á¹avilikhite bhagavad5bhaktivilÄse daiká¹£iko nÄma dvitÄ«yo vilÄsaḥ ||2|| |
[â¦] Åiva means the auspicious one or the one who is supremely happy. The supreme cause means Brahman or blessed Ká¹á¹£á¹a. Thus ends the second chapter of the BhagavadbhaktivilÄsa written by GopÄla Bhaá¹á¹a, called âOn Initiationâ. |
ÅrÄ«] V1 V2 B2 B3 deest
iti dvitīyaḥ] Edd deest
dvitÄ«yaḥ] V1 ante ÅrÄ«- : B2 dvitÄ«yavilÄsaḥ || ÅrÄ«ÅrÄ«hariḥ || ÅrÄ«ÅrÄ«gopÄlaḥ || : B3 digdarÅinyÄá¹ dvitÄ«yo vilÄsaḥ
ÅrÄ«] B1 deest
bhagavad] B1 B2 B3 Od ante ÅrÄ«-