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ÅrÄ«caitanyaprasÄdena tadrÅ«paá¹1 gokulotsavam | manojñaá¹ yaá¹£á¹ukÄmasya2 mÅ«rtyarcÄvidhir aá¹ kyate3 ||1|| Åriyo mahÄlaká¹£myÄÅ Äaitanyaá¹ jÄ«vana4rÅ«po bhagavÄn ÅrÄ«ká¹á¹£á¹aḥ | svamate tu5 nijabhaktau sarveá¹£Äm eva cetayitá¹tvena ÅrÄ«caitanya iti vikhyÄtaḥ6 ÅrÄ«ÅacÄ«nandanas tasya prasÄdena mÅ«rteḥ ÅrÄ«bhagavatpratiká¹teḥ arcÄyÄḥ pÅ«jÄyÄḥ vidhir aá¹ kyate7 likhyate | nanu sarvÄdhiá¹£á¹hÄnataḥ ÅrÄ«ÅÄlagrÄmaÅilÄyÄ8 mÄhÄtmyam adhikaá¹ likhitam iti tatpÅ«jÄvidhir eva likhituá¹ yujyate, tatra likhati9 gokulotsavam | tasya caitanyasya rÅ«paá¹, tat anirvacanÄ«yaá¹ vÄ rÅ«paá¹ yaá¹£á¹ukÄmasya pÅ«jayitum icchato janasya | kutaḥ? manojñaá¹ cittÄkará¹£akam | ÅrÄ«mÅ«rtim antareá¹a manaḥsantoá¹£o na syÄd iti tadbhaktÄnÄá¹ tatpÅ«jaivopayukteti bhÄvaḥ | ata eva tattad10 dÄ«paá¹ surabhighá¹tasaá¹siktakarpÅ«ravartyÄ, dÄ«ptaá¹ dá¹á¹£á¹yÄdy ativiÅadadhīḥ pÄdaparyantam uccair ityÄdivacanaiḥ kramadÄ«pikÄdau dá¹á¹£á¹yÄdinirdeÅena ÅrÄ«mÅ«rtipÅ«jaivÄbhipreteti dik ||1|| svayaá¹vyaktÄḥ sthÄpanÄÅ11 ca mÅ«rtayo dvividhÄ matÄḥ | svayaá¹vyaktÄḥ svayaá¹ ká¹á¹£á¹aḥ sthÄpanÄs tu pratiá¹£á¹hayÄ12 ||2|| svayaá¹vyaktÄḥ ÅrÄ«raá¹ gaÅÄyiprabhá¹tayaḥ | svayaá¹ sÄká¹£Äd eva ká¹á¹£á¹aḥ13 | pratiá¹£á¹hayÄ ká¹tvÄ ká¹á¹£á¹aḥ syÄt ||2|| tathÄ14 ca pÄdmottarakhaá¹á¸eâ Åá¹á¹u devi pravaká¹£yÄmi tadarcÄvasathaá¹15 hareḥ | sthÄpanaá¹ ca svayaá¹vyaktaá¹ dvividhaá¹ tat prakÄ«rtitam ||3|| |
Chapter Six: On Bathing 1By the mercy of ÅrÄ« Caitanya, the rules for the reverence of the image are now given for one who wants to worship the form, the enchanting festival of Gokula. ÅrÄ« Caitanya means blessed Lord Ká¹á¹£á¹a, the one who gives Caitanya or life to ÅrÄ« or MahÄlaká¹£mÄ«, or else in the authorâs own opinion, the son of ÅrÄ« ÅacÄ« known as ÅrÄ« Caitanya, as he makes everyone intent on devotion to himself. By his mercy, the rules for reverence or worship of the form or likeness of the blessed Lord are now given or written. Now, it was written [in chapter five] that of all the objects of worship, the greatness of the blessed ÅÄlagrÄma stones is supreme. It would therefore be appropriate to write the rules for its worship alone. To this the author replies with the festival of Gokula. [These rules are given] for one who wants to worship the image, the image of Caitanya or the indescribable image. What it is like? It is enchanting, that is, it attracts the mind. The implied meaning is that it is appropriate to worship this very image, for without the blessed form, the minds of his devotees will not be satisfied. For this reason, statements such as âwith an exceedingly clear mind, [one should offer] such a light, with a wick moistened with cowâs ghee and camphor, lighting him from the eyes down to his feetâ in texts such as the KramadÄ«pikÄ (4.51) indicate worship of the blessed form alone, as they point out the eyes and so on. This is the drift. 2The forms are of two types: self-manifested ones and established ones. The self-manifested ones are Ká¹á¹£á¹a himself; the established ones are so by installation. Self-manifested ones are blessed Raá¹ gaÅÄyin and others;1 they are Ká¹á¹£á¹a himself or directly. [Others] become Ká¹á¹£á¹a through installation. This is also said in the Uttarakhaá¹á¸a of the Padma PurÄá¹a (6.253.4â7ab): 3Goddess, listen to Hariâs abodes for reverence! They are said to be twofold: established and self-manifested. |
tadrÅ«paá¹] Od gl. ÅrÄ«ká¹á¹£á¹am
yaá¹£á¹ukÄmasya] Od gl. (pÅ«jayitakÄmasya)
aá¹ kyate] Od p.c. Edd ucyate
jÄ«vana] V1 jÄ«vanaá¹
tu] B3 deest
vikhyÄtaḥ] B1 khyÄtaḥ
aá¹ kyate] Edd ucyate
ÅilÄyÄ] B3 -ÅilÄ-
likhati] B4 add. || ku ||
tattad] B1 deest
sthÄpanÄÅ] R1 B2 Od ká¹trimÄÅ
pratiá¹£á¹hayÄ] B2 pratiá¹£á¹hitÄ
ká¹á¹£á¹aḥ] Edd ante ÅrÄ«-
tathÄ] Edd yathÄ
vasathaá¹] B2 -vaÅagaá¹
This probably refers to the reclining image of Viá¹£á¹u as Raá¹ ganÄtha SvÄmin in the ÅrÄ«raá¹ gaá¹ temple in todayâs Tamil Nadu.
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arcÄyÄḥ pÅ«jÄyÄ Ävasathaá¹ sthÄnam ity arthaḥ ||3|| ÅilÄmá¹ddÄrulohÄdyaiḥ ká¹tvÄ pratiká¹tiá¹ hareḥ | ÅrautasmÄrtÄgamaprokta1vidhinÄ sthÄpanaá¹ hi yat ||4|| tat sthÄpanaá¹ iti proktaá¹ svayaá¹vyaktaá¹ hi me Åá¹á¹u | yasmin sannihito viá¹£á¹uḥ svayam eva ná¹á¹Äá¹ bhuvi | pÄá¹£Äá¹adÄrvor ÄtmeÅaḥ svayaá¹vyaktaá¹ hi2 tat smá¹tam || iti3 ||5|| durlabhatvÄt svayaá¹vyakta4mÅ«rteḥ ÅrÄ«5vaiá¹£á¹avottamaḥ6 | yathÄvidhi pratiá¹£á¹hÄpya sthÄpitÄá¹7 mÅ«rtim arcayet ||6|| atha ÅrÄ«mÅ«rtipÅ«jÄmÄhÄtmyam atha ÅrÄ«mÅ«rtipÅ«jÄmÄhÄtmyam haribhaktisudhodayeâ naikaá¹ svavaá¹Åaá¹ tu naras tÄrayaty akhilaá¹ jagat8 | pratimÄm ÄÅrito âbhÄ«á¹£á¹apradÄá¹ kalpalatÄá¹ yathÄ ||7|| arcÄyÄá¹9 ÅrÄ«mÅ«rtau, ná¹á¹Äm Ä«psitaá¹ phalaá¹ yÄgÄdidurlabham api sÄ dadÄti ||7|| atha ÅrÄ«mÅ«rteḥ prasÄdanam ÄtmÄdiÅuddhayaÅ ca atha ÅrÄ«mÅ«rteḥ prasÄdanam ÄtmÄdiÅuddhayaÅ ca ÅrÄ«mÅ«rtiá¹ ká¹£ÄlanÄrhÄá¹ tu ÅastagandhajalÄdinÄ | praká¹£Älayet tadanyÄá¹ tu mÅ«lamantreá¹a mÄrjayet ||8|| praká¹£ÄlanÄrhÄá¹ ÅailÄ«lauhÄ«pratiká¹tim,10 tadanyÄá¹ lepyÄdyÄm ||8|| ÅrÄ«mÅ«rtihá¹dayaá¹ spá¹á¹£á¹vÄ svamantraá¹ cÄá¹£á¹adhÄ japet | evaá¹ prasÄdanaá¹ mÅ«rter Ätmanas tatprasÄdanÄt | Åuddhir ekÄ dvitÄ«yÄ tu syÄd avyagratayÄpi ca11 ||9|| |
Abodes means objects for reverence or worship. 4When one has made a likeness of Hari out of materials such stone, clay, wood or metal, it should be established according to the rules given in the Åruti and Smá¹ti texts. 5This is called âestablishedâ; now hear from me what self-manifested is: When Viá¹£á¹u, the Lord of the self, himself appears for the people on earth in a form of stone or wood, that is known as âself-manifestedâ. 6As the self-manifested forms are rare, the best of blessed Vaiá¹£á¹avas should install the form according to the rules and then worship it. The Greatness of Worshipping the Blessed Form In the Haribhaktisudhodaya (20.43cdâ44ab): 7A man who has taken shelter of the image liberates not only his own family but the whole world; it is like a wish-fulfilling creeper that grants all desires. In the image means in the blessed form; he gives to men the fruit that they desire, even when it is hard to attain by sacrifices and so on.1 Cleansing the Blessed Form and Purification of the Self and so on 8A blessed form that can be washed should be sprinkled with water mixed with approved fragrances. Others one should cleanse with the root mantra. Idols that can be washed are those made of stone and metal. Others include those made of clay. 9Touching the heart of the blessed form, one should recite oneâs mantra eight times. This is the cleansing of the form; its cleansing leads to that of oneself as well, as also through steadiness. This is the first and second cleansing. |
prokta] R1 -proktaá¹
hi] B4 deest
iti] Edd deest
svayaá¹vyakta] R1 ca yaá¹ vyaktaḥ
ÅrÄ«] B2 Od tu
vaiá¹£á¹avottamaḥ] Od vaiá¹£á¹avo janaḥ
sthÄpitÄá¹] R1 ká¹trimÄá¹
jagat] B2 Edd add. arcÄyÄm Ä«psitaá¹ ná¹á¹Äá¹ phalaá¹ yÄgÄdidurlabham | : Od gl. (arcÄyÄá¹ ÅrÄ«mÅ«rtau ná¹á¹Äá¹ Ä«psitaá¹ phalaá¹ yÄgÄdidurlabham api sÄ dadÄti)
arcÄyÄá¹] V1 i.m. pÄá¹hasya vyÄkhye âyam
pratiká¹tim] V1 B2 -prabhá¹tim
ca] B1 om.
B2 and Edd are the only two sources to provide the two pÄdas that this commentary glosses: âThe fruit that men desires, hard to attain through sacrifices and the like, is found in the statueâ. These lines are not found in the Haribhaktisudhodaya or any other manuscripts, though V1 does note that the gloss here discusses something found in another reading.
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aá¹£á¹adhÄ vÄrÄá¹£á¹akam, ÄtmaÅuddhiḥ avyagratvÄdinÄ | yady api pÅ«jÄrambhÄd eva sÄ sadÄpeká¹£yate, tathÄpi1 bahiḥ ÅrÄ«mÅ«rtipÅ«jÄyÄm avaÅyÄpeká¹£yatvÄt Åuddhiprasaá¹ gÄd vÄtra likhitÄ ||9|| sthÄnaÅuddhis tathÄ2 dravyaÅuddhiÅ ca likhitÄ purÄ | iti prakÄrabhedena bhavec3 chuddhicatuá¹£á¹ayam ||10|| uktaá¹ ca ÅrÄ«nÄradenaâ puá¹£peá¹Ämbu gá¹hÄ«tvÄ tu proká¹£ayet sarvasÄdhanam | malasnÄnaá¹4 tataḥ kuryÄt pÄtre devaá¹ nidhÄya5 ca6 ||11|| anyenÄpiâ puá¹£pÄká¹£atÄdidravyÄnÄá¹ kuryÄj jantvÄdi7Åodhanam | ká¹£ÄlanenÄmbulepÄder mÅ«rtiÅuddhiá¹ samÄcaret | avyagratvenÄtmaÅuddhiá¹ ká¹£itiÅuddhiá¹ tataÅ caret || iti ||12|| mantraÅuddhiá¹ parÄá¹ cittaÅuddhiá¹ cecchanti kecana8 | evaá¹ á¹£aá¹ Åuddhayaḥ pÄlyÄḥ9 sampradÄyÄnusÄrataḥ ||13|| nanu kvacit Åuddhicatuá¹£á¹ayam, kvacic ca Åuddhiá¹£aá¹kaá¹ ÅrÅ«yate | atra tu mÅ«rtiÅuddhir ÄtmaÅuddhiÅ ceti Åuddhidvayam atra10 likhitam11 | tat kutaḥ? ity atra12 likhati sthÄneti | purÄ pÅ«rvaá¹ devÄlayamÄrjanÄdiprakaraá¹e sthÄnaÅuddhiḥ likhitÄ,13 Åaá¹ khapratiá¹£á¹hÄÅeá¹£e ca Åaá¹ khodakÄdinÄ dravyaÅuddhir likhitÄ iti | anena prakÄreá¹a bhedo14 âtrÄyaá¹ jñeyaḥ | praká¹£ÄlanÄdinÄ ÅrÄ«mÅ«rtiÅuddhiḥ jantu15Åodhanaproká¹£aá¹ÄdinÄ dravyaÅuddhir avyagratvena cÄtmaÅuddhir abhivyañjitaiva | tatra16 ca ÄtmatattvÄya namaḥ, vidyÄtattvÄya namaḥ, |
[â¦] Cleansing of the self comes into being through steadiness [of the mind] and so on. Even though this is always required at the beginning of the worship, it is nevertheless given here as well in the context of cleansing, as it is certainly required within the worship of the external blessed form or because it is related to cleansing. 10Cleansing of the place and cleansing of the ingredients have been described above. Dividing the procedure in this way one arrives at four types of cleansing. This has also been said by blessed NÄrada:1 11Taking water with a flower, one should sprinkle all the utensils. One should then cleanse away dirt and place the Lord in a vessel. And by someone else:2 12One should clean flowers, Aká¹£ata and similar items from insects and the like. By washing or by smearing with water one should cleanse the form. One should cleanse the self through steadiness and then cleanse the place. 13Some wish also to add mantra cleansing and another mental cleansing. In this way they maintain six types of cleansing in accordance with their traditions. Now, sometimes one hears of four types of cleansing and sometimes of six types of cleansing. Here, however, only two types of cleansing have been given: âCleansing of the formâ and âCleansing of the selfâ. Why is that? To this the author replies in verse 10. âCleansing of the placeâ was described above, earlier, in the context of how to clean the temple (4.4â29), and âCleansing of the ingredientsâ by water from the conch was described at the end of establishing the conch (5.229). This is how one should understand the division. It is suggested that Cleansing of the form is done by washing and so on, Cleansing of the ingredients by removing insects, sprinkling and so on, and Cleansing of the self comes about by steadiness. In this connection, some opine that Cleansing of the self is done by saying ÄTMATATTVÄYA NAMAḤ, âObeisance to the category of the selfâ, VIDYÄTA- |
tathÄpi] V1 tathÄ hi
tathÄ] V2 tadÄ
bhavec] B2 bhajet
malasnÄnaá¹] Od gl. (nirmÄlyÄdiká¹£Älanam)
nidhÄya] V1 V2 Va B4 vidhÄya : V12 nidhÄya
nidhÄya ca] B2 nidhÄpayet
jantvÄdi] B1 p.c. yantrÄdi- : Edd mantrÄdi-
kecana] Od gl. (kaÅcit janaḥ)
pÄlyÄḥ] Edd puá¹yÄḥ : Od gl. (vaiá¹£á¹avaiḥ sampradÄyÄnusÄreá¹a tÄÅ ca sarvÄ eva paripÄlyÄḥ)
atra] B3 eva
dvayam ⦠likhitam] Edd -mÄtram
atra] Edd ato
likhitÄ] V1 V2 deest
prakÄreá¹a ⦠bhedo] V1 V2 prakÄrabhedo
jantu] Edd deest
tatra] B1 atra
In Viá¹£á¹ubhakticandrodaya (VBC) 12a.
RÄmÄrcanacandrikÄ (RAC) pp. 49â50.
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ÅrÄ«bhagavattattvÄya namaḥ ity uktvÄ proká¹£aá¹Ä«1pÄtranihitena kiñcid abhimantritaÅaá¹ khajalena tulasÄ«dalagá¹hÄ«tena svamÅ«rdhany abhiá¹£ekaá¹ kÅ«ryÄd ity evam ÄtmaÅuddhiá¹ kecin manyante | sthÄnaÅuddhiÅ ca sammÄrjanalepanÄdinÄ vedikÄ2maá¹á¸alanirmÄá¹ÄdinÄ ca | tathÄ coktaá¹ ÅrÄ«rÄmÄrcanacandrikÄyÄm | vilipya3 vedikÄá¹ samyag maá¹á¸alaá¹ tatra kÄrayet | raktais taá¹á¸ulacÅ«rá¹aiÅ ca nÄ«lapÄ«tasitÄsitaiḥ | likhed aá¹£á¹adalaá¹ padmaá¹ caturasrasamÄvá¹tam | á¹£aá¹koá¹aá¹ kará¹ikÄmadhye koá¹Ägre vá¹ttasaá¹vá¹tam || sÄdhyam eva4 tataḥ ÅobhÄrekhÄbhir upaÅobhitam | saá¹pÅ«jya maá¹á¸alaá¹ caiva tatra siá¹hÄsanaá¹ nyaset || candrÄtapapatÄkaiÅ ca toraá¹air api sarvataḥ | citritaá¹ tatra tatrÄpi bhittistambhasthalÄdiá¹£u || iti | etac ca keÅÄñcin mate ÅrÄ«raghunÄthapÅ«jÄviá¹£ayakam | kramadÄ«pikÄkÄrÄdimate ca5 dÄ«ká¹£Ävidhiviá¹£ayam eveti | mantraÅuddhiÅ ca astramantreá¹a mantraÅuddhiá¹ parikalpayÄmÄ«ty evam | cittaÅuddhiÅ ca cintÄntaraparityÄgÄdinety evaá¹ á¹£aá¹Åuddhayaḥ | tÄÅ ca sarvÄ eva paripÄlyÄ vaiá¹£á¹avaiḥ | kiá¹ tu nijasampradÄyÄnusÄreá¹ety arthaḥ ||10â13|| atha pÄ«á¹hapÅ«jÄ atha pÄ«á¹hapÅ«jÄ tÄmrÄdipÄ«á¹he67 ÅrÄ«khaá¹á¸ÄdyÄlipte âá¹£á¹adalaá¹ likhet | sakará¹ikaá¹8 trivá¹ttÄá¸hyaá¹ padmaá¹ á¹£oá¸aÅakesaram ||14|| sadalÄgraá¹9 catuá¹£koá¹aá¹ caturdvÄravibhÅ«á¹£itam | pÅ«jÄyantraá¹10 samuddhá¹tya pÄ«á¹hÄrcÄá¹ tatra sÄdhayet ||15|| tÄmrÄdiracitapÄ«á¹he ÅrÄ«khaá¹á¸aá¹ candanaá¹, tadÄdinÄ Älipte11 aá¹£á¹adalaá¹ á¹£oá¸aÅakesaraá¹ sakará¹ikaá¹ vá¹ttatrayayuktaá¹ dalÄgra12sahitaá¹ ca padmaá¹ likhet | evaá¹ pÅ«jÄyantraá¹ saá¹yak uddhá¹tya aá¹ kayitvÄ tatra tasmin yantre pÄ«á¹hasya arcÄá¹ pÅ«jÄá¹ sÄdhayet niá¹£pÄdayet | tatra13 cÄrghyajalenÄbhyuká¹£ya kuryÄd iti sadÄcÄrato jñeyam ||14â15|| pÄ«á¹he bhagavato vÄme ÅrÄ«gurÅ«n gurupÄdukÄḥ | nÄradÄdÄ«n pÅ«rvasiddhÄn yajed anyÄá¹Å ca14 vaiá¹£á¹avÄn ||16|| |
TTVÄYA NAMAḤ, âObeisance to the category of wisdomâ and ÅRĪBHAGAVATTATTVÄYA NAMAḤ, âObeisance to the category of the blessed Lordâ, and anointing oneâs head with TulasÄ« leaves and some consecrated conch water kept in the vessel for sprinkling (5.229). âCleansing of the placeâ is done by cleaning, plastering and by fashioning a sacrificial ground, a Maá¹á¸ala and so on. This is explained in the blessed RÄmÄrcanacandrikÄ (p. 50): âHaving properly smeared the sacrificial ground, one should there fashion a Maá¹á¸ala using red, blue, yellow, white and black rice flour. One should draw a lotus with eight petals inside a rectangle, and inside the pericarp, a hexagon with a circle at the edges of the angles. One should then decorate it with beautiful lines. Having worshipped the Maá¹á¸ala, one should place on it a lion throne with a canopy, flags and arches on all sides, with decorations on all of the walls, pillars, ground and so on.â Some opine that this applies to the worship of blessed RaghunÄtha, and according to the opinion of persons such as the author of the KramadÄ«pikÄ, it applies only to the rules for initiation. âMantra cleansingâ is done by reciting the Astra mantra1 and MANTRAÅUDDHIá¹ PARIKALPAYÄMI, âI bring about cleansing through mantra.â âMental cleansingâ is rejecting other thoughts and so on. In this way there are six types of cleansing, and all of them are maintained by the Vaiá¹£á¹avas, but in accordance with their own traditions. This is the meaning. Worship of the Throne 14On a throne of metal such as copper smeared with sandalwood paste one should draw a lotus of eight petals, with a pericarp and decorated with three circles and sixteen filaments, 15and a rectangle decorated with four gates around the petals. Having drawn this Yantra for worship, one should there perform the adoration of the throne. [â¦] It should be understood from the conduct of the good that one should sprinkle the throne with Arghya water. 16On the throne and to the left of the Lord one should worship the blessed preceptors, the sandals of the preceptors, the ancient perfected ones such as NÄrada and also other Vaiá¹£á¹avas. |
proká¹£aá¹Ä«] B1 B4 proká¹£aá¹Ä«ya-
vedikÄ] B3 vaidikÄ-
vilipya] V1 V2 vilikhya
eva] V2 evaá¹
ca] B1 deest
tÄmrÄdipÄ«á¹he] Od gl. (tÄmrÄdiracitapÄ«á¹he ÅrÄ«khaá¹á¸aá¹ candanaá¹ tadÄdinÄ Älipte âá¹£á¹adalaá¹ á¹£oá¸aÅakeÅaraá¹ sakará¹ikaá¹ vá¹ttatrayayuktaá¹ dalÄgrasahitaá¹ ca padmaá¹ likhet | evaá¹ pÅ«jÄyantram |)
pÄ«á¹he] B4 om.
sakará¹ikaá¹] V1 sÄkará¹ikaá¹
sadalÄgraá¹] Od gl. (tasmin yantre arcÄá¹ pÅ«jÄá¹ sÄdhayet | niá¹£pÄdayet | tatra cÄrghajalenÄbhyká¹£ya | ÅrÄ«pÄ«á¹hasthasiá¹hÄsanastho bhagavato vÄme vÄyukoá¹ÄdÄ«ÅÄnaá¹ paryantadeÅe ÅrÄ«gurÅ«n nijaguruá¹ paramagurumahÄgurusarvagurÅ«n yajet | kvacic ca | guruparamaguruparameá¹£á¹higuruparÄtparagurÅ«n iti prayogaḥ | gurubhyo nama ity Ädi | bindusahitaá¹ bÄ«jatvenÄdau pÅ«jyanti | guá¹ gurubhyo namaḥ iti | tathÄ gurupÄdukÄÅ ca nÄradÄdÄ«á¹Å ca pÅ«rvasiddhÄá¹Å ca anyÄá¹Å cÄdhunikÄn vaiá¹£á¹avÄn bhÄgavatÄn yajet | prayogaḥ oá¹ gurupÄdukÄbhyo namaḥ ity Ädi)
yantraá¹] B2 -mantraá¹
Älipte] B3 Äliptaiva
dalÄgra] Edd dalÄá¹£á¹a-
tatra] B3 atra
ca] B1 om.
AstrÄya phaá¹.
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bhagavato vÄma iti vÄyukoá¹ÄdÄ«ÅÄnakoá¹aparyantadeÅe ity arthaḥ | ÅrÄ«gurÅ«n nijaguruparamaguru1mahÄguruasmad2gurusarva3gurÅ«n yajet4 pÅ«jayet5 | kvacic ca ÅrÄ«6guruparamaguru7parameá¹£á¹higuruparÄtpara8gurÅ«n iti | prayogaḥ9 | oá¹10 ÅrÄ«gurubhyo nama ity Ädi | kecid atrÄdyÄká¹£araá¹ bindusahitaá¹ jÄ«vatvenÄdau prayuñjate11 | guá¹ gurubhyo nama iti | tathÄ gurupÄdukÄÅ ca ÅrÄ«nÄradÄdÄ«á¹Å ca pÅ«rvasiddhÄn12 anyÄá¹Å cÄdhunikÄn vaiá¹£á¹avÄn13 bhÄgavatÄn yajet | prayogaḥ | oá¹ ÅrÄ«gurupÄdukÄbhyo nama ity Ädi14 ||16|| daká¹£iá¹e cÄrcayed durgÄá¹ gaá¹eÅaá¹ ca sarasvatÄ«m | tataḥ15 prÄglikhitanyÄsasyÄnusÄreá¹a pÅ«jayet ||17|| bhagavato daká¹£iá¹e ca bhÄge durgÄdÄ«n arcayet | tattatparicchadÄdisametÄn iti jñeyam | tatas tadanantaraá¹ prÄk pÅ«rvaá¹ pÄ«á¹hanyÄse likhitasya nyÄsasya pÄ«á¹hanyÄnusÄreá¹eti16 yatra yasya pÅ«jÄ17 yena krameá¹a likhitÄsti, tathaiva puá¹£pÄdinÄ tÄá¹ kuryÄd ity arthaḥ ||17|| madhye18 cÄdhÄra19ÅaktyÄdÄ«n dharmÄdÄ«á¹Å ca vidiká¹£v atha | adharmÄdÄ«á¹Å20 caturdiká¹£v anantÄdÄ«n madhyataḥ punaḥ ||18|| ÅaktÄ«r navÄá¹£á¹apatreá¹£u kará¹ikÄyÄá¹ ca pÅ«jayet | tathÄ tadupariá¹£á¹hÄc ca pÄ«á¹hamantraá¹ yathoditam ||19|| tad eva viÅiá¹£ya darÅayati madhye ceti21 dvÄbhyÄm | pÄ«á¹hamadhye ÄdhÄraÅaktyÄdÄ«n pÅ«jayet | ÄdiÅabdena praká¹tikÅ«rmÄnantapá¹thivÄ«kṣīrasamudraÅvetadvÄ«paratnamaá¹á¸apakalpavá¹ká¹£Äḥ22 | prayogaḥ | oá¹ ÄdhÄraÅaktaye nama ity Ädi23 | evam agre âpi | athÄnantaraá¹ vidiká¹£u koá¹eá¹£u dharmÄdÄ«n pÅ«jayet | ÄdiÅabdena jñÄnavairÄgyaiÅvaryÄni | caturdiká¹£u pÅ«rvÄdidikcatuá¹£á¹aye adharmÄdÄ«n pÅ«jayet | ÄdiÅabdena ajñÄnÄvairÄgyÄnaiÅvaryÄá¹i | punaÅ ca24 pÄ«á¹hamadhya evÄnantÄdÄ«n pÅ«jayet | ÄdiÅabdena padmasÅ«ryamaá¹á¸alasomamaá¹á¸ala25vahnimaá¹á¸alÄni, sattvarajastamÄá¹si ÄtmÄntarÄtmaparamÄtmajñÄnÄtmÄnaÅ ca | aá¹£á¹asu patreá¹£u pÅ«rvÄdidalakrameá¹a kesaramadhye vimalÄdyaá¹£á¹aÅaktīḥ26 kará¹ikÄyÄá¹ cÄnugrahÄá¹ Åaktiá¹ pÅ«jayed ity arthaḥ | ÅaktayaÅ ca | vimalotkará¹£iá¹Ä« jñÄnÄ kriyÄ yogÄ prahvÄ« satyeÅÄnÄ ity27 aá¹£á¹a, navamÄ« cÄnugrahÄ iti | yathoditam iti | sÅ«ryÄdimaá¹á¸alaá¹ tattadbÄ«jÄká¹£areá¹a saha, sattvÄdÄ«n tattadÄdyaká¹£araiḥ saha, jñÄnÄtmÄnaá¹ |
To the left of the Lord means beginning from the north-west corner and ending in the north-east corner. One should worship or honour the preceptors, that is, oneâs own guru, the grand guru, the great guru, our guru and all the gurus; or, according to others, the blessed guru, the grand guru, the great grand guru and the great great grand guru.1 The procedure is Oá¹ ÅRĪGURUBHYO NAMAḤ, âOá¹! Obeisance to the blessed gurusâ and so on. Some begin with a seed of the first letter along with a Bindu, like GUá¹ GURUBHYO NAMAḤ. After this, one should worship the sandals of the preceptor, the ancient, perfected ones such as blessed NÄrada and also other, contemporary Vaiá¹£á¹avas or BhÄgavatas. The procedure is Oá¹ ÅRĪGURUPÄDUKÄBHYO NAMAḤ, âOá¹! Obeisance to the sandals of the blessed preceptorâ and so on. 17To his right, one should then also honour DurgÄ, Gaá¹eÅa and SarasvatÄ«, and then worship in accordance with what was written earlier concerning NyÄsa. On the right side of the Lord, one should honour DurgÄ and so on. It should be understood that all of these divinities should be accompanied by their own retinue and so on. Then, after that, in accordance with what was written earlier or above concerning NyÄsa, that is, PÄ«á¹ha NyÄsa (5.133â141), one should worship the relevant divinities in the proper places with flowers and so on. 18In the middle, one should worship ÄdhÄra Åakti and so on; then, in the intermediate directions, Dharma and so on; Adharma and so on in the four directions and Ananta and so on again in the middle. 19One should also worship the nine Åaktis on the eight petals and on the pericarp, and then, above them, the PÄ«á¹ha Mantra as it has been explained. In the present verses, the author explains the details for this worship. In the middle of the throne, one should worship ÄdhÄra Åakti and so on, that is, Praká¹ti, KÅ«rma, Ananta, earth, the milk ocean, ÅvetadvÄ«pa, the jewelled pavilion and a wish-fulfilling tree. This is the procedure: Oá¹ ÄDHÄRAÅAKTAYE NAMAḤ, âOá¹! Obeisance to the sustaining powerâ and so on. Later cases should be understood in the same way. Then, after that, one should worship Dharma and so on in the intermediate directions. And so on refers to JñÄna, VairÄgya and AiÅvarya. One should worship Adharma and so on in the four directions, that is, in the four car- |
paramaguru] B1 deest
asmad] V1 deest
mahÄguru ⦠gurusarva] Edd -parÄtparagurumahÄguruparameá¹£á¹hi-
yajet] V2 deest
pūjayet] Edd deest
ÅrÄ«] B3 deest
paramaguru] V2 deest
parÄtpara] V1 B3 rep. : B3 ins. i.m. -tara-
prayogaḥ] B1 deest
oá¹] Edd deest
prayuñjate] V1 V2 B1 B4 prayuñjanti
pÅ«rvasiddhÄn] B3 B4 ins. ca
vaiá¹£á¹avÄn] V1 Edd deest
Ädi] B1 deest
tataḥ] V1 V2 Va Pa B1 B3 B4 Edd tatra
ÄnusÄreá¹eti] B4 Edd -ÄsasyÄnusÄreá¹a
pÅ«jÄ] B4 ins. yatra
madhye] B1 om.
cÄdhÄra] Edd ÄdhÄra-
vidiká¹£v ⦠adharmÄdÄ«á¹Å] B3 om.
ceti] Edd iti
vá¹ká¹£Äḥ] Edd add. atra ca pÅ«rvavad eva kṣīrasamudrÄdisthÄne tattatparivartena ÅrÄ«mathurÄdyÄ ekÄntibhiḩ pÅ«jyÄ iti boddhavyam |
Ädi] B1 deest
ca] V1 V2 B4 deest
maá¹á¸ala] B3 deest
Åaktīḥ] B3 ins. ca
ity] V2 B3 B4 deest
This is the procedure described in RAC (p. 80).
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ca bhuvaneÅvarÄ«bÄ«jena saha pÅ«rvavat pÅ«jayed ity arthaḥ | tatra prayogaḥ | oá¹ aá¹1 sÅ«ryamaá¹á¸alÄya namaḥ, oá¹ uá¹ somamaá¹á¸alÄya namaḥ, oá¹ vaá¹2 vahnimaá¹á¸alÄya namaḥ, oá¹ saá¹ sattvÄya nama ity Ädi3 | oá¹4 hrÄ«á¹ jñÄnÄtmane nama iti ca ||18â19|| tatpÄ«á¹he mÅ«lamantreá¹a ÅrÄ«mÅ«rtiá¹ sthÄpayed atha | puá¹£pÄñjaliá¹ gá¹hÄ«tveá¹£á¹adevarÅ«paá¹ vicintayet ||20|| tasmin pÅ«jite pÄ«á¹he5 ||20|| tataÅ ca mÅ«lamantreá¹a ká¹£iptvÄ puá¹£pÄñjalitrayam | nijeá¹£á¹adevamÅ«rtes6 tu7 paramaikyaá¹ vibhÄvayet ||21|| nijeá¹£á¹adevasya mÅ«rteÅ ca pÄ«á¹hasthÄpita8bhagavatpratiká¹teḥ paramam atyantam aikyam abhinnatvaá¹ sañcintayet ||21|| athÄ9vÄhanÄdÄ«ni athÄ9vÄhanÄdÄ«ni tato devÄrcane prauá¸hapÄdatÄyÄ niá¹£edhanÄt | bhÅ«mau nihita10pÄdaḥ san kuryÄd ÄvÄhanÄdikam ||22|| yac cÄvÄhyam11 adhiá¹£á¹hÄnaá¹ tatrÄvÄhanam Äcaret | ÅÄlagrÄmasthÄpane12 ca13 nÄvÄhanavisarjane ||23|| prauá¸hapÄdatÄlaká¹£aá¹am Ädau likhitam evÄsti | ÄdiÅabdena saá¹sthÄpanÄdi | tac cÄgre vyaktaá¹ bhÄvi | ÄvÄhyam ÄvÄhanayogyam asthirÄdi, tatra tasmin adhiá¹£á¹hÄne ÄvÄhanaá¹ |
dinal directions beginning with the east. And so on here refers to AjñÄna, AvairÄgya and AnaiÅvarya. Then one should worship Ananta and so on in the middle of the throne alone. And so on here refers to the lotus, the circle of the sun, the circle of the moon and the circle of fire; Sattva, Rajas and Tamas; the self, the inner self, the highest self and the conscious self. One should worship the eight Åaktis beginning with VimalÄ between the filaments on the eight petals, clockwise beginning with the east, and AnugrahÄ Åakti on the pericarp. And the Åaktis are: VimalÄ, Utkará¹£iá¹Ä«, JñÄnÄ, KriyÄ, YogÄ, PrahvÄ«, SatyÄ and ĪÅÄnÄ are the eight, and the ninth is AnugrahÄ. As it has been explained: the meaning is that one should worship the circle of the sun and so on as before (5.137â139) together with their seed syllables, Sattva and so on together with their first letters [and a Bindu] and the Conscious self with the BhuvaneÅvarÄ« seed. This is the procedure: Oá¹ Aá¹ SŪRYAMAá¹á¸ALÄYA NAMAḤ, âOá¹ Am! Obeisance to the circle of the sunâ, Oá¹ Uá¹ SOMAMAá¹á¸ALÄYA NAMAḤ, âOá¹ Uá¹! Obeisance to the circle of the moonâ, OM VAá¹ VAHNIMAá¹á¸ALÄYA NAMAḤ, âOá¹ Vaá¹! Obeisance to the circle of fireâ, Oá¹ SAá¹ SATTVÄYA NAMAḤ and so on, and Oá¹ HRĪṠJÃÄNÄTMANE NAMAḤ, âOá¹ HrÄ«á¹! Obeisance to the Conscious self.â 20On this throne one should now establish the blessed form with the root mantra, fill oneâs cupped hands with flowers and meditate on oneâs beloved divinity. On this throne means on the throne that has been worshipped. 21With the root mantra, one should then offer three handfuls of flowers and visualize the highest unity between oneâs beloved divinity and the form. One should carefully consider the highest or absolute unity or identity between oneâs beloved divinity and the form, the likeness of the Lord that has been established on the throne. Invocation and so on 22Then, as squatting is forbidden when worshipping gods, one should sit with the feet on the ground and do the Invocation and so on. 23One should do the Invocation for those objects of worship that are invocable, but for establishing a ÅÄlagrÄma, there is no Invocation or Dismissal. The characteristics of squatting have been given above (4.165). And so on refers to Establishment and so on; this will become clear below. For those |
aá¹] B3 deest
vaá¹] V1 V2 B3 B4 aá¹ : B1 maá¹
ity Ädi] B1 oá¹ raá¹ rajase namaḥ oá¹ taá¹ tamase nama ity Ädi
oá¹] B1 deest
pÄ«á¹he] B1 deest
mūrtes] B2 -mantras
tu] Va B1 Edd ca
sthÄpita] B3 -sthasyÄpi tad-
athÄ] B2 tathÄ-
nihita] V2 vihita-
yac cÄvÄhyam] B3 yatrÄvÄhyam
sthÄpane] B2 Od -ÅilÄyÄá¹
ÅÄlagrÄma ⦠ca] R1 Pa ÅÄlagrÄme sthirÄyÄá¹ ca
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visarjanaá¹ ca nÄcaret | yady api mÅ«rtyarcÄvidhir aá¹ kyate iti pÅ«rvalikhanÄc chrÄ«mÅ«rtipÅ«jaiva prastutÄsti, tathÄpy ÄvÄhanÄdiprasaá¹ ge âsmin ÅÄlagrÄmÄvÄhananiá¹£edhÄdikaá¹ likhitam iti dik ||22â23|| tathÄ coktamâ udvÄsÄvÄhane na staḥ sthÄvare vai yathÄ tathÄ | ÅÄlagrÄmÄrcane naiva hy ÄvÄhanavisarjane ||24|| ÅÄlagrÄme tu bhagavÄn ÄvirbhÅ«to yathÄ hariḥ | na tathÄnyatra sÅ«ryÄdau vaikuá¹á¹he âpi ca sarvagaḥ1 ||25|| |
objects of worship that are invocable, that is, suitable for Invocation, such as movable forms, one should not do Invocation or Dismissal.1 Even though worship of the blessed form is propounded here, as it was written above (6.1) that âthe rules for the reverence of the image are now givenâ, nevertheless, the prohibition against Invocation and so on for the ÅÄlagrÄma is given here in the context of Invocation and so on. This is the drift. As it is said:2 24There is no Dismission or Invocation here, like in the case of stationary forms, for there is no Invocation or Dismissal in the worship of ÅÄlagrÄmas. 25The omnipresent Lord Hari is present in the ÅÄlagrÄma and never leaves, just as in the case of Vaikuá¹á¹ha, the sun and so on. |
sarvagaḥ] R1 sa : R1 add. mahÄmudreyam uditÄ paramÄ«karaá¹e budhaiḥ || vÄmÄá¹ guá¹£á¹haá¹ vidhá¹tyaivaá¹ muá¹£á¹inÄ daká¹£iá¹ena tu | tanmuá¹£á¹aiḥ pá¹á¹£á¹ato deÅe yojayec caturaá¹ gulīḥ | kathitÄ Åaá¹ khamudreyaá¹ vaiá¹£á¹avÄrcanakarmaá¹i || anyo ânyÄbhimukhÄá¹ guá¹£á¹hakaniá¹£á¹hayugale yadi | vistá¹tÄÅ cetarÄá¹ gulyas tadÄsau darÅanÄ« matÄ || 10 || anyo ânyagrathitÄá¹ gulya unnatau madhyamau yadi | saá¹lagnau ca tadÄ mudrÄ gadeyaá¹ parikÄ«rtitÄ || 11 || padmÄkÄrÄvÄbhimukhyena pÄá¹Ä«, madhye âá¹ guá¹£á¹hau ÅÄyitau kará¹ikÄvat | padmÄkhyeyaá¹ saiva saá¹lagnamadhyÄ, spá¹á¹£á¹Äá¹ guá¹£á¹hÄ bilvasaá¹jñaiva mudrÄ || 12 || agre tu vÄmamuá¹£á¹eÅ ca itarÄ tu yadÄ matÄ | tad evaá¹ ká¹tibhir mudrÄ jñeyÄ musalasaá¹jñitÄ || 13 || vÄmasthatarjanÄ«prÄntaá¹ madhyamÄnte niyojayet | prasÄrya tu karaá¹ vÄmaá¹ daká¹£iá¹aá¹ karam eva ca || niyojya daká¹£iá¹askandhe vÄá¹aprepraá¹avat tataḥ | tarjanyaá¹ guá¹£á¹hakÄbhyÄá¹ ca kuryÄd eá¹£Ä prakÄ«rtitÄ | ÅÄrá¹ gamudreti munibhir darÅayet ká¹á¹£á¹apÅ«jane || 14 || kaniá¹£á¹hÄnÄmike dve tu daká¹£Äá¹ guá¹£á¹hanipÄ«á¸ite | Åeá¹£e prasÄrite ká¹tvÄ khaá¸gamudrÄ prakÄ«rtitÄ || 15 || pÄÅÄkÄrÄá¹ niyojyaiva vÄmÄá¹ guá¹£á¹hÄá¹ gatarjanīḥ | daká¹£iá¹e muá¹£á¹im ÄdÄya tarjanÄ«á¹ ca prasÄrayet || tenaiva saá¹spá¹Åen mantrÄ« vÄmÄá¹ guá¹£á¹hasya mÅ«lakam | pÄÅamudreyam uddiá¹£á¹Ä keÅavÄrcanakarmaá¹i || 16 || tarjanÄ«m Ä«á¹£ad Äkuñcya Åeá¹£eá¹Äpi nipÄ«á¸ayet | aá¹ kuÅaá¹ darÅayet tadvad gá¹hÄ«tvÄ daká¹£amuá¹£á¹inÄ || 17 || anyo ânyapá¹á¹£á¹he saá¹yojya kaniá¹£á¹he ca parasparam | tarjanyagraá¹ samaá¹ ká¹tvÄ kaniá¹£á¹hÄgraá¹ tathaiva ca | Ä«á¹£ad Älambitaá¹ ká¹tvÄ itarau paká¹£avat tataḥ | prasÄrya gÄruá¸Ä« mudrÄ ká¹á¹£á¹apÅ«jÄvidhau smá¹tÄ || 18 || anyo ânyasammukhe tatra kaniá¹£á¹hÄtarjanÄ«yuge | madhyamÄnÄmike tadvad aá¹ guá¹£á¹hena nipÄ«á¸ayet || darÅayed dhá¹daye mudrÄá¹ yatnÄc chrÄ«vatsasaá¹jñitÄm || 19 || anyo ânyÄbhimukhe tadvat kaniá¹£á¹he saá¹niyojayet | tarjanyanÄmike tadvat karau tv anyo ânyapá¹á¹£á¹hagau || utsiktÄnyo ânyasaá¹lagnau vaká¹£aḥsthitakarÄá¹ gulīḥ | vidhÄya madhyadeÅe tu vÄmamadhyamatarjanÄ« || saá¹yojya maá¹ibandhe tu daká¹£iá¹e yojayet tataḥ | vÄmÄá¹ guá¹£á¹he tu mudreyaá¹ prasiddhÄ kaustubhÄhvayÄ || kvacic ca | anÄmÄ pá¹á¹£á¹hasaá¹lagnÄ daká¹£iá¹asya kaniá¹£á¹hikÄ | kaniá¹£á¹hayÄnyayÄ baddhÄ tarjanyÄ daká¹£ayÄ tathÄ || vÄmÄnÄmÄá¹ ca badhnÄ«yÄd daká¹£Äá¹ guá¹£á¹hasya mÅ«lake | aá¹ guá¹£á¹hamadhyame vÄme saá¹yojya saralÄḥ parÄḥ | catasro ânyo ânyasaá¹lagnÄ mudrÄ kaustubhasaá¹jñitÄ || 20 || oá¹£á¹he vÄmakarÄÄ¡uá¹£á¹ho lagnas tasya kaniá¹£á¹hakÄ | daká¹£iá¹Äá¹ guá¹£á¹hasamyuktÄ tatkaniá¹£á¹hÄ prasÄritÄ || tarjanÄ«madhyamÄnÄmÄḥ kiñcit saá¹ kucya cÄlitÄḥ | veá¹umudreyam uddiá¹£á¹Ä suguptÄ preyasÄ« hareḥ || 21 || aá¹ gaá¹ prasÄritaá¹ ká¹tvÄ spá¹á¹£á¹aÅÄkhaá¹ varÄnane | prÄá¹ mukhaá¹ tu tataḥ ká¹tvÄ abhayaá¹ parikÄ«rtitam || 22 || daká¹£aá¹ bhujaá¹ prasÄritvÄ jÄnÅ«pari niveÅayet | prasá¹taá¹ darÅayed devi varaḥ sarvÄrthasÄdhakaḥ || 23 || uttÄnatarjanÄ«bhyÄá¹ tu Å«rdhvÄdhaḥ prakrameá¹a tu | mÄlÄvat kramavistÄrÄ vanamÄlÄ prakÄ«rtitÄ || 24 || kramadÄ«pikÄyÄm | aá¹ guá¹£á¹haá¹ vÄmam uddaá¹á¸itam itarakarÄá¹ guá¹£á¹hakenÄtha baddhvÄ, tasyÄgraá¹ pÄ«á¸ayitvÄá¹ gulibhir api tato vÄmahastÄá¹ gulÄ«bhiḥ | baddhvÄ gÄá¸haá¹ há¹di sthÄpayatu vimaladhÄ«r vyÄharan mÄrabÄ«jaá¹, bilvÄkhyÄ mudrikaiá¹£Ä sphuá¹itam iha kathitÄ sthÄpanÄ«yÄ vidhijñaiḥ || agastyasaá¹hitÄyÄá¹ ca | ÄvÄhanÄ«á¹ sthÄpanÄ«á¹ ca sannidhÄ«karaá¹Ä«á¹ tathÄ | susaá¹nirodhanÄ«á¹ mudrÄá¹ sammukhÄ«karaá¹Ä«á¹ tathÄ | sakalÄ«karaá¹Ä«á¹ caiva mahÄmudrÄá¹ tathaiva ca | Åaá¹ khacakragadÄpadmadhenukaustubhagÄruá¸Äḥ | vargaḥ ||
One would expect this sentence to say that in these cases, one should do invocation and dismissal, but all mss agree on not doing so. This may have been a mistake in the autograph of the commentary.
VBCÂ 15a.
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athÄvÄhanÄdividhiḥ athÄvÄhanÄdividhiḥ ÄvÄhanÄdi1mudrÄÅ ca sandarÅyÄvÄhanaá¹ budhaḥ2 | tathÄ saá¹sthÄpanaá¹ sannidhÄpanaá¹ sannirodhanam ||26|| sakalÄ«karaá¹aá¹ cÄvaguá¹á¹hanaá¹ ca yathÄvidhi | amá¹tÄ«karaá¹aá¹ kuryÄt3 paramÄ«karaá¹aá¹4 tathÄ ||27|| ÄvÄhanÄdikaraá¹aprakÄram eva likhati ÄvÄhanÄdÄ«ti dvÄbhyÄm | ÄvÄhanÄdimudrÄ Ädau samyak darÅayitvÄ paÅcÄd ÄvÄhanaá¹, tathÄ saá¹sthÄpanÄdikaá¹ ca budho yathÄvidhi kuryÄd iti dvayor anvayaḥ | vidhiÅ cÄyam | ÅrÄ«ká¹á¹£á¹a ihÄvaha ihÄvaha, iha5 samyak tiá¹£á¹ha, iha samyak6 tiá¹£á¹ha,7 iha sannidhehi iha sannidhehi,8 iha sannirudhyasva iha sannirudhyasva,9 iha sakalÄ«kuru, iha sakalÄ«kuru,10 ihÄvaguá¹thasva ihÄvaguá¹á¹hasva,11 ihÄmá¹tÄ«kuru ihÄmá¹tÄ«kuru,1213 iha paramÄ«kuru iha paramÄ«kuru14 | iti kramÄd brÅ«yÄd iti | ÄvÄhanÄdyaá¹£á¹amudrÄÅ cÄgre lekhyÄḥ | kecid15 Ähuḥ | krameá¹a mudrÄḥ pradarÅayan tatra tatra krameá¹a tat tad brÅ«yÄd iti ||26â27|| tathÄ ÄvÄhanÄdy16arthaḥ tathÄ ÄvÄhanÄdy16arthaḥ Ägameâ ÄvÄhanaá¹ cÄdareá¹a sammukhÄ«karaá¹aá¹ prabhoḥ | bhaktyÄ niveÅanaá¹ tasya saá¹sthÄpanam udÄhá¹tam ||28|| tavÄsmÄ«ti tadÄ«yatva17darÅanaá¹ sannidhÄpanam | kriyÄsamÄptiparyantaá¹ sthÄpanaá¹ sannirodhanam ||29|| sakalÄ«karaá¹aá¹ coktaá¹ tatsarvÄá¹ gaprakÄÅanam18 | ÄnandaghanatÄtyantaprakÄÅo hy avaguá¹á¹hanam ||30|| amá¹tÄ«karaá¹aá¹ sarvair evÄá¹ gair avaruddhatÄ19 | paramÄ«karaá¹aá¹ nÄmÄbhÄ«á¹£á¹asampÄdanaá¹ param ||31|| |
Rules for Invocation and so on 26Showing the MudrÄs for Invocation and so on, the wise one should in the proper way perform Invocation, Establishment, Manifestation, Confinement, 27Completion, Veiling, Turning into Nectar and Perfection. The author describes the procedure for Invocation and so on in the present verses. [â¦] And this is the procedure: one after the other one should say ÅRĪKá¹á¹¢á¹A IHÄVAHA IHÄVAHA, IHA SAMYAK TIṢṬHA, IHA SAMYAK TIṢṬHA, IHA SANNIDHEHI, IHA SANNIDHEHI, IHA SANNIRUDHYASVA, IHA SANNIRUDHYASVA, IHA SAKALĪKURU, IHA SAKALĪKURU, IHÄVAGUá¹THASVA, IHÄVAGUá¹á¹¬HASVA, IHÄMá¹TĪKURU, IHÄMá¹TĪKURU, IHA PARAMĪKURU, IHA PARAMĪKURU, âBlessed Ká¹á¹£á¹a, be invoked here, be invoked here! Be comfortable here, be comfortable here! Be manifested here, be manifested here! Be confined here, be confined here! Be divided here, be divided here! Be veiled here, be veiled here! Become nectar here, become nectar here! Be perfected here, be perfected here!â The MudrÄs for invocation and so on will be given below. And some say: âShowing the MudrÄs one after another, one should say these things, one after the other.â1 The Meaning of Invocation and so on In the Ägama: 28Invocation is to respectfully make the Lord face oneself. To devotedly give him a seat is known as Establishment. 29Manifestation is to say âI am yours!â and to consider oneself as his. Confinement is to make him present until the end of the rituals. 30Showing all of his limbs is known as Completion. Clearly showing his nature as condensed bliss is Veiling. 31Turning into Nectar is covering all his limbs and attaining oneâs highest desires is called Perfection. |
vidhiḥ ⦠ÄvÄhanÄdi] B4 om.
budhaḥ] B2 tataḥ
kuryÄt] B3 deest
paramÄ«karaá¹aá¹] B1 pratiá¹£á¹hÄne
iha] B1 deest
iha samyak] V2 B1 deest
iha ⦠tiá¹£á¹ha] V1 B4 2
iha sannidhehi] V1 V2 B4 2 : B1 deest
iha sannirudhyasva] V1 V2 B4 2
iha sakalīkuru] V1 V2 B1 B4 2
ihÄvaguá¹á¹hasva] V1 V2 B1 B4 2
ihÄmá¹tÄ«kuru ⦠ihÄmá¹tÄ«kuru] V2 B1 B4 deest
ihÄmá¹tÄ«kuru] V1 2
iha paramīkuru] V1 V2 B1 B4 2
kecid] B3 ins. ca
tathÄ ÄvÄhanÄdy] R3 Pa B1 B3 athÄvÄhanÄdy
tadīyatva] B3 om. : Edd tvadīyatva-
prakÄÅanam] Od gl. (prabhor ***dÄ«ny aá¹ gÄni)
avaruddhatÄ] Pa avarudhyate
In this case, one shows each MudrÄ and then says the corresponding words; in the first case, one shows all the MudrÄs first and then says the words.
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tasya prabhoḥ sarvÄá¹ gasya prakÄÅanam abhivyañjanaá¹1 sakalÄ«karaá¹am, kecic ca aá¹ gair evÄá¹ gavinyÄsaá¹ sakalÄ«karaá¹aá¹ vidur iti vacanÄpeká¹£ayÄ ÅrÄ«madaá¹ geá¹£u mantrÄá¹ ganyÄsaá¹ sakalÄ«karaá¹aá¹ manyante | tanmate cÄvÄhanÄdicatuá¹£á¹ayam Ädau ká¹tvÄ paÅcÄd aá¹ ganyÄsaá¹ vidhÄya tato âvaguá¹á¹hanÄdikaá¹ kuryÄd iti2 ||28â31|| athÄvÄhanamÄhÄtmyam athÄvÄhanamÄhÄtmyam nÄrasiá¹heâ Ägaccha narasiá¹heti ÄvÄhyÄká¹£atapuá¹£pakaiḥ | etÄvatÄpi rÄjendra sarvapÄpaiḥ pramucyate || iti3 ||32|| nyased yathÄsampradÄyaá¹ deve4 âá¹ gÄdÄ«ni5 pÅ«rvavat | Åaá¹ khacakrÄdikÄÅ cÄtha mudrÄ vidvÄn pradarÅayet ||33|| deve ÅrÄ«bhagavanmÅ«rtau mantrasyÄá¹ gÄdÄ«ni nyaset | ÄdiÅabdenÄká¹£arÄdi,6 pÅ«rvavad iti | yatra yasya yena krameá¹a nyÄso likhito âsti, tathaiva kuryÄd ity arthaḥ | etac ca pÅ«rvaá¹ svasmin7 pañcÄá¹ gÄdinyÄsaprasaá¹ ge, tathÄ dhyÄnÄnantaram antaryÄge pÄ«á¹hapÅ«jÄm anu svahá¹dicintitaÅrÄ«bhagavanmÅ«rtau nyÄsaprasaá¹ ge ca8 likhitam asty eva | devÄá¹ geá¹£u mantrÄá¹ gÄdi9nyÄso nÄma10 devena saha mantrasyaikyÄpÄdanÄyeti pÅ«rvaá¹ vilikhitam11 eva ||33|| tathÄ ca tattvasÄreâ12 ÄvÄhanÄdimudrÄÅ ca darÅayitvÄ tataḥ punaḥ | aá¹ ganyÄsaá¹ ca devasya ká¹tvÄ mudrÄḥ pradarÅayet ||34|| |
Showing or revealing all of his, the Lordâs, limbs is known as Division, but considering statements such as âDivision is doing NyÄsa on his limbs with [oneâs own] limbsâ,1 some think that Division is doing Aá¹ ga NyÄsa of oneâs mantra (5.161â164) on the blessed limbs. According to this opinion, one should first do the first four, beginning with Invocation, and then again do Aá¹ ga NyÄsa, after which one should do Veiling and so on. The Greatness of Invocation In the Narasiá¹ha PurÄá¹a (34.4):2 32Best of kings! Just by invocation, by saying âCome Narasiá¹ha!â and offering Aká¹£ata and flowers, one is freed from all sins. 33As before and in accordance with tradition, the knowledgeable one should place the parts, etc., on God and show the MudrÄs of the conch, disc and so on. One should place the parts of the mantra on God, on the blessed form of the Lord. Etc. refers to the letters, as before (5.232â233). The meaning is that one should do the NyÄsa in the way that was described before. And it was described before earlier, in the context of oneâs own NyÄsa of five Aá¹ gas (5.149â157), and then (5.232â235) in the context of NyÄsa on the form of the blessed Lord as visualized in oneâs own heart after the worship of the throne in the context of the Inner sacrifice following the meditation. The NyÄsa of the parts of the mantra, etc., on the limbs of God was of course described earlier to effect the unity of the mantra with the deity. As it is said in the TattvasÄra:3 34One should show the MudrÄs for Invocation and so on, do Aá¹ ga NyÄsa for the Lord, and then exhibit the [other] MudrÄs. |
vyañjanaá¹] B3 -vyañjitaá¹
iti] B3 add. ÅrÄ«ramaḥÅaraá¹am
iti] V2 deest
deve] B2 dehe
á¹ gÄdÄ«ni] V1 B3 B4 âá¹ gÄnÄ«ti
ÄdiÅabdenÄká¹£arÄdi] B1 Ädiaká¹£arÄdi
svasmin] B3 asmin
ca] B3 deest
mantrÄá¹ gÄdi] Edd mantrÄdi-
nÄma] B3 deest
vilikhitam] B1 B4 Edd likhitam
sÄre] Va a.c. B2 Od Edd -sÄgare
Cited below in the commentary to HBVÂ 6.42.
In JayamÄdhavamÄnasollÄsa (JM) 84b.
VBCÂ 15a.
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atha mudrÄḥ atha mudrÄḥ Ägameâ1 ÄvÄhanÄ«á¹ sthÄpanÄ«á¹ ca tathÄnyÄá¹ sannidhÄpanÄ«m | sannirodhakarÄ«á¹ cÄnyÄá¹ sakalÄ«karaá¹Ä«á¹ parÄm ||35|| tathÄ2vaguá¹á¹hanÄ«á¹ paÅcÄd amá¹tÄ«karaá¹Ä«á¹ tathÄ | paramÄ«karaá¹aá¹3 cÄnyÄ4 prÄg aá¹£á¹au darÅayed imÄḥ ||36|| Åaá¹ khaá¹ cakraá¹ gadÄá¹ padmaá¹ muÅalaá¹ ÅÄrá¹ gam eva ca | khaá¸gaá¹ pÄÅÄá¹ kuÅau tadvad vainateyaá¹ tathaiva ca ||37|| ÅrÄ«vatsakaustubhau veá¹um abhÄ«tivaradau tathÄ | vanamÄlÄá¹ tathÄ mantrÄ« darÅayet ká¹á¹£á¹apÅ«jane ||38|| mudrÄ cÄpi prayoktavyÄ nityaá¹ bilvaphalÄká¹tiḥ | ity etÄÅ ca punaḥ saptadaÅa mudrÄḥ pradarÅayet ||39|| gandhadigdhau karau ká¹tvÄ mudrÄḥ sarvatra yojayet5 | yo ânyathÄ kurute mÅ«á¸ho na siddhaḥ6 phalabhÄg bhavet ||40|| atha mudrÄ7mÄhÄtmyam atha mudrÄ7mÄhÄtmyam agastyasaá¹hitÄyÄmâ etÄbhiḥ saptadaÅabhir mudrÄbhis tu vicaksaá¹aḥ | yo rÄmam8 arcayen nityaá¹ mohayet sa sureÅvaram | drÄvayed api viprendra tataḥ prÄrthitam Äpnuyat ||41|| sureÅvaram indraá¹ drÄvayet svargÄc cÄlayed api | evaá¹ tatas tÄbhyo mudrÄbhyo9 nijÄbhÄ«á¹£á¹aá¹10 prÄpnuyÄt | yad vÄ, sureÅvaraá¹ bhagavantaá¹ ÅrÄ«rÄmam eva tataÅ ca drÄvayed iti vaikuá¹á¹hÄn nijapÄrÅvaá¹ drutaá¹ prÄpayet | drutahá¹dayaá¹ kÅ«ryÄd iti vÄ | tatas tadanantaraá¹ tasmÄd vÄ sureÅvarÄd iti ||41|| kramadÄ«pikÄyÄá¹ ca11 bilvamudrÄm adhiká¹tyaâ manovÄá¹Ä«dehair yad iha ca purÄ12 vÄpi vihitam amatyÄ matyÄ13 vÄ tad akhilam asau duá¹£ká¹tacayam | |
The MudrÄs In the Ägama: 35ÄvÄhanÄ« (invocation), SthÄpanÄ« (establishment), SannidhÄpanÄ« (manifestation), SannirodhakarÄ« (confinement), SakalÄ«karaá¹Ä« (division), 36Avaguá¹á¹hanÄ« (veiling), Amá¹tÄ«karaá¹Ä« (turning into nectar) and then ParamÄ«karaá¹Ä« (perfection)âone should show these eight first. 37Åaá¹ kha (conch), Cakra (disc), GadÄ (club), Padma (lotus), Muá¹£ala (mace), ÅÄrá¹ ga (bow), Khaá¸ga (sword), PÄÅa (noose), Aá¹ kuÅa (hook), Garuá¸a, 38ÅrÄ«vatsa, Kaustubha, Veá¹u (flute), Abhaya (fearlessness), Varada (benediction) and VanamÄlÄ (forest-flower garland): the knower of mantras should show these during the worship of Ká¹á¹£á¹a. 39The MudrÄ that looks like a Bilva fruit is also always applicable. One should show these seventeen MudrÄs next. 40One should everywhere show MudrÄs with hands smeared with sandalwood paste. The fool who does otherwise will not find perfection nor the fruit that he seeks. The Greatness of MudrÄs In the Agastya Saá¹hitÄ (18.43â44ab):1 41Best of BrÄhmaá¹as, that knowledgeable one who regularly worships RÄma with these seventeen MudrÄs bewilders the king of the gods, draws him forth and then attains his desires. He draws forth or removes even the king of the gods, Indra, from heaven, and then he attains his own wishes through these MudrÄs. Alternatively, [he bewilders] the king of the gods, blessed Lord RÄma, and draws him forth or quickly calls him to his side from Vaikuá¹á¹ha. Or else [drÄvayati means] that he melts the heart [of the Lord]. Then, after that or from him, the lord of the gods [he attains his desires]. And in the KramadÄ«pikÄ, in reference to the Bilva MudrÄ (2.58): 42Here or before, in thoughts, words or thoughts, With understanding or without understanding, |
Ägame] Od deest
tathÄ] B2 athÄ-
karaá¹aá¹] Pa -karaá¹Ä«
cÄnyÄ] B1 B4 cÄnyÄá¹
yojayet] B1 darÅayet
siddhaḥ] Pa B3 siddhi-
mudrÄ] V2 deest
rÄmam] V1 Edd vai mÄm
mudrÄbhyo] B1 deest
nijÄbhÄ«á¹£á¹aá¹] B4 âbhÄ«á¹£á¹aá¹
ca] V1 R1 Edd deest
ca purÄ] V2 Va Pa B3 vapuá¹£Ä
matyÄ] B3 om.
Differences in readings show that the direct source is RAC p. 82.
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imÄá¹ mudrÄá¹ jÄnan1 ká¹£apayati naras taá¹2 suragaá¹Ä namanty asyÄdhÄ«nÄ bhavati satataá¹ sarvajanatÄ ||42|| asau nara imÄá¹ bilvÄkhyÄá¹ mudrÄá¹ jÄnan tattadduá¹£ká¹tanicayaá¹ pÄpasamÅ«ham akhilaá¹ niḥÅeá¹£aá¹ ká¹£apayati vinÄÅayati3 | kam?4 yaá¹ manovÄkkÄyaiḥ iha asmin janmani purÄ pÅ«rva5janmani ca6 amatyÄ ajñÄnena matyÄ vÄ jñÄnena7 vihitam | divÄrÄtrivihitam iti pÄá¹he dine8 rÄtrau ca ká¹tam | yattador napuá¹sakatvaá¹ mahÄkavisvÄtantryÄd avyayatvÄd vÄ | yad vÄ,9 yat yasmÄt ká¹£apayati tat tasmÄn namantÄ«ty anvayaḥ | mudrÄlaká¹£aá¹Äni ca guhyatvÄn na likhitÄni | tathÄ coktam | guruá¹ prakÄÅayed vidvÄn mantraá¹ naiva prakÄÅayet | aká¹£amÄlÄá¹ ca mudrÄá¹ ca guror api na darÅayet || iti | atra ca tadvijñÄnÄrtham uddiÅyante, tathÄ cÄgame | samyak saá¹puá¹itaiḥ puá¹£paiḥ karÄbhyÄá¹ kalpito âñjaliḥ | ÄvÄhanÄ« samÄkhyÄtÄ mudrÄ deÅikasattamaiḥ || 110 || adhomukhÄ«ká¹taiḥ sarvaiḥ sthÄpanÄ«ti nigadyate || 211 || ÄÅliá¹£á¹amuá¹£á¹iyugalÄ pronnatÄá¹ guá¹£á¹hayugmakÄ | sannidhÄne samuddiá¹£á¹Ä mudreyaá¹ tantravedibhiḥ || 312 || aá¹ guá¹£á¹hagarbhiá¹Ä« saiva sannirodhe samÄ«ritÄ || 413 || aá¹ gair evÄá¹ gavinyÄsaḥ sakalÄ«karaá¹Ä« matÄ || 514 || savyahastaká¹tÄ muá¹£á¹ir dÄ«rghÄdhomukhatarjanÄ« | avaguá¹á¹hanamudreyam abhito bhrÄmitÄ15 yadi || 616 || anyonyÄbhimukhÄḥ sarvÄḥ kaniá¹£á¹hÄnÄmikÄḥ punaḥ | tathÄ tarjanimadhyÄÅ ca17 dhenumudrÄ prakÄ«rtitÄ || 718 || anyonyagrathitÄá¹ guá¹£á¹hÄ prasÄritakarÄá¹ guliḥ | mahÄmudreyam uditÄ paramÄ«karaá¹e budhaiḥ || 819 || vÄmÄá¹ guá¹£á¹haá¹ vidhá¹tyaivaá¹ muá¹£á¹inÄ daká¹£iá¹ena tu | tanmuá¹£á¹aiḥ pá¹á¹£á¹ato deÅe yojayec caturaá¹ gulīḥ | kathitÄ Åaá¹ khamudreyaá¹ vaiá¹£á¹avÄrcanakarmaá¹i || 920 || anyonyÄbhimukhÄá¹ guá¹£á¹hakaniá¹£á¹hayugale yadi | vistá¹tÄÅ cetarÄá¹ gulyas tadÄ saudarÅanÄ« matÄ || 1021 || anyonyagrathitÄá¹ gulya unnatau madhyamau yadi | saá¹lagnau ca tadÄ mudrÄ gadeyaá¹ parikÄ«rtitÄ || 1122 || padmÄkÄrÄv Äbhimukhyena pÄá¹Ä«, madhye âá¹ guá¹£á¹hau ÅÄyitau kará¹ikÄvat23 | padmÄkhyeyaá¹ saiva saá¹lagnamadhyÄ, spá¹á¹£á¹Äá¹ guá¹£á¹hÄ bilva24saá¹jñeti25 mudrÄ || 1226 || agre tu vÄmamuá¹£á¹eÅ ca itarÄ27 tu yadÄ matÄ | tad evaá¹ ká¹ti- |
The man who knows this MudrÄ effects the destruction of his evils, All the gods bow to him, and the entire populace remains always under his control. [â¦] Here or before means in this life or in an earlier life. [â¦] The meaning of the reading divÄrÄtrivihitaá¹ [instead of âwith understanding or without understandingâ] is that it is to be done during the day or during the night. The use of the neuter form in yad and tad should be understood as the prerogative of a great poet or to signify that they are indeclinable. Alternatively, the syntactical connection is yad or because he destroys his sins, tad or therefore the gods bow to him. Because of its secrecy, the characteristics of the MudrÄ are not given. As it is said:1 âThe wise one should not reveal his guru, he should not reveal his mantra; he should not show his beads or his MudrÄ even to his guru.â So that they can be understood, they are taught here. As it is said in the Ägama:2 â1) To cup the hands with completely outstretched fingers of both hands is known ÄvÄhanÄ« MudrÄ. 2) With all facing downwards is known as SthÄpanÄ«. 3) Both hands clenched into fists and both thumbs stretching upwards: knowers of Tantra know this as SannidhÄpanÄ« MudrÄ. 4) The same but with the thumbs hidden inside [the fists] is SannirodhanÄ«. 5) SakalÄ«karaá¹Ä« is known as doing NyÄsa on his limbs with [oneâs own] limbs. 6) To make a fist with the right hand and to stretch out the index finger, facing downwards and to move the [finger] around is Avaguá¹á¹hana MudrÄ. 7) Ring finger and little finger on opposite hands should touch each other, and so also middle and index fingers. This is known as Dhenu MudrÄ.3 8) When both thumbs are hooked to each other and the other fingers stretched out, that is MahÄ MudrÄ; the wise know that it is used for Perfection. 9) Taking hold of the left thumb with the right fist and joining the other four fingers of the [left hand] behind the [right] fist is known as Åaá¹ kha MudrÄ; it is used for Vaiá¹£á¹ava rituals of worship. 10) When the two little fingers and thumbs touch each other and the other fingers are outstretched [on both sides], that is known as the SudarÅana MudrÄ. 11) When both thumbs are hooked onto each other and both middle fingers are stretched out and touch each other, that is known as Gada MudrÄ. 12) When the hands are formed like a lotus and [the fingers] facing upwards with the thumbs lying down in the middle like a pericarp, that is known as Padma MudrÄ; when the |
jÄnan] Od gl. (jÄnÄti)
taá¹] B3 ins. suras taá¹
vinÄÅayati] B1 nÄÅayati
kam] B3 deest
pūrva] V2 B1 B4 pūrvasmin : B3 deest
ca] B3 deest
vÄ jñÄnena] B1 transp.
dine] V1 Od ins. vÄ : B1 ins. ca
yad vÄ] B3 deest
1] Od deest
2] Od deest
3] Od deest
4] Od deest
5] Od deest
bhrÄmitÄ] Od bhrÄmayed
6] Od deest
tathÄ â¦ ca] Od tarjanÄ«madhyamÄ caiva
7] Od deest
8] Od deest
9] Od deest
10] Od deest
11] Od deest
kará¹ikÄvat] B4 kará¹ikÄrayet : Od kará¹ikÄritau
bilva] V2 B3 viÅva- : B1 om.
saá¹jñeti] Edd -saá¹jñaiva
12] Od deest
itarÄ] Od gl. (itarÄ daká¹£iá¹ahasta agre yadÄ matÄ)
Cited from an anonymous source at HBVÂ 17.130.
The verses up to the Great MudrÄ are ÅÄradÄtilaka 107â114ab.
This is the MudrÄ for Turning into Nectar.
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bhir mudrÄ jñeyÄ musalasaá¹jñitÄ || 131 || vÄmasthatarjanÄ«prÄntaá¹ madhyamÄnte niyojayet | prasÄrya tu karaá¹ vÄmaá¹ daká¹£iá¹aá¹ karam eva ca || niyojya daká¹£iá¹a2skandhe bÄá¹apreraá¹avat tataḥ | tarjanyaá¹ guá¹£á¹hakÄbhyÄá¹ ca kuryÄd eá¹£Ä prakÄ«rtitÄ | ÅÄrá¹ gamudreti munibhir darÅayet ká¹á¹£á¹apÅ«jane || 143 || kaniá¹£á¹hÄnÄmike dve tu daká¹£Äá¹ guá¹£á¹hanipÄ«á¸ite | Åeá¹£e prasÄrite ká¹tvÄ khaá¸gamudrÄá¹ pradarÅayet4 || 155 || pÄÅÄkÄrÄá¹6 niyojyaiva vÄmÄá¹ guá¹£á¹hÄá¹ gatarjanīḥ | daká¹£iá¹e muá¹£á¹im ÄsthÄya7 tarjanÄ«á¹ ca prasÄrayet || tenaiva saá¹spá¹Åen mantrÄ« vÄmÄá¹ guá¹£á¹hasya mÅ«lakam | pÄÅamudreyam uddiá¹£á¹Ä8 keÅavÄrcanakarmaá¹i || 169 || tarjanÄ«m Ä«á¹£ad Äkuñcya Åeá¹£eá¹Äpi nipÄ«á¸ayet10 | aá¹ kuÅaá¹ darÅayet tadvad gá¹hÄ«tvÄ daká¹£amuá¹£á¹inÄ || 1711 || anyonyapá¹á¹£á¹he saá¹yojya kaniá¹£á¹he ca parasparam | tarjanyagraá¹ samaá¹12 ká¹tvÄ kaniá¹£á¹hÄgraá¹ tathaiva ca13 | Ä«á¹£ad Älambitaá¹ ká¹tvÄ itarau paká¹£avat tataḥ14 | prasÄrya gÄruá¸Ä« mudrÄ15 ká¹á¹£á¹apÅ«jÄvidhau smá¹tÄ || 1816 || anyonyasammukhe tatra17 kaniá¹£á¹hÄtarjanÄ«yuge | madhyamÄnÄmike tadvad aá¹ guá¹£á¹hena nipÄ«á¸ayet || darÅayed dhá¹daye mudrÄá¹ yatnÄc chrÄ«vatsasaá¹jñitÄm || 1918 || anyonyÄbhimukhe tadvat kaniá¹£á¹he sanniyojayet | tarjanyanÄmike tadvat karau tv anyonyapá¹á¹£á¹hagau || utsiktÄnyonyasaá¹lagnau vaká¹£aḥsthitakarÄá¹ gulīḥ | vidhÄya madhyadeÅe tu vÄmamadhyamatarjanÄ« || saá¹yojya maá¹ibandhe tu daká¹£iá¹e yojayet tataḥ | vÄmÄá¹ guá¹£á¹he tu mudreyaá¹19 prasiddhÄ kaustubhÄhvayÄ || kvacic ca | anÄmÄpá¹á¹£á¹hasaá¹lagnÄ daká¹£iá¹asya kaniá¹£á¹hikÄ | kaniá¹£á¹hayÄnyayÄ baddhÄ tarjanyÄ daká¹£ayÄ tathÄ || vÄmÄnÄmÄá¹ ca badhnÄ«yÄd daká¹£Äá¹ guá¹£á¹hasya mÅ«lake | aá¹ guá¹£á¹hamadhyame vÄme saá¹yojya saralÄḥ parÄḥ | catasro ânyonyasaá¹lagnÄ mudrÄ kaustubhasaá¹jñitÄ || 2020 || oá¹£á¹he vÄmakarÄá¹ guá¹£á¹ho lagnas tasya kaniá¹£á¹hakÄ | daká¹£iá¹Äá¹ guá¹£á¹hasamyuktÄ tatkaniá¹£á¹hÄ prasÄritÄ || tarjanÄ«madhyamÄnÄmÄḥ kiñcit saá¹ kucya cÄlitÄḥ | veá¹umudreyam uddiá¹£á¹Ä suguptÄ preyasÄ« hareḥ || 2121 || aá¹ gaá¹ prasÄritaá¹ ká¹tvÄ spá¹á¹£á¹aÅÄkhaá¹ varÄnane | prÄá¹ mukhaá¹ tu tataḥ ká¹tvÄ abhayaḥ parikÄ«rtitaḥ || 2222 || daká¹£aá¹ bhujaá¹ prasÄritvÄ jÄnÅ«pari niveÅayet | prasá¹taá¹23 darÅayed devi varaḥ sarvÄrthasÄdhakaḥ || 2324 || uttÄnatarjanÄ«bhyÄá¹ tu Å«rdhvÄdhaḥ prakrameá¹a tu | |
middle fingers are joined and the thumbs are touching each other, that is the MudrÄ known as Bilva. 13) When the left fist is below and the other similarly [above], that is known by the ritual experts as Muá¹£ala MudrÄ. 14) Unite the end of the left index finger with the end of the middle finger. Stretch out the left hand and place the right hand by the right shoulders, as if drawing a bow with the thumb and index finger. The sages know this as the ÅÄrá¹ ga MudrÄ; it should be exhibited during the worship of Ká¹á¹£á¹a. 15) Hold the little and ring fingers of the right hand with the thumb and stretch out the others: in this way you show the Khaá¸ga MudrÄ. 16) The knower of mantras should unite the left thumb and index finger into the form of a noose, make a fist of the right hand and stretch out the index finger, touching the base of the left thumb. This is called the PÄÅa MudrÄ, used in rituals of worship of KeÅava. 17) Bending the right index finger a little, one should hold the other fingers with the thumb. In this way one shows AnkuÅa MudrÄ. 18) Placing the back of both hands towards either other, hook the tops of the little fingers, index fingers and thumbs and slightly bend out the other fingers like wings. This is known as the Garuá¸a MudrÄ; it is enjoined for worship of Ká¹á¹£á¹a. 19) Keep the hands facing each other and join little and index fingers while pressing the middle and ring fingers with the thumbs. This MudrÄ is called ÅrÄ«vatsa and should be zealously shown at the chest. 20) With hands in the same way against each other, intertwine the little fingers, then similarly the index and ring fingers, with [middle fingers] raised and next to each other. Keep the fingers at the chest and bring the left middle and index fingers to the middle [of the chest] and then join the left thumb to the right wrist. This MudrÄ is famed as Kaustubha.â1 And somewhere else: âJoin the right little finger to the back of the [left] ring finger, and like it is bound by the other little finger, so with the right ring finger. Then place the left ring finger to the root of the right thumb. Join the [right] thumb and index finger to the left [ones], keeping them raised and straight. These four are joined to each other. This is the MudrÄ called Kaustubha.â â21) Touch the left thumb to the lower lip and touch the left little finger to the right thumb and stretch out the right little finger, keeping the index, middle and ring fingers slightly curved and moving. This is known as Veá¹u MudrÄ; it is very secret and dear to Hari. 22) Beautiful one! Stretch out the arm and bend it at the elbow, turning the palm outwards. This is known as Abhaya MudrÄ. 23) Stretch out the right arm and place it over the knee |
13] Od deest
daká¹£iá¹a] B1 daká¹£iá¹e
14] B4 Od deest
pradarÅayet] Edd prakÄ«rtitÄ
15] Od deest
pÄÅÄkÄrÄá¹] Od gl. (rambÄkÄram)
ÄsthÄya] Edd ÄdÄya
uddiá¹£á¹Ä] Od gl. (mayÄ kathitÄ)
16] Od deest
nipÄ«á¸ayet] B4 add. tenaiva |
17] Od deest
samaá¹] Od add. vidhim iti ÅrÄ«ká¹á¹£á¹ÄyÄsanaá¹ nivedayÄmÄ«ti | ÅrÄ«ká¹á¹£á¹a idam Äsanam atropÄsyatÄá¹ sukham ity evam Äsanaá¹ samapya ÅrÄ«ká¹á¹£á¹aḥ saha parivÄrena svÄgataá¹ karomÄ«ti svÄgataá¹ mudrayÄbhyÄgataá¹ kuryÄd ity evaá¹ vidhiá¹ draá¹£á¹avyaḥ mÅ«lamantrenaiva sarveá¹£Äm upacÄrÄnÄá¹ samarpanaá¹ ca || * || anyonyabhimukhÄ«
ca] B4 om.
tataḥ] Od tu ca
mudrÄ] B3 om.
18] Od deest
tatra] B1 ká¹tvÄ
19] Od deest
daká¹£iá¹e ⦠mudreyaá¹] V12 i.m.
20] Od deest
21] Od deest
22] Od deest
prasá¹taá¹] B3 Od amá¹taá¹
23] Od deest
These MudrÄ description are taken from NityÄcÄrapaddhati pp. 534â535.
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mÄlÄvat kramavistÄrÄ vanamÄlÄ prakÄ«rtitÄ || 241 || kramadÄ«pikÄyÄm | aá¹ guá¹£á¹haá¹ vÄmam uddaá¹á¸itam itarakarÄá¹ guá¹£á¹hakenÄtha2 baddhvÄ, tasyÄgraá¹ pÄ«á¸ayitvÄá¹ gulibhir api tato3 vÄmahastÄá¹ gulÄ«bhiḥ | baddhvÄ gÄá¸haá¹ há¹di sthÄpayatu vimaladhÄ«r vyÄharan mÄrabÄ«jaá¹,4 bilvÄkhyÄ mudrikaiá¹£Ä5 sphuá¹itam iha kathitÄ sthÄpanÄ«yÄ vidhijñaiḥ6 || agastyasaá¹hitÄyÄá¹ ca | ÄvÄhanÄ«á¹ sthÄpanÄ«á¹ ca sannidhÄ«karaá¹Ä«á¹ tathÄ | susannirodhanÄ«á¹ mudrÄá¹ sammukhÄ«karaá¹Ä«á¹ tathÄ | sakalÄ«karaá¹Ä«á¹ caiva mahÄmudrÄá¹ tathaiva ca | Åaá¹ khacakragadÄpadmadhenukaustubhagÄruá¸Äḥ | ÅrÄ«vatsaá¹ vanamÄlÄá¹ ca yonimudrÄá¹ ca darÅayet || mÅ«lÄdharÄd dvÄdaÅÄntam ÄnÄ«taḥ kusumÄñjaliḥ | tristhÄnagatatejobhir vinÄ«taḥ pratimÄdiá¹£u7 | ÄvÄhanÄ«yÄ mudrÄ syÄd devÄrcana8vidhau mune || 19 || eá¹£aivÄdhomukhÄ« mudrÄ sthÄpane ÅaÅyate punaḥ || 210 || unnatÄá¹ guá¹£á¹hayogena muá¹£á¹iká¹takaradvayam | sannidhÄ«karaá¹aá¹ nÄma mudrÄ devÄrcane vidhau || 311 || aá¹ guá¹£á¹hagarbhiá¹Ä« saiva mudrÄ syÄt sannirodhanÄ« || 412 || uttÄnamuá¹£á¹iyugalÄ sammukhÄ«karaá¹Ä« matÄ || 513 || aá¹ gair evÄá¹ gavinyÄsaḥ sakalÄ«karaá¹Ä«14 tathÄ15 || 616 || anyonyÄá¹ guá¹£á¹hasaá¹lagnÄ vistÄritakaradvayÄ« | mahÄmudreyam ÄkhyÄtÄ nyÅ«nÄdhikasamÄpanÄ« || 717 || kaniá¹£á¹hÄnÄmikÄmadhyÄntaḥsthÄá¹ guá¹£á¹hÄntare âgrataḥ | gopitÄá¹ guli18mÅ«lena samantÄn mukulÄ«ká¹tÄ | karadvayena mudrÄ syÄc chaá¹ khÄkhyeyaá¹ surÄrcane || 819 || anyonyÄbhimukhasparÅavyatyayena tu veá¹£á¹ayet | aá¹ gulÄ«bhiḥ prayatnena maá¹á¸alÄ«karaá¹aá¹ mune | cakramudreyam ÄkhyÄtÄ || 920 || gadÄmudrÄ tataḥ param21 | anyo ânyÄbhimukhÄÅliá¹£á¹Äá¹ guliḥ pronnatamadhyamÄ || 1022 || athÄá¹ guá¹£á¹hadvayaá¹ madhye dattvÄpi paritaḥ karau | maá¹á¸alÄ«karaá¹aá¹ samyag aá¹ gulÄ«nÄá¹ tapodhana | padmamudrÄ bhaved eá¹£Ä || 1123 || dhenumudrÄ tataḥ param || anÄmike kaniá¹£á¹hÄbhyÄá¹ tarjanÄ«bhyÄá¹ ca madhyame | anyo ânyÄbhimukhÄÅliá¹£á¹au || 1224 || tataḥ kaustubhasañjitÄ25 || kaniá¹£á¹he ânyonyasaá¹lagne âbhimukhe âpi parasparam | vÄmasya tarjanÄ«madhye madhyÄnÄmikayor api || vÄmÄnÄmikasaá¹spá¹á¹£á¹Ä tarjanÄ« madhyaÅobhitÄ | paryÄyeá¹a natÄá¹ guá¹£á¹hadvayÄ« kaustubhalaká¹£aá¹Ä || 1326 || kaniá¹£á¹hÄnyonyasaá¹lagnÄ27 vipa- |
and show the open palm. This, goddess, is Varada; it fulfils all desires. 24) With outstretched index fingers one should move the hands up and down parallel to each other, like placing a garland. This is known as VanamÄlÄ.â1 In the KramadÄ«pikÄ (2.57): 25) âHook the left thumb over the other thumb and press on it with the fingers and then with the fingers of the left hand. One of spotless understanding should hold the hands tightly and place them over the heart while reciting the KÄma seed. This is the MudrÄ called Bilva. Those who know the rules should establish it as it has been here clearly described.â And in the Agastya Saá¹hitÄ (18.22â42):2 âOne should show ÄvÄhanÄ«, SthÄpanÄ«, SannidhÄ«karaá¹Ä«, SannirodhanÄ«, SammukhÄ«karaá¹Ä«, SakalÄ«karaá¹Ä« and MahÄ MudrÄ; Åaá¹ kha, Cakra, Gada, Padma, Dhenu, Kaustubha, Garuá¸a, ÅrÄ«vatsa, VanamÄlÄ and Yoni (vulva) MudrÄ. 1) In the context of worship of God, to humbly bring cupped hands of flowers infused with the light of the three places3 from the MÅ«lÄdhÄra to the Crown of the head (dvÄdaÅÄnta) is the ÄvÄhanÄ« MudrÄ, and 2) the same but with palms facing down is known as SthÄpanÄ« MudrÄ. 3) To keep both hands clenched with thumbs pointing up is in the context of worship of God known as SannidhÄ«karaá¹Ä« MudrÄ. 4) The same with the thumbs inside is SannirodhanÄ« MudrÄ. 5) SammukhÄ«karaá¹Ä« MudrÄ has both fists facing upwards. 6) SakalÄ«karaá¹Ä« is doing NyÄsa on his limbs with [oneâs own] limbs. 7) When both hands are stretched out and the thumbs touch each other is known as MahÄ MudrÄ; it corrects whatever is deficient or excessive. 8) When first [the thumb] is inside little finger, ring finger, middle finger, index finger and thumb of the other hand and that like a bud is covered by the rest of the fingers, that is in divine worship known as the Åaá¹ kha MudrÄ. 9) O sage, touch both hands to each other facing in opposite directions and stretch out the fingers widely in a circular form. This is known as the Cakra MudrÄ. 10) Then the Gada MudrÄ is when the fingers of both hands are clasped to each other and the middle fingers are stretched out. 11) Now, great ascetic, putting the two thumbs in the middle and the hands around them, with the [rest of the] fingers forming a full circle, is the Padma MudrÄ. 12) Then the Dhenu MudrÄ is when the little fingers touch the ring fingers and the middle fingers touch the index fingers. 13) Then the one called |
24] Od deest
Ätha] V2 B1 -Ätra
tato] B1 tathÄ
mÄrabÄ«jaá¹] Od gl. (kÄmabÄ«jaá¹ vyÄharan san)
mudrikaiá¹£Ä] V2 mudrikeyaá¹
vidhijñaiḥ] V12 add. 25
susannirodhanīṠ⦠pratimÄdiá¹£u] Od deest
devÄrcana] Edd eá¹£Ärcana-
1] Od deest
2] Od deest
3] Od deest
4] B3 Od deest
5] Od deest
sakalÄ«karaá¹Ä«] B4 karaá¹Ä«sakalÄ«
tathÄ] Od matÄ
6] Od deest
7] Od deest
Äá¹ guli] V2 -Äá¹ guá¹£á¹ha-
8] Od deest
9] B1 Od deest
param] B1 add. 9
10] Od deest
11] Od deest
12] B1 Od deest
kaustubhasañjitÄ] B1 add. 12
13] B1 deest
nyonyasaá¹lagne ⦠saá¹lagnÄ] Od om.
These MudrÄ description are also taken from NityÄcÄrapaddhati pp. 535â536.
Again, textual variants show the direct source to be RAC pp. 81â82.
In his translation of these verses in the Agastya Saá¹hitÄ, Barkhuis (1995a: 155) understands tristhÄna as âthe third placeâ, that is, the third eye. However, in the commentary to HBVÂ 5.233, tristhÄna is explained as âthree placesâ, that is, the MÅ«lÄdhÄra, the heart and the space between the eyebrows. I have followed the latter interpretation here.
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rÄ«taá¹ viyojitÄ | adhastÄt sthÄpitÄá¹ guá¹£á¹hÄ1 mudrÄ gÄruá¸asaá¹jñitÄ || 142 || tarjanyaá¹ guá¹£á¹hamadhyasthÄ madhyamÄnÄmikÄdvayÄ« | kaniá¹£á¹hÄnÄmikÄmadhyÄ tarjanyagre karadvayÄ« | mune ÅrÄ«vatsamudreyaá¹ || 153 || vanamÄlÄ bhavet tataḥ4 | kaniá¹£á¹hÄnÄmikÄmadhyÄ muá¹£á¹ir unnÄ«tatarjanÄ« | paribhrÄntÄ Åirasy uccais tarjanÄ«bhyÄá¹ divaukasaḥ || 165 || mudrÄ yoniḥ samÄkhyÄtÄ saá¹ kocitakaradvayÄ« || tarjanyaá¹ guá¹£á¹hamadhyÄntaḥsthitÄnÄmikayugmakÄ || madhyamÅ«lasthitÄá¹ guá¹£á¹hÄ jñeyÄ ÅastÄrcane mune || iti6 ||42|| athÄsanÄdyarpaá¹am athÄsanÄdyarpaá¹am tato niká¹£ipya devasyopari puá¹£pÄñjalitrayam | dattvÄsanÄrthaá¹ puspaá¹ ca svÄgataá¹ vidhinÄcaret ||43|| vidhineti | ÅrÄ«ká¹á¹£á¹ÄyÄsanaá¹ nivedayÄmÄ«ti ÅrÄ«ká¹á¹£á¹a7 idam Äsanam atrÄsyatÄá¹ sukham ity evam Äsanaá¹ samarpya, ÅrÄ«ká¹á¹£á¹a saha parivÄreá¹a svÄgataá¹ karoṣīti svÄgatamudrayÄ svÄgataá¹ kuryÄd ity evaá¹ vidhir draá¹£á¹avyaḥ | mÅ«lamantreá¹aiva sarveá¹£Äm upacÄrÄá¹Äá¹ samarpaá¹aá¹ ca ||43|| ÄsanÄdyupacÄreá¹£u8 mudrÄḥ á¹£oá¸aÅa darÅayet | prasiddhÄḥ padmasvastyÄdyÄ vidvÄn á¹£oá¸aÅasu kramÄt ||44|| sarveá¹£v apy upacÄreá¹£u tattanmudrÄ darÅayitavyÄ iti prasaá¹ gÄd ekatraivÄtra9 tÄ vijñÄpayati Äsaneti | vidvÄn tattanmudrÄ10prakÄrÄbhijñaḥ | á¹£oá¸aÅasu ÄsanasvÄgatÄrghyÄdyupacÄreá¹£u padmÄdyÄḥ á¹£oá¸aÅamudrÄḥ krameá¹a darÅayet11 | prasiddhÄ12 iti tattallaká¹£aá¹ali- |
Kaustubha. The little fingers touch, facing each other. The left index and middle fingers touch [right] middle and ring fingers, the left ring finger touch the right index finger, placed in the middle, and the two thumbs are bent. These are the characteristics of Kaustubha. 14) When both little fingers are joined and [hands] touch each other the other way around and underneath and the thumbs touch, that is known as the MudrÄ of Garuá¸a. 15) O sage, the ÅrÄ«vatsa MudrÄ is when both hands [facing each other] have the middle and ring fingers placed between thumb and index finger [of the other hand] and the tips of the index fingers between the ring and little fingers. 16) Then the VanamÄlÄ. Make a fist with little, ring and middle fingers clenched and the index fingers straight. Then move both index fingers around the head. 17) Contract the hands and place ring fingers between index fingers and thumbs [of the opposite hands] and the middle fingers at the bases of the [opposite] thumb. This is known as Yoni MudrÄ; it is recommended for worship.â1 Offering a Seat and so on 43Then, after throwing three handfuls of flowers over the Lord, one should offer a flower as a seat and welcome him in the proper way. In the proper way: One should offer a seat saying ÅRĪKÅá¹¢á¹ÄYÄSANAá¹ NIVEDAYÄMI, âI offer a seat to blessed Ká¹á¹£á¹a.â and ÅRĪKá¹á¹¢á¹A IDAM ÄSANAM ATRÄSYATÄá¹ SUKHAM, âBlessed Ká¹á¹£á¹a! Here is a seat: may you sit here comfortably.â, and then welcome him by showing the ÄvÄhanÄ« MudrÄ and saying ÅRĪKá¹á¹¢á¹A SAHA PARIVÄREá¹A SVÄGATAá¹ KAROá¹¢I, âBlessed Ká¹á¹£á¹a, may you and your retinue be welcome!â. This is the procedure to consider. All items should further be offered along with the root mantra. 44In connection with the sixteen items of the seat and so on, the knowledgeable one should show the sixteen famous MudrÄs known as Padma, Svasti and so on. Incidentally, the author shows in one place through this verse that at the offering of all items, their respective MudrÄs should be shown. The knowledgeable one means one who knows how to exhibit these MudrÄs. [â¦] As [these MudrÄs] are famous, there is no need to describe them here. This is the implied meaning. |
dvayÄ« ⦠Äá¹ guá¹£á¹hÄ] B3 om.
14] Od deest
15] B1 Od deest
tataḥ] B1 add. 15
16] Od deest
iti] Od deest
ÅrÄ«ká¹á¹£á¹a] B4 ins. iva
upacÄreá¹£u] Od -upacÄre tu
ekatraivÄtra] Edd ekatraiva
mudrÄ] B1 deest
darÅayet] B1 add. iti
prasiddhÄ] Edd ante tÄÅ ca
The description of this MudrÄ follows that of the RAC and is different from that given in Agastya Saá¹hitÄ itself.
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khane nÄlam iti bhÄvaḥ | tÄÅ coktÄḥ | Äsane padmamudraiva || 1 || kathitÄ munibhis tathÄ12 | Ä«á¹£an namrÄá¹ gulir daká¹£aḥ santyajyÄá¹ guá¹£á¹hakaá¹ karaḥ | svÄgate svastimudrÄ tu madhyÄmÅ«lagatÄá¹ guliḥ || 23 || svastimudrÄ dvihastÄ cen mudrÄ tv arghyasya kÄ«rtitÄ || 3 || tau ca prasÄritau hastau pÄdyamudrÄ prakÄ«rtitÄ4 || 4 || deÅinÄ«mÅ«lagÄá¹ guá¹£á¹hÄ daká¹£iá¹ÄdhaḥkanÄ«yasÄ« | ÄcÄmamudrÄ vikhyÄtÄ devatÄcamane vidhau || 5 || saá¹yuktÄnÄmikÄá¹ guá¹£á¹he tisro ânyÄḥ saá¹prasÄritÄḥ | madhuparke ca sÄ mudrÄ || 65 || saá¹tyajya ca kanÄ«yasÄ«m6 | ká¹tvÄ muá¹£á¹iá¹ tathÄ snÄne || 77 || madhyamÄá¹ guá¹£á¹hakau yutau || anyÄḥ prasÄritÄs tisro mudrÄ vastrasya coditÄ | 8 || mÄdhuparkÄ samuttÄnÄ mudrÄlaá¹ kÄrikÄ« smá¹tÄ || 9 || kaniá¹£á¹hÄá¹ guá¹£á¹hakau lagnau tisro madhyÄḥ prasÄritÄḥ | yajñopavÄ«tamudreyaá¹ vidvadbhiḥ parikÄ«rtitÄ || 10 || muktanirmÄlikÄ muá¹£á¹ir gandhamudreti sÄ smá¹tÄ || 11 || utthitÄdhomukhÄ« madhyÄ sÄá¹ guá¹£á¹hÄÅ cetaretarÄḥ || puá¹£pamudrÄ tadÄkhyÄtÄ sarvasiddhipradÄyinÄ« || 12 || aá¹ guá¹£á¹haá¹ tarjanÄ«lagnaá¹ tisraḥ saá¹ kucitÄḥ parÄḥ || mudrÄ dhÅ«papradÄne syÄd devÄnÄá¹ tuá¹£á¹ikÄriá¹Ä« || 13 || uttamÄ8 dhaupakÄ« mudrÄ dÄ«pamudreti kÄ«rtitÄ || 14 || pañcÄá¹ gulyagrasaá¹lagnÄ protthitordhvamukhÄ« yadi | dvidhÄ nibaddhÄ mudreyaá¹ naivedyasya prakÄ«rtitÄ || 159 || nÄbhau há¹di lalÄá¹e ca10 karasampuá¹ayor gatÄ | namaskÄre tv iyaá¹ mudrÄ devatÄnÄá¹ prasÄdanÄ« || 1611 || iti ||44|| ÅrÄ«ká¹á¹£á¹ÄyÄrpayed arghyaá¹ pÄdyam ÄcamanÄ«yakam | madhuparkaá¹ punaÅ cÄcamanÄ«yaá¹ vidhivat tataḥ1213 ||45|| vidhir14 yathÄ tathety arthaḥ | yad vÄ, vará¹aÅ15 chandasaḥ | vidhivad yathÄ syÄd16 iti | ÅrÄ«ká¹á¹£á¹ÄyÄrghyaá¹ nivedayÄmi svÄhÄ ity arghyam17 | tathaiva ÅrÄ«ká¹á¹£á¹Äya svadhÄ ity Äcama- |
And they are described as follows. â1) The sages have prescribed the Padma MudrÄ alone for the seat. 2) Slightly bend the fingers of the right hand apart from the thumb, which should touch the root of the middle finger. At welcoming, this is Svasti (auspicious) MudrÄ. 3) Svasti with both hands is declared to be meant for Arghya. 4) The MudrÄ for PÄdya is said to be both hands stretched out. 5) In rituals of offering Äcamana to God, Äcamana MudrÄ is said to be keeping the thumb at the base of the index finger and the right little finger bent down [towards the palm]. 6) Joining ring finger and thumb and stretching out the three other fingers is the MudrÄ for Madhuparka. 7) [The MudrÄ] for bathing is making a fist [of the right hand], leaving out the little finger. 8) Joining middle finger and thumb and stretching out the three other fingers is the MudrÄ enjoined for clothing. 9) The MudrÄ for ornaments is the same as that for Madhuparka. 10) The intelligent ones understand the MudrÄ for the sacrificial thread as touching the thumb and the little finger and stretching out the three middle ones. 11) A fist with the ring finger free is known as the MudrÄ for fragrance. 12) Keeping the middle finger raised but facing downward and touching the other fingers with the thumb is said to be the MudrÄ for flowers; it awards all perfections. 13) Touching the thumb to the index finger and keeping the other three slightly bent is the MudrÄ for offering incense. It gives pleasure to the gods. 14) This excellent MudrÄ for incense is also known as the MudrÄ for the lamp. 15) When the tips of all five, outstretched and upward-facing fingers touch, both hands touching, this is known as the MudrÄ for food.1 16) When the rounded hands are led to the navel, heart and forehead, that is the MudrÄ for obeisance, pleasing to the gods.â 45One should offer Arghya, PÄdya, ÄcamanÄ«ya, Madhuparka and then again ÄcamanÄ«ya to blessed Ká¹á¹£á¹a as the rule. As the rule means as it should be done. Or else, the word is used because of the metre. The meaning is âso that it will be according to the ruleâ.2 Here the rule should be understood as offering Arghya with ÅRĪKá¹á¹¢á¹ÄYÄRGHYAá¹ |
1 ⦠tathÄ] B1 B3 deest
kathitÄ â¦ tathÄ] V1 V2 B4 om.
2] B1 deest
prakÄ«rtitÄ] V2 B3 B4 prasÄdhitÄ
6] B1 deest
kanīyasīm] B1 add. 6
7] B1 deest
uttamÄ] V1 B1 uttÄnÄ
15] V2 14
naivedyasya ⦠ca] B1 deest
16] B1 13
madhu ⦠tataḥ] B4 om.
vidhivat tataḥ] Edd ca vidhir yathÄ
vidhir] B1 ante vijñÄpya snÄnÄrthaá¹ karasampuá¹ayogataḥ | namaskÄre dviyaá¹ mudrÄ devatÄnÄá¹ prasÄdanÄ«ti |
vará¹aÅ] Edd vadabhÄvaÅ
syÄd] B3 ins. tathÄ
nivedayÄmi ⦠arghyam] B3 deest
An alternate version of this MudrÄ is given in the commentary to 8.109.
The commentator appears to follow the reading ca vidhir yathÄ for the end of the last line, attested only by Edd. The commentary in Edd further reads vadabhÄvaÅ chandasaḥ, âthe absence of -vat [i.e., vidhir rather than vidhivat] is due to the metreâ, which may be an editorial emendation for the rather strange vará¹aÅ chandasaḥ, âthe word is used because of the metreâ attested by all the manuscripts.
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nÄ«yam | tathaiva madhuparkaá¹ cety evaá¹ tattanmudrayÄ samarpayed ity atra vidhir jñeyaḥ ||45|| tathÄ1 ca smá¹tyarthasÄreâ2 ÄvÄhanÄsanaá¹ pÄdyam arghyam ÄcamanÄ«yakam | snÄnam Äcamanaá¹ vastrÄcamanaá¹ copavÄ«takam3 ||46|| Äcamanaá¹ gandhapuá¹£paá¹ dhÅ«paá¹ dÄ«paá¹ prakalpayet | naivedyaá¹ punar ÄcÄmaá¹4 natvÄ stutvÄ5 visarjayet ||47|| anyatra caâ Ädau puá¹£pÄñjaliá¹ dattvÄ pÄdÄrcanam ataḥ param | pÄdyam arghyaá¹ tv6 Äcamanaá¹ madhuparkaá¹ yathoditam7 ||48|| abhyaá¹ godvartane ká¹tvÄ mahÄsnÄnaá¹ samÄcaret | abhiá¹£ekÄá¹ gavastraá¹ ca dattvÄ nÄ«rÄjayed dharim || iti ||49|| ÅrÄ«mÅ«rtau tu Åirasy arghyaá¹ dadyÄt pÄdyaá¹ ca pÄdayoḥ | mukhe cÄcamanÄ«yaá¹ trir madhuparkaá¹ ca tatra hi ||50|| sarveá¹£v apy upacÄreá¹£u pÄdyÄdiá¹£u pá¹thak pá¹thak | Ädau puá¹£pÄñjaliá¹ kecid icchanti bhagavatparÄḥ ||51|| ÅrÄ«mÅ«rtau tv iti ÅrÄ«ÅÄlagrÄmaÅilÄyÄá¹ sÄká¹£Ät sarvÄvayavÄvirbhÄvadá¹á¹£á¹yÄ tattadavayavabhÄvanayÄ sammukhe tattannivedanam8 iti sÅ«citam | triḥ vÄratrayam ÄcamanÄ«yaá¹ dadyÄt | tatra tasmin mukha eva ||50â51|| athÄsanÄdyarpaá¹amÄhÄtmyam athÄsanÄdyarpaá¹amÄhÄtmyam narasiá¹hapurÄá¹eâ dattvÄsanam athÄrghyaá¹ ca pÄdyam ÄcamanÄ«yakam | devadevasya vidhinÄ sarvapÄpaiḥ pramucyate ||52|| |
NIVEDAYÄMI SVÄHA, âI offer Arghya to blessed Ká¹á¹£á¹a. SvÄhÄ!â, ÄcamanÄ«ya with ÅRĪKá¹á¹¢á¹ÄYA SVADHÄ âTo blessed Ká¹á¹£á¹a, SvadhÄ!â, and Madhuparka in the same way, and all with their respective MudrÄs. As it is said in the Smá¹tyarthasÄra (p. 45):1 46One should offer invocation, a seat, PÄdya, Arghya, ÄcamanÄ«ya, a bath, Äcamana, clothing, Äcamana, the sacred thread, 47Äcamana, fragrance, flowers, incense, light, food, again Äcamana, bow down, offer praise and dismiss him. And elsewhere:2 48After first offering a handful of flowers one should worship the feet: PÄdya, Arghya, Äcamana and Madhuparka, as explained. 49After inunction and rubbing, one should offer a great bath. When one has offered a towel for ablution, one should illuminate Hari. 50One should offer Arghya at the head of the blessed form, PÄdya at the feet, ÄcamanÄ«ya thrice at the mouth and Madhuparka there as well. 51Some devotees of the Lord prefer to preface all of the items beginning with PÄdya, one after the other, with a handful of flowers. The blessed form: it is implied here that since all the Lordâs limbs are directly manifested in the blessed ÅÄlagrÄma stone, one should offer all of these things in front of the ÅÄlagrÄma visualising the relevant limb. One should offer ÄcamanÄ«ya thrice or three times. There means at the mouth. The Greatness of Offering a Seat and so on In the Narasiá¹ha PurÄá¹a (34.5): 52By properly offering a seat, Arghya, PÄdya and ÄcamanÄ«ya to the God of gods one is freed from all sin. |
tathÄ] V1 yathÄ
sÄre] B2 Od -sÄgare
tathÄ â¦ copavÄ«takam] B4 om.
ÄcÄmaá¹] V1 B3 Od Äcamya
stutvÄ] R1 om.
tv] B2 deest
yathoditam] B1 B4 yathocitam
nivedanam] Edd nivedayet
In VBCÂ 15a.
RAC p. 83.
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viá¹£á¹udharmottareâ ÄsanÄnÄá¹ pradÄnena sthÄnaá¹ sarvatra vindati | godÄnaphalam Äpnoti tathÄ pÄdyaprado naraḥ ||53|| tatas tv arhaá¹adÄnena sarvapÄpaiḥ pramucyate12 | tathaivÄcamanÄ«yasya dÄtÄ brÄhmaá¹asattamÄḥ ||54|| tÄ«rthatoyaá¹ tathÄ dattvÄ3 devasyÄcamanaá¹ punaḥ | svargalokam avÄpnoti4 sarvapÄpavivarjitaḥ ||55|| naras tv ÄcamanÄ«yasya dÄtÄ bhavati nirmalaḥ5 | madhuparkasya dÄnena paraá¹ padam ihÄÅnute6 ||56|| arhaá¹am arghyaá¹ pÄdyaá¹ ca taddÄnena | he brÄhmaá¹asattamÄḥ, tÄ«rthatoyam7 Äcamanam | ÄcamanÄ«yasya jÄtyÄdidravyasÄdhitasyeti bhedaḥ ||52â56|| viá¹£á¹upurÄá¹e caâ8 madhuparkavidhiá¹ ká¹tvÄ9 madhuparkaá¹ prayacchati10 | brahman sa yÄti paramaá¹ sthÄnam etan na saá¹Åayaḥ ||57|| madhuparkasya vidhiá¹ ká¹tvÄ tattaddravyaá¹ sampÄdya likhitadravyaprakÄreá¹ety arthaḥ ||57|| atha snÄnam11 atha snÄnam11 vijñÄpya devaá¹ snÄnÄrthaá¹ pÄduke purato12 ârpayet13 | mahÄvÄdyÄdinÄ taá¹ ca snÄnasthÄnaá¹14 tato nayet ||58|| vijñÄpya bhagavan snÄnabhÅ«mim alaá¹ kurv iti15 nivedanaá¹ ká¹tvÄ, tataÅ ca16 pÄ«á¹hÄd utthitasya bhagavataḥ pÄduke nivedayÄmi nama iti bhagavadagre pÄdukÄdvayaá¹ samarpayet | evaá¹ pÅ«rvalikhitÄnusÄreá¹Ägre âpi sarvatra vidhir draá¹£á¹avyaḥ | taá¹ devam, ÄdiÅabdena |
In the Viá¹£á¹udharmottara PurÄá¹a (â):1 53By offering a seat, one wins an abode everywhere. That man who offers PÄdya likewise attains the result of giving away a cow, 54and one who gives Arhaá¹a is liberated from all sin. Similarly, best of BrÄhmaá¹as, one who gives ÄcamanÄ«ya 55and also TÄ«rtha water as Äcamana for the Lord is freed from all sin and attains the heavenly world, 56for that man who gives ÄcamanÄ«ya becomes spotless. By the gift of Madhuparka, one attains the highest abode. Arhaá¹a means Arghya. [â¦] The difference between Äcamana and ÄcamanÄ«ya is that the first is TÄ«rtha water and the second contains substances such as nutmeg (see 5.46). And in the Viá¹£á¹u PurÄá¹a (â):2 57O BrÄhmaá¹a, one who offers Madhuparka following the rules for Madhuparka attains the highest abode! There is no doubt about it. Following the rules for Madhuparka means having procured its ingredients in accordance with what has been written about the ingredients (5.47â49). Bathing 58Having invited the Lord to bathe, one should offer sandals in front of him and then lead him to the place of bathing, to the accompaniment of great music and so on. After one has invited or asked the Lord, saying BHAGAVAN SNÄNABHŪMIM ALAá¹KURU, âLord, please deign to decorate the place of bathingâ, one should offer a pair of sandals in front of the Lord, saying PĪṬHÄD UTTHITASYA BHAGAVATAḤ PÄDUKE NIVEDAYÄMI NAMAḤ, âObeisance! I offer sandals for the Lord who has arisen from his seat.â In the same way below as well, the rules should be considered everywhere in accordance with what has been written earlier. Him means the Lord; and so on refers to song, dance, parasols, chowries and so on. The place of bathing is a pavilion constructed for the sake of |
viá¹£á¹u ⦠pramucyate] B1 om.
tatas ⦠pramucyate] Od deest
dattvÄ] Pa há¹tvÄ
avÄpnoti] Va B3 samÄpnoti
nirmalaḥ] B1 add. viá¹£á¹udharmottare | ÄsanÄnÄá¹ pradÄnena sthÄnaá¹ sarvatra vindati | godÄnaphalam Äpnoti tathÄ pÄdyaprado naraḥ | tatas tv arhaá¹adÄnena sarvapÄpaiḥ pramucyate |
ihÄÅnute] B2 mitaá¹ Åubham
toyam] V2 B3 -toyamÄtram
ca] R1 B2 Od deest
ká¹tvÄ] R1 ins. sa
prayacchati] B2 Od dadÄti yaḥ
snÄnam] R1 R3 B3 snÄpanam : Pa B1 B2 snapanam
purato] Od gl. (agrataḥ)
rpayet] B1 nyaset
snÄnasthÄnaá¹] Od devaá¹ sthÄnaá¹
snÄna ⦠iti] B3 snÄnamanaá¹ kurvati
ca] V2 deest
In JM 84b. Some of these lines are found in Viá¹£á¹udharmottara PurÄá¹a (HBV 6.53ab = 3.341.67cd; HBV 6.54cd = 3.341.68cd; HBV 6.56ab = 3.341.70ab), but most lines are not.
In JMÂ 85a, but attributed to the Narasiá¹ha PurÄá¹a (â).
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gÄ«taná¹tyacchatracÄmarÄdi | snÄnasthÄnaá¹ snÄnÄrtham aiÅÄnakoá¹e nirmitasnÄna1maá¹á¸apam | tadabhÄve bhÄvanayaivety evaá¹ sarvatraiva boddhavyam2 ||58|| prÄgvat tatrÄsanaá¹ pÄdyaá¹ tatraivÄ3camanÄ«yakam | nivedya darÅayen mudrÄm amá¹tÄ«karaá¹Ä«á¹ budhaḥ ||59|| tatra snÄna4sthÄne bhagavan5 snÄnÄ«yaá¹ nivedayÄmi svÄhety evaá¹ nivedya | yady api snÄnamudrÄ pá¹thak likhitÄsti sÄ cÄgre darÅyÄ,67 tathÄpi Åiá¹£á¹ÄcÄrÄd amá¹tÄ«karaá¹Ä«á¹ dhenumudreti prasiddhÄá¹ mudrÄm8 api9 darÅayet | ata eva likhitaá¹ budha iti ||59|| ÅÄlagrÄmaÅilÄrÅ«paá¹ tato devaá¹ niveÅayet10 | snÄnapÄtre nijÄbhÄ«á¹£á¹Äá¹ calÄá¹ ÅrÄ«mÅ«rtim eva vÄ11 ||60|| ÅÄlagrÄmaÅilÄrÅ«pam ity evaá¹ kvacit kvacin nirdeÅas12 tanmÄhÄtmyabharÄpeká¹£ayÄ keá¹£Äñcit satÄá¹ ÅrÄ«mÅ«rtyÄ sahaiva tatpÅ«jayÄ tatprakÄrabodhanÄyeti dik | snÄnapÄtre niveÅayed iti ÅrÄ«caraá¹Ämá¹tÄpeká¹£ayÄ phalaviÅeá¹£Äpeká¹£ayÄ vÄ ||60|| atha snÄnapÄtram13 atha snÄnapÄtram13 skandapurÄá¹eâ ká¹tvÄ tÄmramaye pÄtre yo ârcayen madhusÅ«danam | phalam Äpnoti pÅ«jÄyÄḥ pratyahaá¹ ÅatavÄrá¹£ikam ||61|| yo ârcayen mÄdhavaá¹ bhaktyÄ aÅvatthadalasaá¹sthitam | pratyahaá¹ labhate puá¹yaá¹ padmÄyuta14samudbhavam ||62|| arcayed ity anena yady api pÅ«jÄyÄá¹ sarvatraiva tattatpÄtram apeká¹£yate, tathÄpy upacÄreá¹£u snÄnasya mukhyatvenÄtra likhitam | padmÄyutasamudbhavaá¹ daÅasahasrakamaladÄnajam | yad vÄ, padmaá¹ saá¹khyÄviÅeá¹£aḥ tasyÄpy ayutam, tÄvadvará¹£apÅ«jÄsamudbhavaá¹ puá¹yam ekadinenaiva prÄpnotÄ«ty arthaḥ ||61â62|| |
bathing in the north-east. In the absence of that, this should be done through visualization alone. This should be understood to apply everywhere. 59As before, the intelligent one should there offer a seat, PÄdya and ÄcamanÄ«ya, and then show the MudrÄ for Turning into nectar. There, in the place for bathing, one should offer him [a seat], saying BHAGAVAN SNÄNĪYAá¹ NIVEDAYÄMI, âLord, I offer you this for bathingâ. And even though a separate MudrÄ for bathing has been described and should also be shown later, nevertheless, following the conduct of the cultured, one should also show the MudrÄ for Turning into nectar famous as the Dhenu MudrÄ. For this reason, the author writes the intelligent one. 60One should then invite the Lord in the form of a ÅÄlagrÄma stone to the bathing vessel, or else oneâs beloved, movable blessed form. ÅÄlagrÄma stone: this is meant to show the procedure of some good people to worship it along with the blessed form, in consideration of the abundance of its greatness mentioned in various places. This is the drift. Or else invite [the ÅÄlagrÄma stone] to the bathing vessel is written in regard to attaining the blessed foot-water or a particular result. The Bathing Vessel In the Skanda PurÄá¹a (â): 61One who worships MadhusÅ«dana in a vessel made of copper attains the result of hundred years of daily worship. 62One who devotedly worships MÄdhava on an AÅvatthÄ (Ficus religiosa) leaf gains the merit of ten thousand lotuses every day. The word worships indicates that these types of vessels should be used everywhere during the worship, but these verses are nevertheless given here because of the primacy of bathing among the items [of worship]. Of ten thousand lotuses means the merit gained by offering ten thousand lotuses. Alternatively, lotus (padma) is a specific number,1 and that should be multiplied with ten thousand. The meaning is that by worshipping like this for only one day, one attains the merit of worship for that many years. |
snÄna] V2 deest
boddhavyam] B1 boddhyam
tatraivÄ] B2 tathaivÄ-
snÄna] B3 deest
bhagavan] B1 deest
sÄ â¦ darÅyÄ] V2 B1 rÄmÄrcanacandrikÄyÄm
darÅyÄ] B4 Edd ins. rÄmÄrcanacandrikÄyÄm
mudrÄm] B3 ins. prÄg
mudrÄm api] V2 B1 B4 deest
niveÅayet] B1 nivedayet
vÄ] R1 R3 Pa B2 ca
nirdeÅas] B1 tannirdeÅas
snÄnapÄtram] B2 snÄnam
padmÄyuta] Od gl. (padmasamudbhavaá¹ daÅasahasrakamaladÄnajam | yad vÄ padmaá¹ Åaá¹ khyÄviá¹£eá¹£aḥ | tÄvad vará¹£apÅ«jasamudbhavaá¹ puá¹yam ekadinenaiva prÄpnotÄ«ty arthaḥ)
Padma can mean one thousand millions or billions.
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rambhÄdalopari hariá¹ ká¹tvÄ1 yo âbhyarcayen naraḥ | vará¹£Äyutaá¹ bhavet prÄ«taḥ keÅavaḥ priyayÄ saha ||63|| ye paÅyanti saká¹d bhaktyÄ2 padmapatro3pari sthitam | bhaktyÄ padmÄ4layÄkÄntaá¹ tair Äptaá¹ durlabhaá¹ phalam || iti ||64|| tataḥ Åaá¹ khenÄbhiá¹£ekaá¹ kuryÄd ghaá¹á¹Ädiniḥsvanaiḥ | mÅ«lenÄá¹£á¹Äká¹£areá¹Äpi dhÅ«payann5 antarÄntarÄ ||65|| antarÄntarÄ snÄnakÄle madhye6 madhye dhÅ«payan7 surabhidhÅ«pam arpayan8 | tathÄ ca ÅrÄ«9rÄmÄrcanacandrikÄyÄá¹ snÄnopacÄramadhye | saká¹á¹£á¹ÄgurudhÅ«pena1011 dhÅ«payann antarÄntareti | ata evÄsya mÄhÄtmyam agre lekhyaá¹ snÄnakÄle tu12 ká¹á¹£á¹asya aguruá¹ dahate tu ya ity Ädi ||65|| tatra tu prathamaá¹13 bhaktyÄ vidadhÄ«ta sugandhibhiḥ | divyais tailÄdibhir dravyair abhyaá¹ gaá¹ ÅrÄ«hareḥ Åanaiḥ ||66|| evaá¹ sÄmÄnyena14 snÄnaprakÄraá¹ likhitvÄ idÄnÄ«á¹ viÅeá¹£ato likhati15 tatra tv ityÄdinÄ snÄpayet punar ity antena ||66|| athÄbhyaá¹ ga16dravyÄá¹i tanmÄhÄtmyaá¹ ca17 athÄbhyaá¹ ga16dravyÄá¹i tanmÄhÄtmyaá¹ ca17 skÄndeâ18 mÄlatÄ«jÅ«tim19 ÄdÄya sugandhÄnÄá¹ tu vÄ punaḥ ||67|| tathÄnyapuá¹£pajÄtÄ«nÄá¹ gá¹hÄ«tvÄ bhaktito narÄḥ | ye snÄpayanti deveÅam20 utsave vai harer dine ||68|| vai iti viÅeá¹£e | nityaá¹ ye snÄpayanti viÅeá¹£ataÅ caikÄdaÅyÄdyutsavadine ity arthaḥ ||68|| medinÄ«dÄnatulyaá¹ hi phalam uktaá¹ svayambhuvÄ21 | yaḥ punaḥ puá¹£patailena divyauá¹£adhiyutena hi | abhyaá¹ gaá¹ kurute viá¹£á¹or madhye ká¹£iptvÄ tu kuá¹ kumam ||69|| |
63That man who worships Hari on a banana leaf satisfies KeÅava and his beloved for ten thousand years. 64Those devotees who see the beloved of Laká¹£mÄ« with devotion on a lotus leaf even onceâby them a rare result is attained. 65Then, with the root mantra or the eight-syllable mantra, one should bathe him with a conch to the accompaniment of the sound of bells and so on, from time to time fumigating him. From time to time, at intervals, during the time of bathing, fumigating him, offering him fragrant incense. This is also said in the blessed RÄmÄrcanacandrikÄ in connection with the item of bathing (p. 84): â⦠fumigating him from time to time with black aloe incenseâ. Therefore, the greatness of this incense will be given below in the verse beginning with âOne who offers aloe to Ká¹á¹£á¹a during the time of bathing â¦â (6.99). 66In this connection, one should first inunct blessed Hari gently and with devotion with fragrant substances, such as divine oils. Having thus generally described the procedure for bathing, the author now provides specific details in verses 66â107. The Substances for Inunction and Its Greatness In the Skanda PurÄá¹a (â):1 67â68Those men who devotedly collect fragrant MÄlatÄ« jasmine (Jasminum grandiflorum), or some other jasmine, and bathe the Lord of the gods at a festival or indeed on the day of Hari ⦠The word indeed is used in the sense of distinction. The meaning is that they regularly bathe him, but especially so on festival days such as EkÄdaÅÄ«. 69⦠for them BrahmÄ has promised a result equal to the gift of land. And one who inuncts Viá¹£á¹u with flower oil infused with divine herbs, adding |
ká¹tvÄ] Pa i.m.
bhaktyÄ] R1 bhaktÄḥ
patro] B3 om.
bhaktyÄ padmÄ] B4 transp.
dhūpayann] Od gl. (surabhidhūpam arpayan)
madhye] V1 deest
dhūpayan] Edd dhūpam arpayan
arpayan] B1 samarpayan
ÅrÄ«] B1 deest
sa ⦠dhūpena] B1 om.
dhūpena] B3 rep.
tu] B1 deest
prathamaá¹] B3 om.
sÄmÄnyena] B3 ins. ca
likhati] V1 likhituá¹
athÄbhyaá¹ ga] B2 athÄá¹ ga-
ca] V2 B1 deest
skÄnde] V1 V2 Va B2 B4 Od deest
jÅ«tim] B1 B4 -drutim : B2 -jÄtim
deveÅam] R1 R3 Pa B2 Od vaikuá¹á¹ham
svayambhuvÄ] Od gl. brahmaá¹Ä
In JMÂ 86b.
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romÄñcitatanur bhÅ«tvÄ1 priyayÄ2 saha3 mÄdhavaḥ | prÄ«tyÄ bibharti svotsaá¹ ge manvantaraÅataá¹ hariḥ ||70|| viá¹£á¹udharmottare caâ4 gandhatailÄni5 divyÄni6 sugandhÄ«ni ÅucÄ«ni ca | keÅavÄya naro dattvÄ gandharvaiḥ saha modate ||71|| atha pañcÄmá¹tasnapanam7 atha pañcÄmá¹tasnapanam7 tataḥ Åaá¹ khabhá¹tenaiva kṣīreá¹a snapayet kramÄt8 | dadhnÄ ghá¹tena madhunÄ khaá¹á¸ena ca9 pá¹thak pá¹thak10 ||72|| pá¹thak pá¹thag iti teá¹£Äá¹ catuḥ11á¹£aá¹yupacÄreṣūktasya pratyekam upacÄrasya siddhyarthaá¹ pá¹thaktvena tattatphalokteÅ ca12 ||72|| pañcÄmá¹tÄdyaiḥ snapanaá¹ sadÄ necchanti tatpriyÄḥ13 | kiá¹ tu taiḥ kÄladeÅÄdiviÅeá¹£e kÄrayanti tat ||73|| atha tat14parimÄá¹am atha tat14parimÄá¹am brahmapurÄá¹eâ devÄnÄá¹ pratimÄ yatra15 ghá¹tÄ16bhyaá¹ gas tato bhavet | palÄni tasya17 deyÄni ÅraddhayÄ pañcaviá¹Åatiḥ ||74|| aá¹£á¹ottarapalaÅataá¹18 snÄne deyaá¹ ca sarvadÄ | dve sahasre palÄnÄá¹ tu mahÄsnÄne ca saá¹ khyayÄ ||75|| dÄtavye yena sarvÄsu diká¹£u niryÄti tad ghá¹tam || iti19 ||76|| prameti pÄá¹he parimÄá¹am ity arthaḥ | tasya20 ghá¹tasya21 pañcaviá¹Åatiḥ palÄni avaÅyaá¹ deyÄni | Åaktau22 ca satyÄm aá¹£á¹ottarapalaÅataá¹23 deyam24 ity arthaḥ | yad vÄ, tailÄdibhir iva ghá¹tena yo âbhyaá¹ gas tatra pañcaviá¹ÅatipalÄni, snÄne cÄá¹£á¹ottaraÅatapalÄni25 dadyÄd ity arthaḥ ||74â76|| |
saffron in the middle, 70he makes the hair of MÄdhava and his beloved stand on end: joyfully Hari will hold him on his lap for a hundred Manvantaras. And in the Viá¹£á¹udharmottara PurÄá¹a (3.341.131): 71That man who offers KeÅava divine, fragrant and clean perfumed oils will rejoice among the Gandharvas. The Five-Nectar Bath 72Then, pouring from a conch, one should bathe him with milk, curds, ghee, honey and molasses, one after another. One after another: to separately accomplish each one of the 64 items [of worship], and since each of them has a particular result. 73His devotees do not wish to regularly offer him a bath of five nectars, etc., but they do so at special occasions, places and so on. The Measurements In the Brahma PurÄá¹a (â):1 74When an image of the gods is being inuncted with ghee, one should faithfully offer twenty-five Palas of it. 75At bathing, one should offer 108 Palas, and for great bathing, the calculation is that one should offer two thousand Palas, so that this ghee flows off in all directions.2 The meaning of the reading pramÄ is measure.3 One should offer at least twenty-five Palas of this ghee, and if one is able, one should give 108 Palas. This is the meaning. Alternatively, the meaning is that when one uses ghee for inunction, like one [ordinarily] would do with oil and so on, one should offer twenty-five Palas, but when bathing, one should offer 108 Palas. |
bhÅ«tvÄ] B2 a.c. bhuktvÄ
priyayÄ] B3 ÅriyayÄ
priyayÄ saha] R3 Pa B2 ÅriyÄ saha sa
ca] B2 Od deest
tailÄni] B3 -tailÄdi-
divyÄni] B3 -dravyÄni
snapanam] B2 -snÄnam
kramÄt] B3 a.c. sadÄ
ca] R1 om.
pá¹thak] B3 add. iti
catuḥ] V2 om.
ca] Edd deest
tatpriyÄḥ] Od gl. (karaá¹abhÅ«tayÄ)
tat] B2 deest
pratimÄ yatra] B2 pratimÄnÄá¹ tu
ghá¹tÄ] B1 tatrÄ-
tasya] Od gl. (ghá¹tasya)
palaÅataá¹] B1 transp.
iti] B2 deest
tasya] B1 deest
tasya ghá¹tasya] V1 V2 transp.
Åaktau] B3 aÅaktau
palaÅataá¹] B1 Åataá¹ : B3 -ÅatapalÄni
deyam] B3 dadyÄd
snÄne ⦠palÄni] B3 deest
In JMÂ 85b.
Different sources give between 40 and 50 grams for one Pala. At 45 grams a Pala, one would need to use 90 kilos of ghee for a great bath.
Apparently, in this reading the last word in pada b would be pramÄ instead of bhavet.
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dugdhÄdÄv api saá¹ khyeyam evaá¹ jñeyÄ manÄ«á¹£ibhiḥ | palasaá¹ khyÄ ca vijñeyÄ yÄjñavalkyÄdivÄkyataḥ ||77|| iyaá¹ ghá¹taviá¹£ayikÄ yÄ1 saá¹khyÄ, saiva ||77|| tathÄ hiâ pañcaká¹á¹£á¹alako mÄá¹£as te suvará¹as tu á¹£oá¸aÅa | suvará¹ÄnÄá¹ ca catvÄraḥ palam ity abhidhÄ«yate || iti2 ||78|| pañca ká¹á¹£á¹alakÄni guñjÄ3phalÄni yasmin saḥ, te mÄá¹£Äḥ á¹£oá¸aÅa suvará¹aḥ ||78|| kiá¹ caâ snÄnÄrthe surabhÄ«kṣīraá¹ mahiá¹£yÄdyÄs tu kutsitÄḥ ||79|| kutsitÄ iti tÄsÄm kṣīram api nityaá¹ snÄnÄrthaá¹ na grÄhyam ity arthaḥ ||79|| atha kṣīrÄdisnapanamÄhÄtmyam atha kṣīrÄdisnapanamÄhÄtmyam viá¹£á¹udharmottareâ ÅarÄ«raduḥkhaÅamanaá¹ manoduḥkhavinÄÅanam | kṣīreá¹a snapanaá¹ viá¹£á¹oḥ kṣīrÄá¹bhodhipradaá¹ tathÄ ||80|| agnipurÄá¹eâ gavÄá¹ Åatasya viprebhyaḥ samyag dattasya yat phalam | ghá¹taprasthena tad viá¹£á¹or labhet snÄnÄn na saá¹Åayaḥ ||81|| |
77The intelligent ones should understand the amounts of milk and so on to be the same. And the weight of a Pala should be learned from the statements of YÄjñavalkya and others. As it is said:1 78Five black berries make one MÄá¹£a; sixteen of them, one Suvará¹a; and four Suvará¹as are said to be one Pala. Black berries means guñjÄ berries (Abrus precatorius). And also:2 79Cowsâ milk is for bathing, but that of buffaloes and so on is despised. The meaning of despised is that even the milk of these animals should never be used for bathing. The Greatness of Bathing with Milk and so on In the Viá¹£á¹udharmottara PurÄá¹a (3.341.138cdâ139ab):3 80Bathing Viá¹£á¹u with milk takes away the sufferings of the body, it removes the sufferings of the mind, and it awards residence at the ocean of milk. In the Agni PurÄá¹a (â):4 81By bathing Viá¹£á¹u with one Prastha of ghee without a doubt one gets the result of properly giving a hundred cows to the BrÄhmaá¹as. |
yÄ] V2 deest
iti] B1 deest
lakÄni guñjÄ] B1 -laka iti ká¹á¹£á¹alÄguñjÄ-
In JM 85b. This is similar but not identical to YÄjñavalkya Smá¹ti 1.363cdâ364ab.
In JMÂ 85b.
In JMÂ 86a.
In JM 86a. Rather than from the Agni PurÄá¹a, these verses are, like the next quotation, from the Viá¹£á¹u Dharma (81.3â5, 7, 9).
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prasthÄdisaá¹khyÄ ca gopathabrÄhmaá¹e | dvÄtriá¹Åatpalakaá¹ prastham uktaá¹ svayam artharvaá¹Ä | Äá¸hakaá¹ tu catuḥprasthaiÅ caturbhir droá¹a1 Äá¸hakaiḥ || iti ||81|| bhÅ«ri2dyumnena samprÄptÄ3 saptadvÄ«pÄ vasundharÄ | ghá¹tÄdhakena saá¹yuktÄ4 pratimÄ snÄpitÄ kila ||82|| pratimÄsaá¹ sitÄá¹£á¹amyÄá¹ ghá¹tena jagatÄá¹ patim | snÄpayitvÄ samabhyarcya sarvapÄpaiḥ pramucyate ||83|| jñÄnato âjñÄnato vÄpi yat pÄpaá¹ kurute naraḥ | tat ká¹£Älayati sandhyÄyÄá¹ ghá¹tasnapanatoá¹£itaḥ ||84|| sandhyÄyÄá¹ yad ghá¹tasnÄpanaá¹, tena toá¹£ito jagatÄá¹ patiḥ ||84|| yeá¹£u kṣīravahÄ5 nadyo nadÄḥ67 pÄyasakardamÄḥ | tÄá¹l lokÄn puruá¹£Ä yÄnti kṣīrasnÄpanakÄ hareḥ ||85|| viá¹£á¹udharme89 ÅrÄ«pulastyaprahlÄdasaá¹vÄdeâ10 dvÄdaÅyÄá¹ pañcadaÅyÄá¹ ca gavyena haviá¹£Ä hareḥ | snÄpanaá¹ daitya11ÅÄrdÅ«la mahÄpÄtakanÄÅanam ||86|| dvÄdaÅyÄm iti prÄyo vaiá¹£á¹avÄnÄá¹ dvÄdaÅyÄm upavÄsÄpatter vratadina ity arthaḥ | snÄnaá¹ na12 haraye dadyÄd dvÄdaÅyÄá¹ vaiá¹£á¹avo divety ÄdilekhyavacanÄt13 | yad vÄ, dvÄdaÅyÄm iti dvÄdaÅÄ«rÄtrÄv ity arthaḥ, divaiva tatra harisnapananiá¹£edhÄt | evam anyatrÄpy Å«hyam | dvÄdaÅyÄm ityÄdikaá¹ tatra tatra14 phalaviÅeá¹£Ärtham | tattvatas15 tu sarvÄsv api tithiá¹£v iti jñeyam | anyathÄ vacanÄntarair virodhÄpatteḥ | evam agre âpi ||86|| dadhyÄdÄ«nÄá¹16 vikÄrÄá¹Äá¹ kṣīrataḥ sambhavo17 yathÄ | tathaivÄÅeá¹£akÄmÄnÄá¹ kṣīrasnÄnaá¹ tato hareḥ ||87|| |
Measurements such as that of a Prastha are found in the Gopatha BrÄhmaá¹a (â): âAtharvan himself has said that 32 Palakas is one Prastha, four Prastha make one Äá¸haka and four Äá¸hakas make a Droá¹a.â1 82BhÅ«ridhyumna obtained the earth with its seven islands by bathing the image with an Äá¸haka of ghee. 83One who bathes the master of the worlds with ghee on the eighth day of the bright fortnight every month and properly worships him is freed from all sin. 84Whatever sin a man does, knowingly or unknowingly, that is all washed away when [the Lord] at the junctions of the day is pleased by a bath in ghee. [â¦] 85When Hari is bathed in milk, people attain those worlds where the rivers flow with milk and the mud of the streams is rice pudding. In a conversation between blessed Pulastya and PrahlÄda in the Viá¹£á¹u Dharma (81.6, 11):2 86Greatest of Daityas! Bathing Hari with cowâs ghee on DvÄdaÅÄ« or the fifteenth day destroys great sins. Because of statements such as âA Vaiá¹£á¹ava should not bathe Hari on the day of DvÄdaÅÄ«â (HBV 13.234) the meaning of on DvÄdaÅÄ« here is on any day of a vow, since Vaiá¹£á¹avas usually fast on DvÄdaÅÄ«. Alternatively, on DvÄdaÅÄ« means on the night [before] DvÄdaÅÄ«, as the prohibition against bathing Hari at that time applies to the day only. Similar cases below (e.g., 6.130) should be understood in the same way. On DvÄdaÅÄ« and so on is meant to demonstrate a particular result, but in truth, it applies to all days, as otherwise a conflict with other statements would arise. Similarly below as well. 87Just as curds and so on originate in milk and are its transformations, so are all desires fulfilled from Hariâs bathing in milk. |
droá¹a] B4 droá¹am
bhūri] B2 Edd indra-
samprÄptÄ] B1 yat prÄptÄ
saá¹yuktÄ] B2 Od saá¹prÄptÄ
vahÄ] V2 B1 -mahÄ-
vahÄ â¦ nadÄḥ] R1 kṣīravamahÄnadyo hlÄdÄḥ
nadÄḥ] V2 Pa B1 B2 B4 Od hradÄḥ
viá¹£á¹udharme] B2 ÅrÄ«viá¹£á¹upurÄá¹e
dharme] Pa -dharmottare
saá¹vÄde] V1 Edd add. ca
daitya] B2 deva-
na] B3 om.
vaiá¹£á¹avo ⦠vacanÄt] B1 rep.
tatra] V2 B1 B3 B4 deest
tattvatas] Edd vastutas
dadhyÄdÄ«nÄá¹] B2 gavyÄdÄ«nÄá¹
sambhavo] B2 saá¹trato
In JM 86a. As a Prastha is usually defined as sixteen Palas (for example by SanÄtana GosvÄmin in his Vaiá¹£á¹avatoá¹£aá¹Ä« commentary to BhÄgavata PurÄá¹a 10.5.3), I understand one Palaka here as half a Pala. Taking a Pala as 45 grams, one Prastha would be 720 grams.
In VBCÂ 16b.
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nÄrasiá¹heâ payasÄ yas tu deveÅaá¹ snÄpayed garuá¸adhvajam | sarvapÄpaviÅuddhÄtmÄ viá¹£á¹u1loke mahÄ«yate ||88|| snÄpya dadhnÄ saká¹d viá¹£á¹uá¹ nirmalaá¹ priyadarÅanam | viá¹£á¹ulokam avÄpnoti sevyamÄnaḥ2 surottamaiḥ ||89|| snÄpya snÄpayitvÄ ||89|| duḥsvapnaÅamanaá¹ jñeyam amÄá¹ galyavinÄÅanam | mÄá¹ galyavá¹ddhidaá¹ dadhnÄ snapanaá¹ narapuá¹ gava ||90|| yaḥ karoti harer arcÄá¹3 madhunÄ snÄpitÄá¹ naraḥ | agniloke sa moditvÄ punar viá¹£á¹upure vaset4 ||91|| snÄpayan san arcÄá¹ pÅ«jÄá¹ snÄpanÄtmakapÅ«jÄm ity arthaḥ ||91|| madhunÄ5 snapanaá¹ ká¹tvÄ saubhÄgyam adhigacchati | lokamitrÄá¹y avÄpnoti tathaiveká¹£urasena ca ||92|| ÅrÄ«dvÄrakÄmÄhÄtmye ca6 ÅrÄ«7mÄrkaá¹á¸eyendradyumnasaá¹vÄdeâ kṣīrasnÄnaá¹ prakurvanti ye narÄ viá¹£á¹umÅ«rdhani | tenÄÅvamedhajaá¹ puá¹yaá¹ bindunÄ bindunÄ smá¹tam ||93|| kṣīrÄd daÅaguá¹aá¹8 dadhnÄ ghá¹taá¹ tasmÄd daÅottaram | ghá¹tÄd daÅaguá¹aá¹ ká¹£audraá¹ khaá¹á¸aá¹ tasmÄd daÅottaram ||94|| puá¹£podakaá¹ ca gandhodaá¹ vardhate ca daÅottaram910 | mantrodakaá¹ ca darbhodaá¹ tathaiva11 ná¹pasattama ||95|| puá¹£podakÄdÄ«nÄá¹ mÄhÄtmyaviÅeá¹£oktes tair api snÄpayed ity Å«hyam | tathÄ coktaá¹ ÅrÄ«rÄmÄrcanacandrikÄyÄm | nÄrikelodakenÄpi karpÅ«rÄdisugandhinÄ | kadalÄ«panasÄmrÄdijalenÄpi sugandhinÄ | Åataá¹ sahasram ayutaá¹ ÅaktyÄ vÄpy abhiá¹£ecayet || iti ||95|| |
In the Narasiá¹ha PurÄá¹a (43.6â8):1 88One who bathes the Lord of gods, on whose banner is Garuá¸a, with milk is purified from all sins and rejoices in Viá¹£á¹uâs world. 89One who has once bathed spotless, beautiful Viá¹£á¹u with curds attains Viá¹£á¹uâs world and is served by the best of gods. [â¦] 90Best of men! Bathing with curds is known to take away bad dreams, destroy inauspiciousness and to increase auspiciousness! 91That man who honours Hari and bathes him with honey delights in Agniâs world and then settles down in Viá¹£á¹uâs city. Honours Hari and bathes him means that he performs worship that includes bathing. 92One who bathes him with honey gets good fortune, and by sugarcane juice one attains the friends of the worlds. And in a discussion between blessed MÄrkaá¹á¸eya and Indradyumna in the Greatness of DvÄrakÄ (Skanda PurÄá¹a 7.4.23.14â17):2 93It is known that those men who bathe Viá¹£á¹uâs head with milk attain the result of an AÅvamedha for every drop. 94Curds is ten times more meritorious than that; ghee ten times more; honey is ten times more meritorious than ghee and molasses ten times more than that. 95Flower water and perfumed water increases [the merit] tenfold; so does also mantra water and KuÅa water, O best of men. From the statements concerning the particular greatness of flower water and so on it is to be understood that one should bathe with these substances as well. This is also said in the RÄmÄrcanacandrikÄ (pp. 83â84): âOne should bathe him with coconut water perfumed with substances such as camphor, or with fragrant banana, jackfruit, mango or similar juice, a hundred, a thousand or ten thousand times, as one is able.â |
viá¹£á¹u] B4 om.
mÄnaḥ] B2 -mÄnaiḥ
harer arcÄá¹] Od gl. (hareḥ pratimÄm)
snÄpitÄṠ⦠vaset] Pa om.
madhunÄ] Pa om.
ca] B2 Od deest
ÅrÄ«] R1 Pa B2 Od deest
daÅaguá¹aá¹] B4 ins. dattvÄ
kṣīrÄd ⦠daÅottaram] B32 i.m.
puá¹£podakaṠ⦠daÅottaram] B2 om.
tathaiva] Pa ins. ca
In JM 86a. The last verse (HBV 6.92) is not found in the printed edition of the Narasiá¹ha PurÄá¹a. In JM, it is said to be from the Viá¹£á¹udharmottara PurÄá¹a.
In VBCÂ 16b. The last verse here is not found in the printed edition of the Skanda PurÄá¹a.
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drÄká¹£Ärasaá¹ cÅ«tarasaá¹ ÅatavÄjimakhaiḥ samam | tathaiva tÄ«rthanÄ«raá¹ ca phalaá¹ yacchati bhÅ«mipa ||96|| snapanaá¹ ká¹á¹£á¹adevasya yaḥ karoti svaÅaktitaḥ1 | phalam2 Äpnoti tat proktaá¹ niá¹£kÄmo muktim ÄpnuyÄt ||97|| tat aÅvamedhajÄdikaá¹3 prÄpnoti4 sakÄmaḥ ||97|| viá¹£á¹udharmottareâ tÄ«rthodakÄni puá¹yÄni svayam ÄnÄ«ya mÄnavaḥ | tailasya5 snapanaá¹ dattvÄ sarvapÄpaiḥ pramucyate ||98|| atha snapane6 dhÅ«panamÄhÄtmyam atha snapane6 dhÅ«panamÄhÄtmyam skÄndeâ snÄnakÄle tu ká¹á¹£á¹asya aguruá¹ dahate7 tu yaḥ | praviá¹£á¹o nÄsikÄrandhraá¹ pÄpaá¹ janmÄyutaá¹ dahet || iti8 ||99|| dhÅ«payann antarÄntareti yat snÄnakÄle dhÅ«panaá¹ likhitaá¹, tanmÄhÄtmyaá¹9 likhati snÄna iti | yam aguruá¹ dahate dahati janaḥ sa eva praviá¹£á¹aḥ san | ya iti pÄá¹he tasya pÄpam agurur eva dahet | praviá¹£á¹o nÄsikÄá¹ gandha iti pÄá¹he âpi10 tathaivÄrthaḥ | praviá¹£á¹a iti saptamyantapÄá¹he tadgandhe iti Åeá¹£aḥ | tataÅ ca sa eva janmÄyutaká¹taá¹ pÄpaá¹ dahet | yad vÄ, pÄpaá¹ duḥkharÅ«paá¹ janmÄyutaá¹ | janmÄyute âpi duḥkhaá¹ nÄpnuyÄd ity arthaḥ ||99|| udvartanaá¹ ca11 tailÄder apasÄraá¹akÄraá¹am | devasya kÄrayed dravyair upayuktair anantaram ||100|| upayuktaiḥ udvartanayogyair lekhyair12 yavacÅ«rá¹Ädibhiḥ ||100|| |
96O king, grape juice or mango juice is equal to one hundred AÅvamedhas, and TÄ«rtha water gives the same result. 97One who bathes Lord Ká¹á¹£á¹a according to his ability attains that promised result, but the one without desires attains liberation. One with desires attains that result, for example that of an AÅvamedha. In the Viá¹£á¹udharmottara PurÄá¹a (3.341.155cdâ156ab): 98A man should himself collect meritorious TÄ«rtha water. By offering an oil bath, one is freed from all sins. The Greatness of Offering Incense at the Time of the Bath In the Skanda PurÄá¹a (â):1 99When aloe burns at the time of Ká¹á¹£á¹aâs bathing, upon entering the nostrils it burns up the sins of ten thousand lifetimes. In writing âfrom time to time fumigating himâ (6.65), the author mentioned offering incense at the time of bathing. In this verse, he describes its greatness. In the reading yam [at the end of the second line], the meaning is that the aloe that a person burns, that enters. In the reading yaḥ [as above] it is his sins that the aloe burns. The meaning of the reading praviá¹£á¹o nÄsikÄá¹ gandhaḥ, âthe fragrance enters the noseâ is the same. In the reading praviá¹£á¹e in the locative case, it is to be taken as a locative absolute describing that fragrance.2 Then it burns the sin performed in ten thousand lifetimes. Alternatively, sin takes the form of suffering in ten thousand lifetimes, so that the meaning is that this person meets no suffering even in ten thousand lifetimes. 100One should then rub the Lord with suitable ingredients in order to remove oil and so on. Suitable ingredients means ingredients that will be described as suitable for rubbing, such as barley flour. |
svaÅaktitaḥ] Od svabhaktitaḥ
phalam] B1 kalam
jÄdikaá¹] V1 -jÄtikaá¹ : V2 -yÄgÄdikaá¹
prÄpnoti] B3 deest
tailasya] R1 B2 devasya
snapane] Edd ins. dhūpane
dahate] B2 kurute
iti] Od Edd deest
mÄhÄtmyaá¹] B1 ins. ca
pi] B3 deest
ca] Pa om.
lekhyair] Edd deest
In JMÂ 87a.
In other words, it would mean âwhen enteringâ. This is the reading of JM.
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athodvartanaá¹ tan1mÄhÄtmyaá¹ ca athodvartanaá¹ tan1mÄhÄtmyaá¹ ca nÄrasiá¹heâ yavagodhÅ«majaiÅ cÅ«rá¹air udvartyoá¹£á¹ena vÄriá¹Ä | praká¹£Älya devadeveÅaá¹ vÄruá¹aá¹ lokam ÄpnuyÄt2 ||101|| viá¹£á¹udharmottareâ3 godhÅ«mayava4cÅ«rá¹ais tu tam utsÄdya janÄrdanam | lodhracÅ«rá¹akasaá¹ kÄ«rá¹air balaá¹ rÅ«paá¹ tathÄpnuyÄt ||102|| masÅ«ramÄá¹£acÅ«rá¹aá¹ ca kuá¹ kumaká¹£odasaá¹yutam | nivedya devadevÄya gandharvaiḥ saha modate ||103|| vÄrÄheâ5 kalÄyakasya cÅ«rá¹ena piá¹£á¹acÅ«rá¹ena vÄ punaḥ | tenaivo6dvartanaá¹ kuryÄd gandhapuá¹£paiÅ ca saá¹yutam | yadÄ«cchet paramÄá¹ siddhiá¹ mama karmaparÄyaá¹aḥ || iti ||104|| udvartyate yena tadudvartanam, gandhÄdibhiḥ saá¹yutaá¹ kuryÄt ||104|| tataḥ samarpayet kÅ«rcam uṣīrÄdivinirmitam | malÄpakará¹£aá¹Ädyarthaá¹7 ÅrÄ«manmÅ«rtyaá¹ ga8sandhitaḥ ||105|| ÅrÄ«mato bhagavataḥ ÅrÄ«matyÄ vÄ mÅ«rter aá¹ gÄnÄá¹ sandhisthÄnato malasyÄpakará¹£Äya9 | ÄdiÅabdena kaá¹á¸Å«yanÄdisevÄrthaá¹ ca10 kÅ«rcaá¹ samarpayet ||105|| |
Rubbing and Its Greatness In the Narasiá¹ha PurÄá¹a (43.12): 101By bathing the Lord of the god of gods with warm water after rubbing him with barley or wheat flour one attains Varuá¹aâs world. In the Viá¹£á¹udharmottara PurÄá¹a (3.341.140, 142): 102Anointing JanÄrdana with wheat or barley flour mixed with Lodhra powder1 one attains strength and beauty. 103By offering the God of gods powdered MasÅ«ra or MÄá¹£a lentils mixed with saffron one will rejoice with the Gandharvas. In the VarÄha PurÄá¹a (118.30â31ab):2 104If a person devoted to my rituals desires the highest perfection, he should anoint me with flour or ground KalÄya beans mixed with fragrant flowers. [â¦] 105In order to remove dirt and so on from the joints of the blessed form, one should then offer a brush made of vetiver (Chrysopogon zizanioides) or the like. The blessed form can also mean the form of the Blessed One. [â¦] And so on means that one should offer the brush also for scratching and the like. |
á¹ tan] V2 om.
vÄruá¹aṠ⦠ÄpnuyÄt] B2 lokaá¹ sÅ«ryam avÄpnuyÄt
viá¹£á¹udharmottare] B2 deest
godhūmayava] B3 transp.
vÄrÄhe] V1 V2 B3 B4 deest : V12 i.m.
tenaivo] R1 Pa B1 Od eteno-
malÄpakará¹£aá¹Ädyarthaá¹] R1 Pa Od a.c. candanÄdyapakará¹£Ärthaá¹
aá¹ ga] B4 om.
pakará¹£Äya] Edd -pakará¹£Ärtham
ca] V2 B1 deest
The bark of the Lodhra or Rodhra (Symplocos racemosa) makes a red powder.
In JMÂ 87b.
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atha kÅ«rcaá¹ tanmÄhÄtmyaá¹ ca atha kÅ«rcaá¹ tanmÄhÄtmyaá¹ ca viá¹£á¹udharmottareâ1 uṣīra2kÅ«rcakaá¹ dattvÄ3 sarvapÄpaiḥ pramucyate | dattvÄ govÄlajaá¹ kÅ«rcaá¹ sarvÄá¹s tÄpÄn vyapohati | dattvÄ cÄmarakaá¹ kÅ«rcaá¹4 Åriyam Äpnoty anuttamÄm ||106|| vyapohati nirasyati ||106|| atha Åuddhajalasnapanam5 atha Åuddhajalasnapanam5 tataḥ koá¹£á¹ena saá¹snÄpya saá¹ská¹tena sugandhinÄ | ÅÄ«talenÄmbunÄ Åaá¹ khabhá¹tena snÄpayet6 punaḥ ||107|| koá¹£á¹ena Ä«á¹£ad uá¹£á¹enÄmbunÄ samyak snÄpayitvÄ | anyathÄ pañcÄmá¹tÄdilepÄpagamÄt | punaḥ paÅcÄt ÅÄ«talenÄmbunÄ snÄpayet | kathambhÅ«tena? sarvauá¹£adhyÄdibhiḥ saá¹ská¹tena sugandhinÄ ca7 ||107|| tad uktam ekÄdaÅaskandheâ candanoÅÄ«rakarpÅ«rakuá¹ kum8ÄguruvÄsitaiḥ | salilaiḥ snÄpayen mantrÄ« nityadÄ vibhave sati ||108|| atha jalaparimÄá¹am atha jalaparimÄá¹am bhaviá¹£yeâ snÄne palaÅataá¹ deyam abhyaá¹ ge pañcaviá¹Åatiḥ | palÄnÄá¹ dve sahasre tu mahÄsnÄnaá¹ prakÄ«rtitam ||109|| dve sahasre yadi deye, tadÄ mahÄsnÄnaá¹ prakÄ«rtitam ity arthaḥ | mahÄsnÄne prakÄ«rtite iti9 vÄ pÄá¹haḥ ||109|| |
The Brush and Its Greatness In the Viá¹£á¹udharmottara PurÄá¹a (3.341.66â67ab):1 106Giving a brush of vetiver liberates from all sin. Giving a brush of cowsâ hair takes away all suffering, and if one gives a brush of yakâs hair, one attains unsurpassed fortune. Takes away means destroys. Bathing with Clean Water 107Then, after bathing with tepid water, one should bathe him anew with clean and fragrant cold water poured from a conch. After properly bathing him with tepid or slightly heated water or else after removing the grease from the five nectars one should anew or again bathe him with cold water. What kind of water? Water that has been cleaned and made fragrant with all-herbs (see 6.127) and so on. This is described in the Eleventh Book (BhP 11.27.30): 108According to his means, the wise one should regularly bathe [the Lord] with water scented with sandalwood, vetiver, camphor, saffron and aloe. The Measurement of Water In the Bhaviá¹£ya PurÄá¹a (1.163.31):2 109At bathing, one should offer a hundred Palas; at inunction, twenty-five; but when there are two thousand Palas, that is known as a great bath. [â¦] Another reading has mahÄsnÄne prakÄ«rtite, at what is called a great bath [at the end of the last line].3 |
viá¹£á¹udharmottare] V1 V2 Va B4 deest
uṣīra] B1 uÅÄ«raá¹
kÅ«rcakaá¹ dattvÄ] B2 Od -kÅ«rcaá¹ dattvÄ tu
sarvÄá¹s ⦠kÅ«rcaá¹] B1 om.
snapanam] R1 -snÄpanam
snÄpayet] Va prÄpayet
ca] B4 deest
kuá¹ kum] Od a.c. -candan-
iti] B1 deest
In JMÂ 87b.
In VBCÂ 16b.
The reading of the printed edition of the Bhaviá¹£ya PurÄá¹a is slightly different from either of the versions presented here.
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atha jalagrahaá¹akÄlaḥ atha jalagrahaá¹akÄlaḥ tatra1 yÄjñavalkyaḥâ na naktodaka2puá¹£pÄdyair arcanaá¹ snÄnam arhati ||110|| viá¹£á¹uḥâ na naktaá¹ gá¹hÄ«todakena deva3karma kuryÄt ||111|| hÄrÄ«taḥâ4 rÄtrÄv etÄ Äpo varuá¹aá¹ prÄviÅanta5 tasmÄn6 na rÄtrau gá¹há¹Ä«yÄt ||112|| atha snapanamÄhÄtmyam atha snapanamÄhÄtmyam nÄrasiá¹heâ nirmÄlyam apanÄ«yÄtha toyena snÄpya keÅavam | narasiá¹hÄká¹tiá¹ rÄjan sarvapÄpaiḥ pramucyate ||113|| gopradÄna7phalaá¹ prÄpya yÄnenÄ8mbaraÅobhinÄ | narasiá¹hapuraá¹9 prÄpya modate kÄlam aká¹£ayam ||114|| kiá¹ caâ snÄpya toyena bhaktyÄ tu narasiá¹haá¹ narÄdhipa | sarvapÄpavinirmukto viá¹£á¹uloke mahÄ«yate ||115|| snÄpya10 snÄpayitvÄ ||115|| narasiá¹haá¹ tu saá¹snÄpya karpÅ«rÄguruvÄriá¹Ä | sa candraloke11 moditvÄ paÅcÄd viá¹£á¹upure vaset ||116|| |
The Time for Collecting Water In this connection, YÄjñavalkya says (â):1 110Water, flowers and so on from the night are not to be used for worship and bathing. Viá¹£á¹u (â):2 111Do not perform rituals for the gods with water collected at night. HÄrÄ«ta (â): 112These waters entered Varuá¹a at night. Therefore, do not collect at night. The Greatness of Bathing In the Narasiá¹ha PurÄá¹a (34.2â3): 113O king, after removing NirmÄlya, one should bathe the image of KeÅava as Narasiá¹ha with water and one will be purified of all sin. 114One attains the result of donating cows and goes in a chariot that lights up the sky to the city of Narasiá¹ha and enjoys there for unending time. And also (Narasiá¹ha PurÄá¹a 34.6, 14efâ15ab):3 115Lord of men! One who devotedly bathes Narasiá¹ha with water is freed from all sin and rejoices in Viá¹£á¹uâs world. [â¦] 116But one who bathes Narasiá¹ha with water with camphor and aloe enjoys in the world of the moon and then settles down in Viá¹£á¹uâs city. |
tatra] B1 deest
naktodaka] B2 naktam api
deva] Edd daiva-
hÄrÄ«taḥ] R1 Pa B1 add. ca
prÄviÅanta] B2 praviÅaá¹s
tasmÄn] V1 tan
gopradÄna] V1 Edd godÄnajaá¹
yÄnenÄ] B3 snÄnenÄ-
puraá¹] V2 -padaá¹ : B1 -purÄ«á¹
snÄpya] V2 saá¹snÄpya
sa ⦠loke] Edd transp.
In JMÂ 85b.
In JMÂ 85bâ86a.
In JMÂ 86aâ86b.
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kiá¹ caâ kuÅa1puá¹£podakenÄpi2 viá¹£á¹ulokam3 avÄpnuyÄt | ratnodakena sÄvitraá¹4 kauberaá¹ hemavÄriá¹Ä ||117|| jalaviÅeá¹£asya phalaá¹ likhati kuÅeti5 kuÅapuá¹£payuktodakena6 | yad vÄ, kuÅÄÅ ca puá¹£pÄá¹i ca tadyuktodakena | evam agre âpi | Åaktau satyÄá¹ ratnodakÄdinÄpi snapanaá¹ boddhavyam ||117|| viá¹£á¹udharmottareâ ratnodakapradÄnena Åriyam Äpnoty anuttamÄm | bÄ«jodakapradÄnena7 kriyÄsÄphalyam ÄpnuyÄt ||118|| puá¹£patoyapradÄnena ÅrÄ«mÄn bhavati mÄnavaḥ | phalatoyapradÄnena8 saphalÄá¹9 vindate10 kriyÄm ||119|| hayaÅÄ«rá¹£apañcarÄtreâ sugandhinÄ yas toyena snÄpayej jalaÅÄyinam | brahmalokam avÄpnoti yÄvad indrÄÅ caturdaÅa ||120|| gÄruá¸eâ tulasÄ«miÅratoyena snÄpayanti janÄrdanam | pÅ«jayanti ca bhÄvena dhanyÄs te bhuvi mÄnavÄḥ ||121| agnipurÄá¹eâ mahÄsnÄnena govindaá¹ samyak saá¹snÄpya11 mÄnavaḥ | yaá¹ yaá¹ prÄrthayate kÄmaá¹ taá¹ taá¹ prÄpnoty12 asaá¹Åayam ||122|| samyak yathÄvidhÄ«ty arthaḥ ||122|| |
And also (Narasiá¹ha PurÄá¹a 34.14abâcd): 117By KuÅa-flower water one attains Viá¹£á¹uâs world; with jewel water, that of the sun; with gold water, that of Kubera. In this verse, the author shows the result of particular types of water. KuÅa-flower water means water with KuÅa-flowers, or else the compound should be taken as âwater with KuÅa and flowersâ. Similarly below as well. It should be understood that if one has the means, one can also bathe with jewel water and so on. In the Viá¹£á¹udharmottara PurÄá¹a (3.341.150cdâ152ab): 118By offering jewel water one attains unsurpassed fortune. By seed water oneâs deeds come to fruition. 119By flower water, a man becomes fortunate. By fruit water, oneâs deeds become fruitful. In the HayaÅÄ«rá¹£a PañcarÄtra (â):1 120One who bathes the one who rests in the waters with fragrant water attains the world of BrahmÄ for the duration of fourteen Indras. In the Garuá¸a PurÄá¹a (â):2 121Those men who bathe JanÄrdana with water mixed with TulasÄ« and worship him with feeling are fortunate on earth. In the Agni PurÄá¹a (â): 122That man who properly bathes Govinda with a great bath attains whatever desires that he wishes for. Properly means according to the rules. |
kuÅa] B2 daÅa-
odakenÄpi] B3 -odakenaiva
viá¹£á¹ulokam] Od dhruvaá¹ viá¹£á¹um
sÄvitraá¹] Od gl. sÄvitrilokaá¹ prÄpnuyÄt
kuÅeti] B3 deest
yuktodakena] B1 transp.
Åriyam ⦠pradÄnena] B2 om.
kriyÄ â¦ pradÄnena] Pa B3 om.
saphalÄá¹] B4 sakalÄá¹
vindate] Od gl. (lÄbhe vindati vindate)
saá¹snÄpya] B2 saá¹prÄpya
prÄpnoty] B2 Äpnoty
In JMÂ 86b.
In VBCÂ 16b.
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pÄdme ÅrÄ«1pulastyabhagÄ«rathasaá¹vÄdeâ snÄnam abhyarcanaá¹ yas tu kurute keÅave sadÄ | tasya puá¹yasya yÄ saá¹ khyÄ nÄsti sÄ2 jñÄnagocare3 ||123|| keÅave keÅavasya snÄnarÅ«pam abhyarcanaá¹ yaḥ kurute ||123|| viá¹£á¹udharmottareâ snÄnÄrthaá¹ devadevasya yas tu gandhaá¹ prayacchati | bhavanti vaÅagÄs tasya nÄryaḥ sarvatra4 sarvadÄ ||124|| jalasaá¹skÄrÄrthagandhÄdisamarpaá¹amÄhÄtmyam api snapanamÄhÄtmyÄntargatam evety atraiva likhati snÄnÄrtham ity ÄdinÄ ||124|| puá¹£padÄnÄt5 tathÄ loke bhavatÄ«ha6 phalÄnvitaḥ7 | dattvÄ má¹gamada8snÄnaá¹ sarvÄn kÄmÄn avÄpnuyÄt ||125|| sarvauá¹£adhipradÄnena vÄjimedha9phalaá¹ labhet10 | dattvÄ jÄtÄ«phalaá¹ mukhyaá¹ saphalÄá¹11 vindati12 kriyÄm ||126|| kriyÄá¹ sarvodyamam evety13 arthaḥ ||126|| atha14 sarvauá¹£adhiḥ atha14 sarvauá¹£adhiḥ murÄ mÄá¹sÄ« vacÄ kuá¹£á¹haá¹ Åaileyaá¹ rajanÄ«dvayam15 | Åaá¹Ä« campakamustaá¹ ca sarvauá¹£adhigaá¹aḥ smá¹taḥ ||127|| murÄ bhoá¹eti prasiddhÄ | mÄá¹sÄ« jaá¹ÄmÄá¹sÄ« | Åaileyaá¹ Åailaja16 iti prasiddham | rajanÄ«dvayaá¹ haridrÄ dÄruharidrÄ ca17 ||127|| |
In a discussion between blessed Pulastya and BhagÄ«ratha in the Padma PurÄá¹a (â): 123The amount of merit for one who regularly does the worship of bathing KeÅava goes beyond all understanding! [â¦] In the Viá¹£á¹udharmottara PurÄá¹a (3.341.147cdâ148ab, 149cd, 150ab, 147ab, 148cd):1 124Women everywhere and at all times come under the control of one who offers fragrance for the bath of the God of gods. In verses 124â126 the author now describes also the greatness of offering fragrances and so on for the adornment of the water, as they are included within the [general topic] of the greatness of the bath. 125By the gift of flowers, one becomes fruitful in this world. By offering a bath with musk, one attains all desires. 126By a bath with all-herbs, one attains the result of an AÅvamedha. By offering the best mace, oneâs deeds come to fruition. Deeds refer to all oneâs efforts. All-Herbs2 127MurÄ, MÄá¹sÄ«, VacÄ, Kuá¹£á¹ha, Åaileya, the two RajanÄ«s, Åaá¹Ä«, Campaka and Mustaâthese are known as the all-herbs. MurÄ is also known as Bhoá¹Ä. MÄá¹sÄ« is spikenard (Nardostachys jatamansi). Åaileya is also known as Åailaja. The two RajanÄ«s are turmeric and tree turmeric (Berberis aristata).3 |
ÅrÄ«] B2 deest
sÄ] B2 saá¹-
jñÄnagocare] Edd jñÄne gocarÄ
sarvatra] B2 puá¹yasya
puá¹£padÄnÄt] Pa B2 tvakpradÄnÄt : B3 puá¹£yatvekapradÄnÄpadÄnÄt
bhavatÄ«ha] Pa bhavatÄ«á¹£á¹a-
phalÄnvitaḥ] B2 phalakÄá¹ ká¹£itaḥ
mada] B4 om.
vÄjimedha] B2 vÄjapeya-
labhet] B4 bhavet
saphalÄá¹] B4 phalÄnÄá¹
vindati] B1 B2 Od vindate
evety] Edd ity
atha] V1 V2 Va B3 deest : V12 i.m.
rajanÄ«dvayam] Od gl. (rajanÄ«dvayam iti haridrÄ dÄruharidrÄ)
Åailaja] V1 V2 julu : V12 p.c. jalu : B3 jamÅ« : B4 junu
ca] B3 deest
In JMÂ 86b.
JMÂ 86b.
This commentary is taken directly from JM 86b, with some differences in reading (bhoá¹itura iti for bhoá¹eti and jhÅ«la for Åailaja).
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gandhaÅ cÄgameâ gandhaÅ candanakarpÅ«rakÄlÄgurubhir Ä«ritaḥ ||128|| candanÄdibhir bhÄgaviÅeá¹£eá¹a sÄdhito dravyaviÅeá¹£aḥ1 gandha2 itÄ«rita3 ity arthaḥ ||128|| atha Åaá¹ khamÄhÄtmyam atha Åaá¹ khamÄhÄtmyam skÄnde ÅrÄ«4brahmanÄradasaá¹vÄdeâ Åaá¹ khasthitena toyena yaḥ snÄpayati keÅavam | kapilÄÅatadÄnasya phalaá¹ prÄpnoti5 mÄnavaḥ ||129|| tataḥ Åaá¹ khenÄbhiá¹£ekaá¹ kuryÄd ity ÄdinÄ prastutasya Åaá¹ khasya mÄhÄtmyaá¹ likhati Åaá¹ khety ÄdinÄ ||129|| Åaá¹ ke tÄ«rthodakaá¹ ká¹tvÄ yaḥ snÄpayati mÄdhavam | dvÄdaÅyÄá¹ bindumÄtreá¹a kulÄnÄá¹ tÄrayec6 chatam ||130|| kapilÄkṣīram ÄdÄya Åaá¹ khe ká¹tvÄ janÄrdanam7 | yaḥ snÄpayati dharmÄtmÄ yajñÄyutaphalaá¹ labhet8 ||131|| anyagosambhavaá¹ kṣīraá¹ Åaá¹ khe ká¹tvÄ tu nÄrada | yaḥ snÄpayati deveÅaá¹ rÄjasÅ«yaphalaá¹ labhet910 ||132|| Åaá¹ khe ká¹tvÄ ca11 pÄnÄ«yaá¹ sÄká¹£ataá¹ kusumÄnvitam | snÄpayed devadeveÅaá¹ hanyÄt pÄpaá¹ cirÄrjitam ||133|| sÄká¹£ataá¹ kusumopetaá¹ Åaá¹ khe toyaá¹ sacandanam | yaḥ ká¹tvÄ snÄpayed devaá¹ mama loke vasec ciram ||134|| ká¹£iptvÄ gandhodakaá¹ Åaá¹ khe yaḥ snÄpayati keÅavam | namo nÄrÄyaá¹Äyeti mucyate yonisaá¹ kaá¹Ät ||135|| |
And fragrance, in the Ägama:1 128Fragrance is derived from sandalwood, camphor and black aloe wood. A particular substance obtained from a specific part of sandalwood and so on is known as fragrance. This is the meaning. The Greatness of the Conch In a discussion between blessed BrahmÄ and NÄrada in the Skanda PurÄá¹a (2.5.5.12cdâ15, 22â25, 27, 33â34):2 129A man who bathes KeÅava with water from a conch attains the result of giving away a hundred brown cows. As it was mentioned that âone should bathe him with a conchâ (6.65), the author presents the greatness of this conch in verses 129â142. 130One who places TÄ«rtha water in a conch and bathes MÄdhava on DvÄdaÅÄ« liberates a hundred kinsmen with every drop. 131That virtuous one who places milk from a brown cow in a conch and bathes JanÄrdana attains the result of ten thousand sacrifices. 132NÄrada, one who places the milk of some other type of cow in a conch and bathes the Lord of gods attains the fruit of the RÄjasÅ«ya sacrifice. 133One who places water, Aká¹£ata and flowers in a conch and bathes the Lord of the god of gods destroys the sins gathered during a long time. 134One who places water, Aká¹£ata, flowers and sandalwood pulp in a conch and bathes the Lord lives for a long time in my world. 135One who pours fragrant water into a conch and bathes KeÅava saying NAMO NÄRÄYAá¹ÄYA is liberated from the prison of a womb. |
dravyaviÅeá¹£aḥ] V1 iva viÅeá¹£aḥ
gandha] B3 ins. iti
itīrita] V2 īritaḥ
ÅrÄ«] B1 deest
prÄpnoti] B2 Äpnoti
tÄrayec] Va sÄrayec
janÄrdanam] B3 add. yaḥ snÄpayati deveÅaá¹ rÄjasÅ«yaphalaá¹ labhet |
yaḥ ⦠labhet] B2 B3 deest
anya ⦠labhet] V2 B1 B4 deest
yaḥ ⦠labhet] B3 deest
ca] B1 tu
nÄdyaá¹] Od gl. (nadyÄ??m)
hradÄdijam] V2 Va B2 B3 -hradÄdikam
In JMÂ 86b.
In JM 86bâ87a. Many of these verses are found with minor variations in the Skanda PurÄá¹a (2.5.5.12â15, 22â25, 27, 33â34), but while that chapter does discuss the same topic as here, it is a discussion between BrahmÄ and Viá¹£á¹u.
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gÄá¹ geyaá¹ ca bhavet sarvaá¹1 ká¹taá¹ Åaá¹ khe kalipriya2 ||136|| trailokye yÄni tÄ«rthÄni vÄsudevasya cÄjñayÄ | Åaá¹ khe tiá¹£á¹hanti3 viprendra4 tasmÄc chaá¹ khaá¹ sadÄrcayet ||137|| Åaá¹ khe ká¹tvÄ tu pÄnÄ«yaá¹5 sapuá¹£paá¹ satilÄká¹£atam | arghyaá¹ dadÄti devasya sasÄgaradharÄ phalam ||138|| sasÄgaradharÄdÄnasya phalaá¹ tasya bhavatÄ«ti Åeá¹£aḥ6 ||138|| arghyaá¹ dattvÄ tu Åaá¹ khena yaḥ karoti pradaká¹£iá¹am | pradaká¹£iá¹Ä«ká¹tÄ tena saptadvÄ«pÄ7 vasundharÄ ||139|| darÅanenÄpi Åaá¹ khasya kiá¹ punaḥ sparÅane ká¹te8 | vilayaá¹ yÄnti pÄpÄni himaá¹ sÅ«ryodaye yathÄ ||140|| nitye naimittike kÄmye snÄnÄrcanavilepane | Åaá¹ kham udvahate yas tu ÅvetadvÄ«pe vasec ciram ||141|| natvÄ Åaá¹ khaá¹ kare dhá¹tvÄ mantreá¹Änena vaiá¹£á¹avaḥ | yaḥ snÄpayati govindaá¹ tasya puá¹yam anantakam ||142|| mantraÅ ca tatraivaâ9 tvaá¹ purÄ sÄgarotpanno viá¹£á¹unÄ vidhá¹taḥ kare | mÄnitaḥ sarvadevaiÅ ca pÄñcajanya namo âstu te ||143|| tava nÄdena jÄ«mÅ«tÄ vitrasyanti10 surÄsurÄḥ11 | ÅaÅÄá¹ kÄyutadÄ«ptÄbha pÄñcajanya namo âstu te12 ||144|| garbhÄ devÄrinÄrÄ«á¹Äá¹ vilÄ«yante sahasradhÄ | tava nÄdena pÄtÄle pÄñcajanya namo âstu te ||145|| vÄrÄhe caâ daká¹£iá¹ÄvartaÅaá¹ khena tilamiÅrodakena ca | udake nÄbhimÄtre tu yaḥ kuryÄd abhiá¹£ecanam ||146|| prasaá¹ gÄd daká¹£iá¹ÄvartaÅaá¹ khamÄhÄtmyam api sÄmÄnyena likhati daká¹£iá¹eti sÄrdhatrayeá¹a | abhiá¹£ecanaá¹ bhagavataḥ svasyÄpi vÄ ||146|| |
136Mischievous one, water from a river, a tank, a pool, a well or a lake all becomes the Ganges when placed in a conch. 137Best of BrÄhmaá¹as, by VÄsudevaâs order, all the TÄ«rthas of the three worlds reside in the conch. Therefore, always honour the conch! 138When one places water, flowers, sesame seeds and Aká¹£ata in a conch and offers it to the Lord as Arghya, the fruit is the earth and its oceans. One should supply: the fruit for him is that of donating the earth and its oceans. 139One who does a circumambulation after offering Arghya with a conch has circumambulated all the seven islands of earth. 140Like frost at sunrise, sins melt away by oneâs just seeing the conch, let alone by touching it. 141One who uses a conch for daily, occasional or optional rituals, at bathing, worship or at anointing lives for a long time at ÅvetadvÄ«pa. 142Unlimited is the merit of that Vaiá¹£á¹ava who bows to the conch, takes it into his hand and bathes Govinda with this mantra: And the mantra, in the same book (Skanda PurÄá¹a 2.5.4.42â44): 143In ancient times, you arose from the ocean; Viá¹£á¹u carries you in his hand and all the gods respect you. Obeisance to you, PÄñcajanya! 144Your sound shakes the clouds, gods and demons and you shine like ten thousand moons. Obeisance to you, PÄñcajanya! 145In PÄtÄla, your sound shatters the embryos of the wives of the demons in a thousand parts. Obeisance to you, PÄñcajanya! And in the VarÄha PurÄá¹a (â):1 146That man who, standing in water up to the navel, bathes with water mixed with sesame in a conch that turns to the right ⦠Incidentally, the author describes the general greatness of a conch that turns to the right in verses 146â148. Bathes refers to the Lord or oneself as well. |
sarvaá¹] B2 Od sadyaḥ
kalipriya] Od gl. (he nÄrada)
tiá¹£á¹hanti] B2 tiá¹£á¹hati
viprendra] B2 govindas
Åaá¹ khe ⦠pÄnÄ«yaá¹] V1 Va om. : V12 i.m.
Åeá¹£aḥ] B3 viÅeá¹£aḥ
saptadvÄ«pÄ] V1 ins. yÄ
ká¹te] R1 ká¹tam
ca tatraiva] V1 a.c. V2 Va B4 Edd deest
vitrasyanti] V1 a.c. V2 R1 Va vibhrasyanti : B2 vinaÅyanti
surÄsurÄḥ] Od surÄḥ purÄ
tava ⦠te] B3 om.
Chapter 211 of the VarÄha PurÄá¹a contains similar verses, but apart from 148cd (VarÄha PurÄá¹a 211.25ab), they are not identical with these.
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prÄk srotasi ca nadyÄá¹1 vai naras tv ekÄgramÄnasaḥ | yÄvajjÄ«vaká¹taá¹ pÄpaá¹ tatká¹£aá¹Äd eva naÅyati ||147|| daká¹£iá¹ÄvartaÅaá¹ khena pÄtre auá¸umbare23 sthitam | udakaá¹ yaḥ pratÄ«ccheta4 ÅirasÄ5 ká¹á¹£á¹a6mÄnasaḥ | tasya janma7ká¹taá¹ pÄpaá¹ tatká¹£aá¹Äd8 eva naÅyati910 ||148|| Ägameâ bá¹hattvaá¹ snigdhatÄcchatvaá¹11 Åaá¹ khasyeti guá¹atrayam ||149|| Ävartabhaá¹ gadoá¹£as tu hemayogÄn na jÄyate | nÄlikÄyÄá¹12 svabhÄvena yadi chidraá¹ bhaven nahi || iti131415 ||150|| ghaá¹á¹ÄvÄdyaá¹ ca nitarÄá¹ snÄnakÄle praÅasyate16 | yato bhagavato viá¹£á¹os tat sadÄ paramaá¹ priyam ||151|| nÄradapañcarÄtreâ ÄvÄhanÄrghye dhÅ«pe ca puá¹£pa17naivedyayojane | nityam etÄá¹18 prayuñjÄ«ta tanmantreá¹ÄbhimantritÄm ||152|| tat ghaá¹á¹ÄvÄdyam ||152|| tanmantraḥ19 tanmantraḥ19 jaya20dhvaniá¹ tato2122 mantramÄtaḥ svÄhety udÄ«rya ca | abhyarcya vÄdayan ghaá¹á¹Äá¹ dhÅ«paá¹ nÄ«caiḥ pradÄpayet23 ||153|| pÅ«jÄkÄlaá¹ vinÄnyatra hitaá¹ nÄsyÄḥ pracÄlanam | na tayÄ ca vinÄ kuryÄt pÅ«janaá¹ siddhilÄlasaḥ ||154|| |
147⦠facing the current in a river and with one-pointed mind, in one moment destroys the sins incurred during his whole lifetime. 148One who, with mind fixed on Ká¹á¹£á¹a, sprinkles his head with water from an Uá¸umbara vessel using a conch turning to the right, in one moment destroys the sins of his whole life. In the Ägama: 149The three merits of a conch are largeness, smoothness and clearness. 150If there is no natural cleft in its spout, one may affix one of gold. That does not cause a fault in its turning.1 151The sound of the bell is especially praiseworthy at the time of bathing, as it always most dear to Lord Viá¹£á¹u. In the NÄrada PañcarÄtra (13.207cdâ208ab): 152When invoking, offering Arghya, flowers or food, one should always use it, consecrated with its mantra. It refers to the sound of the bell. The Mantra2 153One should worship the bell saying JAYADHVANI MANTRAMÄTAḤ SVÄHÄ, and then, ringing the bell, offer incense low.3 154Apart from at the time of worship, ringing it is not beneficial, but one who desires perfection should never worship without it. |
nadyÄá¹] Od a.c. nagno
pÄtre auá¸umbare] Od gl. (tÄmrapÄtram)
auá¸umbare] Pa cauá¸umbare
pratīccheta] Va pratīyacche
ÅirasÄ] V2 Åirasi
ká¹á¹£á¹a] V1 V2 R1 Va Pa B1 há¹á¹£á¹a- : V12 dhá¹ta- : B2 ká¹ta-
tasya janma] B2 Od yÄvaj jÄ«va-
tatká¹£aá¹Äd] Od darÅanÄd
daká¹£iá¹Ä ⦠naÅyati] B3 om.
naÅyati] Pa B1 add. iti
snigdhatÄcchatvaá¹] B1 svacchasnigdhatvaá¹
nÄlikÄyÄá¹] Od gl. (mukhyeti)
Ägame ⦠iti] B2 Od a.c. deest : Od p.c. i.m.
nÄlikÄyÄṠ⦠iti] Pa i.m.
iti] B1 deest
praÅasyate] B3 pradarÅyate
puá¹£pa] V1 Va puá¹£pe
etÄá¹] Od gl. (ghaá¹á¹Äm)
tanmantraḥ] B2 Od deest
jaya] R1 Pa jagad- : B3 gaja-
jaya ⦠tato] V1 V2 Va jagaddhvanitabhī
tato] B1 om.
pradÄpayet] B3 prasÄdayet
This appears to say that if a rare, right-turning conch (they usually turn towards the left) does not have a functional spout (that is, one through which water and other liquids can be poured), an artificial one made of gold can be affixed without ruining the merit of the conch.
JayÄkhya Saá¹hitÄ 13. 13.208cdâ209ab. The first of these two verses (HBV 6.153) is not found in the printed JayÄkhya Saá¹hitÄ (the text that âNÄrada PañcarÄtraâ generally refers to, as discussed in volume I, pp. 38â39), and the mantra of the bell given in that text (JayÄkhya Saá¹hitÄ 13.210â214) is different.
One is not supposed to offer incense by the Lordâs face, as he might be inconvenienced by the smoke getting into his eyes.
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atha ghaá¹á¹ÄmÄhÄtmyam atha ghaá¹á¹ÄmÄhÄtmyam uktaá¹ ca skÄnde ÅrÄ«brahmanÄradasaá¹vÄdeâ snÄnÄrcanakriyÄkÄle ghaá¹á¹ÄnÄdaá¹ karoti yaḥ | purato vÄsudevasya tasya puá¹yaphalaá¹ Åá¹á¹u ||155|| vará¹£akoá¹isahasrÄá¹i vará¹£akoá¹iÅatÄni ca | vasate devaloke tu apsarogaá¹asevitaḥ ||156|| sarvavÄdyamayÄ« ghaá¹á¹Ä keÅavasya sadÄ priyÄ | vÄdanÄl labhate puá¹yaá¹ yajñakoá¹isamudbhavam ||157|| vÄditraninadais tÅ«ryagÄ«tamaá¹ galaniḥsvanaiḥ | yaḥ snÄpayati govindaá¹1 jÄ«vanmukto bhaved dhi saḥ ||158|| vÄditrÄá¹Äm abhÄve tu pÅ«jÄkÄle hi sarvadÄ | ghaá¹á¹ÄÅabdo naraiḥ kÄryaḥ sarvavÄdyamayÄ« yataḥ ||159|| sarvavÄdyamayÄ« ghaá¹á¹Ä devadevasya vallabhÄ | tasmÄt sarvaprayatnena ghaá¹á¹ÄnÄdaá¹2 tu kÄrayet3 ||160|| manvantarasahasrÄá¹i manvantaraÅatÄni ca | ghaá¹á¹ÄnÄdena deveÅaḥ prÄ«to bhavati keÅavaḥ4 ||161|| ÅrÄ«5viá¹£á¹udharmottare6 ÅrÄ«bhagavatprahlÄdasaá¹vÄdeâ Åá¹á¹u daityendra vaká¹£yÄmi7 ghaá¹á¹ÄmÄhÄtmyam uttamam | prahlÄda tvatsamo nÄsti madbhakto bhuvanatraye ||162|| mama nÄmÄá¹ kitÄ ghaá¹á¹Ä purato mama tiá¹£á¹hati | arcitÄ vaiá¹£á¹avagá¹he tatra mÄá¹ viddhi daityaja ||163|| vainateyÄá¹ kitÄá¹ ghaá¹á¹Äá¹ sudarÅanayutÄá¹ yadi | mamÄgre sthÄpayed yas tu dehe tasya vasÄmy aham ||164|| tasya dehe vasÄmi prakaá¹as tiá¹£á¹hÄmÄ«ty arthaḥ | ato madadhiá¹£á¹hÄnavat so âpi pÅ«jya iti bhÄvaḥ ||164|| yas tu vÄdayate ghaá¹á¹Äá¹ vainateyena cihnitÄm | dhÅ«pe nÄ«rÄjane snÄne8 pÅ«jÄkÄle vilepane ||165|| mamÄgre pratyahaá¹ vatsa pratyekaá¹ labhate phalam | makhÄyutaá¹ goyutaá¹ ca cÄndrÄyaá¹aÅatodbhavam ||166|| |
The Greatness of the Bell This is explained in a discussion between blessed BrahmÄ and NÄrada in the Skanda PurÄá¹a (â):1 155Listen to the meritorious reward for one who rings the bell in front of VÄsudeva during the time of the rites such as bathing and worship! 156For hundred of millions, for thousands of millions of years will he live in the world of the gods attended by crowds of Apsarases! 157As the bell is the embodiment of all sounds and always dear to KeÅava one attains the merit of millions of sacrifices by ringing it. 158One who bathes Govinda to the accompaniment of instruments, music, singing and auspicious sounds becomes liberated while alive. 159In the absence of instruments, men should always ring the bell at the time of worship, for it embodies all instruments. 160The bell, the embodiment of all instruments, is dear to the God of gods. For this reason, one should ring the bell with great effort. 161 The sound of the bell will please KeÅava, the Lord of gods, for a hundred Manvantaras, for a thousand Manvantaras. In a discussion between the blessed Lord and PrahlÄda in the blessed Viá¹£á¹udharmottara PurÄá¹a (â):2 162Best of demons, PrahlÄda! Listen to the supreme greatness of the bell, for I have no devotee like you in the three worlds. 163Son of demons, know me to be worshipped in that Vaiá¹£á¹ava house where a bell marked with my names stands in front of me. 164And I live in the body of one who establishes a bell marked with Garuá¸a and SudarÅana in front of me. I live in the body means that I manifest myself in him. The implied meaning is that in this way, he becomes fit for worship as well, like the objects for my worship. 165But one who rings a bell marked with Garuá¸a at the time of worship, when offering incense, bathing or inuncting, 166for each one, my son, he every day attains the result of ten thousand sacrifices, ten thousand cows and a hundred CÄndrÄyaá¹a penances. |
govindaá¹] R1 Pa B1 Od VBC deveÅaá¹
nÄdaá¹] B2 -vÄdyaá¹
kÄrayet] Pa keÅavaḥ
manvantara ⦠keÅavaḥ] Pa i.m.
ÅrÄ«] V1 V2 Va B3 B4 Edd deest
dharmottare] B2 ins. ca
daityendra vaká¹£yÄmi] B3 daitya pravaká¹£yÄmi
nÄ«rÄjane snÄne] B3 nirÄjanasthÄne
In VBCÂ 16b. Some of these verses are found in the printed Skanda PurÄá¹a (2.5.6.2â3, 5, 6cdâ7ab; 7.4.41.9), but with differences of speakers and order.
In VBCÂ 16b.
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goyutaá¹ gavÄyutaá¹ gavÄm ayutasya1 dÄnajaá¹ phalam ity arthaḥ ||166|| vidhibÄhyaká¹tÄ2 pÅ«jÄ saphalÄ jÄyate ná¹á¹Äm | ghaá¹á¹ÄnÄdena tuá¹£á¹o3 âhaá¹ prayacchÄmi svakaá¹ padam ||167|| nÄgÄricihnitÄ ghaá¹á¹Ä rathÄá¹ gena samanvitÄ | vÄdanÄt kurute nÄÅaá¹ janmamá¹tyubhayasya ca ||168|| garuá¸enÄá¹ kitÄá¹ ghaá¹á¹Äá¹ dá¹á¹£á¹vÄhaá¹ pratyahaá¹4 sadÄ | prÄ«tiá¹ karoti5 daityendra laká¹£mÄ«á¹ prÄpya yathÄdhanaḥ ||169|| adhano daridraḥ yathÄ laká¹£mÄ«á¹ dhanasampattiá¹ prÄpya prÄ«tiá¹ karoti, tadvat ||169|| dá¹á¹£á¹vÄmá¹taá¹ yathÄ devÄḥ prÄ«tiá¹ kurvanty aharniÅam | supará¹e ca tathÄ prÄ«tiá¹ ghaá¹á¹ÄÅikharasaá¹sthite ||170|| ghaá¹á¹ÄyÄḥ Åikharam agram, tatra samyak sthite sati | prÄ«tiá¹ karomÄ«ti6 Åeá¹£aḥ | prÄ«ye iti vÄ pÄá¹haḥ | supará¹am7 iti pÄá¹he emi prÄpnomi | punaḥ sandhir Ärá¹£aḥ ||170|| svakareá¹a prakurvanti ghaá¹á¹ÄnÄdaá¹ svabhaktitaḥ | madÄ«yÄrcanakÄle tu phalaá¹ koá¹yaindavaá¹ kalau8 ||171|| aindavaá¹ cÄndrÄyaá¹am,9 tatkoá¹isamudbhavaá¹ phalam ity arthaḥ | dÄ«nÄrakoá¹ijam iti pÄá¹he dÄ«nÄraá¹ suvará¹amudrÄviÅeá¹£aḥ, tatkoá¹idÄnajam ||171|| ghaá¹á¹Ädaá¹á¸asya Åikhare sacakraá¹ sthÄpayet tu yaḥ | garuá¸aá¹ vai priyaá¹ viá¹£á¹oḥ sthÄpitaá¹ bhuvanatrayam ||172|| sacakraghaá¹á¹Ä12nÄdaá¹ tu má¹tyukÄle Åá¹á¹oti yaḥ | pÄpakoá¹iyutasyÄpi naÅyanti13 yamakiá¹ karÄḥ ||173|| naÅyanti adá¹ÅyÄ14 bhavanti, palÄyanta ity arthaḥ15 ||173|| |
[â¦] Ten thousand cows means the result of giving them away. 167Worship done outside of the rules becomes successful for people by the sound of the bell: satisfied, I award them my own abode. 168By ringing a bell marked with Garuá¸a and the disc, one destroys the fear of birth and death. 169Best of demons, when I constantly and every day see a bell marked with Garuá¸a, I rejoice like a pauper who attains fortune. I rejoice like a pauper or poor man who attains fortune or an abundance of wealth. 170Like the gods rejoiced day and night seeing the nectar, similarly [I rejoice] when Garuá¸a is properly placed on the top of the bell. [â¦] One reading has priye [instead of prÄ«tiá¹]. The reading supará¹aá¹ ca tathÄ emi [instead of supará¹e ca tathÄ prÄ«tiá¹] means âI similarly attain Garuá¸aâ. In this case, the Sandhi follows an archaic irregularity. 171[Those who] in the age of Kali devotedly and with their own hands ring the bell while worshipping me [attain] the fruit of millions of Aindavas. Aindavas means CÄndrÄyaá¹a fasts; the meaning is that he attains the result born from millions of them. In the reading dÄ«nÄrakoá¹ijaá¹ [instead of koá¹yaindavam], dÄ«nÄra means a dinar, a kind of golden coin; one attains the fruit of giving away millions of them. And elsewhere:1 172One who establishes Garuá¸a, dear to Viá¹£á¹u, along with the disc on the top of the handle of the bell, has established the three worlds. 173And one who at the time of death hears the sound of a bell that has the disc: the messengers of Yama will disappear from him, even if he has committed a million sins. Disappear means that they will become invisible. The meaning is that they will flee from him. |
gavÄyutaṠ⦠ayutasya] B1 gavÄyutasya
vidhibÄhyaká¹tÄ] Od vidhinÄ hi ká¹tÄ
tuá¹£á¹o] V2 tuá¹£yehaá¹
pratyahaá¹] Od gl. pratidinam
karoti] Edd karoti
karomīti] Edd karotīti
supará¹am] V1 suvará¹am : V2 suvará¹a
koá¹yaindavaá¹ kalau] B2 dÄ«nÄrakoá¹ijam : Od aindavakoá¹ijam : Od gl. (induÅ candra | cÄndrÄyaá¹akoá¹iphalaá¹ syÄt)
aindavaá¹ cÄndrÄyaá¹am] B1 deest
anyatra] R1 anyac
anyatra ca] B1 deest
ghaá¹á¹Ä] V1 yamya-
naÅyanti] Od gl. (adá¹ÅyÄ bhavanti)
adá¹ÅyÄ] V1 V2 adá¹á¹£á¹Ä
arthaḥ] B1 add. ÅrÄ«rÄmaḥ
In VBCÂ 16bâ17a, but as a direct continuation of the above.
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sarve doá¹£Äḥ pralÄ«yante1 ghaá¹á¹ÄnÄde ká¹te harau | devatÄnÄá¹ munÄ«ndrÄá¹Äá¹ pitá¹á¹Äm utsavo bhavet ||174|| abhÄve vainateyasya cakrasyÄpi na saá¹Åayaḥ | ghaá¹á¹ÄnÄdena bhaktÄnÄá¹ prasÄdaá¹ kurute hariḥ ||175|| gá¹he yasmin bhaven nityaá¹ ghaá¹á¹Ä nÄgÄri2saá¹yutÄ | na sarpÄá¹Äá¹ bhayaá¹ tatra3 nÄgnividyutsamudbhavam ||176|| yasya ghaá¹á¹Ä gá¹he nÄsti Åaá¹ khaÅ ca purato hareḥ | kathaá¹ bhÄgavataá¹ nÄma gÄ«yate tasya dehinaḥ || iti4 ||177|| ato bhagavataḥ5 prÄ«tyai ghaá¹á¹Ä ÅrÄ«garuá¸ÄnvitÄ | saá¹gá¹hyÄ vaiá¹£á¹avair yatnÄc cakreá¹opari maá¹á¸itÄ6 ||178|| snÄne Åaá¹ khÄdivÄdyaá¹ tu nÄmasaá¹ kÄ«rtanaá¹ hareḥ | gÄ«taá¹ ná¹tyaá¹ purÄá¹Ädipaá¹hanaá¹ ca praÅasyate ||179|| atha snÄne vÄdyÄdimÄhÄtmyam atha snÄne vÄdyÄdimÄhÄtmyam skandapurÄá¹eâ snÄnakÄle tu ká¹á¹£á¹asya Åaá¹ khÄdÄ«nÄá¹ tu vÄdanam | kurute brahmaloke tu vasate7 brahmavÄsaram8 ||180|| snÄnakÄle tu samprÄpte ká¹á¹£á¹asyÄgre tu nartanam | gÄ«taá¹ caiva punÄty9 atra á¹coktaá¹ vadanena hi ||181|| punÄtÄ«ti10 nartanÄdikartá¹n | á¹coktaá¹ vadanena hÄ«ti á¹gvedena svamukhena sÄká¹£Äd ayam arthaḥ samutthita11 ity arthaḥ | yad vÄ, atra pÄvane yat phalaá¹, tad á¹caivoktaá¹, nÄnyasya vadane12 prabhavatÄ«ty arthaḥ13 ||181|| |
174When the bell is sounded in front of Hari, all faults melt away and there is rejoicing for the gods, the great sages and the ancestors. 175No doubt, even without Garuá¸a and the disc, the sound of the bell makes Hari gracious towards his devotees. 176There is no fear of snakes, fire or lightning in that house where a bell with Garuá¸a, the foe of snakes, is always kept. 177And how can a person in whose house there is neither bell nor conch in front of Hari be called a BhÄgavata? 178Therefore, for the sake of pleasing the Lord, Vaiá¹£á¹avas should eagerly procure a bell marked with blessed Garuá¸a and the disc on top. 179At bathing, it is recommended to sound the bell or other instruments, chant the names of Hari, sing, dance and recite the PurÄá¹as and so on. The Greatness of Musical Instruments at Bathing In the Skanda PurÄá¹a (7.4.23.20, 25):1 180One who sounds conches and so on at the time of Ká¹á¹£á¹aâs bath will stay in BrahmÄâs world for one day of BrahmÄ. 181And when the time of bathing has come, dancing and song in front of Ká¹á¹£á¹a purifies, [as] stated in this regard by the mouth [of] the á¹k statement. Purifies refers to those who dance and so on. The meaning of by the mouth of the á¹k statement is that this meaning arises directly from the mouth of the á¹g Veda itself. Alternatively, the meaning is that the result that comes of this purification is described in the á¹g Veda alone, and it does not appear in anyone elseâs mouth.2 |
pralīyante] B4 rep.
nÄgÄri] B3 nÄdÄdi-
bhayaá¹ tatra] V1 a.c. V2 Va B3 B4 transp.
iti] B2 deest
bhagavataḥ] V2 Va bhagavate
maá¹á¸itÄ] R1 saá¹sthitÄ
vasate] B3 om. : B32 sa vaset
brahmavÄsaram] Od gl. (brahmalokaá¹ vyÄpya)
punÄty] Od gl. (punÄti nartanÄdikartá¹n vÄcÄ uktaá¹ vadanena hÄ«ti á¹gvedena svamukhena sÄká¹£Äd ayam arthaḥ | yad vÄ)
punÄtÄ«ti] V1 punÄti
samutthita] Edd sÄdhita
vadane] B1 pradane
arthaḥ] V1 add. ÅrÄ«rÄdhÄká¹á¹£á¹ÄbhyÄá¹ namaḥ
In JMÂ 87a.
The commentator struggles here with the strange grammar of his reading. The first alternative is taken verbatim from JM 87a. The reading of 6.181cd in the printed Skanda PurÄá¹a is simpler: gÄ«taá¹ caiva punas tatra stavanaá¹ vadanena hi, âsinging and also recitation with the mouthâ, even though one would assume that recitation is always done orally. In the commentatorâs second alternative, he divides the word vadanena (by the mouth) into two: vadane na (not in the mouth [of someone else]).
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tatraiva ÅrÄ«1brahmanÄradasaá¹vÄdeâ má¹daá¹ gavÄdyena yutaá¹ paá¹avena samanvitam | arcanaá¹ vÄsudevasya saná¹tyaá¹2 moká¹£adaá¹ ná¹á¹Äm ||182|| gÄ«taá¹ vÄdyaá¹ ca ná¹tyaá¹ ca tathÄ pustakavÄcanam | pÅ«jÄkÄle tu3 ká¹á¹£á¹asya4 sarvadÄ keÅavapriyam ||183|| ná¹tyavÄdy5ÄdyabhÄve tu6 kuryÄt pustakavÄcanam7 | pÅ«jÄkÄle tv idaá¹ putra8 sarvadÄ prÄ«tidÄyakam ||184|| arcanam ity anena pÅ«jÄkÄle, tv ityÄdinÄ ca9 yady api pÅ«jÄyÄá¹ sarvopacÄreá¹£u sarvadaiva vÄdyÄdikaá¹ vihitaá¹, tathÄpy atra mukhyopacÄre sthÄne10 snÄnakÄle tv ity Ädivacanasaá¹gatyÄ prÄgval likhitam11 | evam agre âpi12 ||182â184|| pustakasyÄpy abhÄve tu viá¹£á¹u13nÄmasahasrakam | stavarÄjaá¹ muniÅreá¹£á¹ha gajendrasya ca moká¹£aá¹am ||185|| pÅ«jÄkÄle tu devasya gÄ«tÄstotram anusmá¹tiḥ | pañcastavÄ mahÄbhÄga mahÄprÄ«tikarÄ hareḥ ||186|| vihÄya gÄ«tavÄdyÄni pÅ«jÄkÄle sadÄ hareḥ14 | paá¹hanÄ«yaá¹ mahÄbhaktyÄ viá¹£á¹or nÄmasahasrakam ||187|| dvÄrakÄmÄhÄtmyeâ snÄnakÄle tu ká¹á¹£á¹asya jayaÅabdaá¹ karoti yaḥ | karatÄá¸anasaá¹yuktaá¹15 gÄ«taá¹ ná¹tyaá¹ prakurvate16 ||188|| unmattaceá¹£á¹Äá¹ kurvÄá¹o hasan jalpan yathecchayÄ | nottÄnaÅÄyÄ« bhavati mÄtur aá¹ ke nareÅvara ||189|| mÄtur aá¹ ke uttÄnaÅÄyÄ« na bhavati, mukto bhavatÄ«ty arthaḥ ||189|| |
In a discussion between blessed BrahmÄ and NÄrada in the same book (â):1 182Worship of VÄsudeva along with dance, accompanied by the sound of the Má¹daá¹ ga and Paá¹ava drums, gives men liberation. 183At the time of Ká¹á¹£á¹a KeÅavasâs worship, song, music, dance and recitation of books is always pleasing to him. 184In the absence of dance, music and so on, one should recite books at the time of worship. My son, this will always satisfy him. The meaning of statements such as worship and at the time of Ká¹á¹£á¹aâs worship is that even though music and so on is always enjoined at the offering of all the items of worship, nevertheless, as bathing is the primary item, these verses do fit together with verses 6.180 and 181 above. Similarly below as well. 185And in the absence of books, best of sages, the Thousand Names of Viá¹£á¹u, the King of Hymns, the Liberation of Gajendra, 186the hymn of the GÄ«tÄ or the Anusmá¹ti: these five hymns give great satisfaction to Hari at the time of the Lordâs worship.2 187Giving up song and music, at the time of worship one should always recite the thousand names of Viá¹£á¹u with great devotion. In the Greatness of DvÄrakÄ (Skanda PurÄá¹a 7.4.23.26â27ab, 28ab): 188One who cries âVictory!â at the time of Ká¹á¹£á¹aâs bathing, claps his hands, sings and dances, 189behaving like a madman, laughing and blabbering as he wants, will not lie on his back in a motherâs lap, best of kings. Not lie on his back in a motherâs lap means that he will be liberated. |
ÅrÄ«] B1 deest
saná¹tyaá¹] B3 nityaá¹
tu] B1 ca
ká¹á¹£á¹asya] B1 B2 Od viprendra
vÄdy] Od -gÄ«t-
tathÄ â¦ tu] R1 om.
vÄcanam] B3 -pÄá¹hanam
idaá¹ putra] R1 viprendra
ca] B1 deest
sthÄne] B3 deest : B4 snÄne
vacana ⦠likhitam] B1 -vacane napuá¹sakatvam Ärá¹£am
evam ⦠pi] B1 deest
viá¹£á¹u] V2 B4 viá¹£á¹or
sadÄ hareḥ] B4 rep.
tÄá¸anasaá¹yuktaá¹] B2 -tÄlaÅataá¹ yuktaá¹
prakurvate] R1 B3 prakurvati
The first two of these verses (6.182 and 183) are found in the Skanda PurÄá¹a (2.5.10.34, 35), but as the interlocutors there are Ká¹á¹£á¹a and BrahmÄ, they are not exactly the same.
These are famous and popular Sanskrit hymns often copied, studied and recited separately from the texts they originate in. The Thousand names of Viá¹£á¹u (Viá¹£á¹usahasranÄma) is found in in the MahÄbhÄrata (13.135.14â120). This hymn has inspired many other similar hymns containing a thousand (or so) names of other deities and attracted many commentaries. There are many hymns called âThe King of Hymnsâ (StavarÄja); I am not sure which one the text refers to. The Liberation of Gajendra (Gajendramoká¹£aá¹a) is a hymn by dying Gajendra (âThe king of elephantsâ) to Viá¹£á¹u. It is found in the BhÄgavata PurÄá¹a (8.3.2â29). The Hymn of the GÄ«tÄ might refer to the Bhagavad-gÄ«tÄ as a whole or else perhaps more probably to Arjunaâs hymn in the eleventh chapter (11.15â31). Finally, the Anusmá¹ti or âRecollectionâ refers to BhÄ«á¹£maâs hymn to Ká¹á¹£á¹a just before his passing (MahÄbhÄrata 12.47.13â109).
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atha sahasranÄmamÄhÄtmyam atha sahasranÄmamÄhÄtmyam tatraivaâ snÄnakÄle tu devasya paá¹hen nÄmasahasrakam | pratyaká¹£araá¹ labhet puá¹yaá¹ kapilÄgoÅatodbhavam ||190|| viá¹£á¹udharmottareâ ká¹tvÄ nÄmasahasreá¹a stutiá¹ tasya mahÄtmanaḥ | viyogam Äpnoti1 naraḥ sarvÄnarthair na saá¹Åayaḥ2 ||191|| skÄnde ÅrÄ«3brahmanÄradasaá¹vÄdeâ viá¹£á¹or nÄmasahasraá¹ tu pÅ«jÄkÄle paá¹hanti ye | vedÄnÄá¹ caiva puá¹yÄnÄá¹ phalaá¹ prÄpnoti4 mÄnavaḥ5 ||192|| Ålokenaikena devará¹£e sahasranÄmakasya yat | paá¹hitena phalaá¹ proktaá¹ na tat kratuÅatair api ||193|| mantrahÄ«naá¹ kriyÄhÄ«naá¹ yat ká¹taá¹ pÅ«janaá¹ hareḥ | paripÅ«rá¹aá¹ bhavet sarvaá¹ sahasranÄmakÄ«rtanÄt ||194|| mÄnavaḥ prÄpnoti, ante mÄnavÄḥ prÄpnuvantÄ«ty arthaḥ ||192â194|| kiá¹ caâ jñÄnÄjñÄnaká¹taá¹ pÄpaá¹ paá¹hitvÄ viá¹£á¹usannidhau | nÄmnÄá¹ sahasraá¹ viá¹£á¹os tu prajahÄti mahÄrujam ||195|| brahmahatyÄdipÄpÄni kÄmacÄraká¹tÄny api | vilayaá¹ yÄnti6 vai nÅ«nam anyapÄpe tu kÄ kathÄ ||196|| kiá¹ caâ7 sidhyanti sarvakÄryÄá¹i8 manasÄ cintitÄni ca9 | yaḥ paá¹het prÄtar utthÄya viá¹£á¹or nÄmasahasrakam ||197|| |
The Greatness of the Thousand Names In the same book (Skanda PurÄá¹a 7.4.23.21):1 190One who recites the Thousand Names at the time of bathing the Lord attains the merit of a hundred brown cows for every syllable. In the Viá¹£á¹udharmottara PurÄá¹a (3.341.20cdâ21ab): 191A man who praises this great soul with the Thousand Names is without a doubt freed from all offences. In a discussion between blessed BrahmÄ and NÄrada in the Skanda PurÄá¹a (â): 192Those who recite the Thousand Names of Viá¹£á¹u at the time of worshipâthat result, the merit of the Vedas, a man attains. 193Divine sage, the result of even hundreds of sacrifices is not equal to that of reciting one verse of the Thousand Names. 194By chanting the Thousand Names, everything becomes complete, even were Hariâs worship lacking in mantra or ritual. A man attains means that at the end, men attain that [result].2 And also: 195Reciting the Thousand Names of Viá¹£á¹u in front of Viá¹£á¹u burns up terribly distressing sins, performed knowingly and unknowingly. 196Sins such as the killing a BrÄhmaá¹a, even when done on purpose, are all immediately destroyed, let alone other sins. And also: 197All rituals come to perfection, even those thought of in the mind, when one gets up from bed and recites the Thousand Names of Viá¹£á¹u. |
viyogam Äpnoti] Od gl. (vicchedaá¹ nÄÅyati)
na saá¹Åayaḥ] R1 Pa asaá¹Åayam : V2 Va B3 asaá¹Åayaḥ
ÅrÄ«] B1 B2 B3 deest
prÄpnoti] V1 B3 Edd Äpnoti
mÄnavaḥ] B1 add. i.m. (laghusahasranÄmam uktvÄ bá¹hatsahasranÄma vaká¹£yann Ädau tatpravá¹ttikramam Äha tapaseti dvÄbhyÄm |)
vilayaá¹ yÄnti] Od gl. (nÄÅÄyanti)
kiá¹ ca] Edd deest
kÄryÄá¹i] Pa -karmÄá¹i
ca] B3 api
In JMÂ 87a.
The problem here is that verse 6.192 mixes grammatical numbers, as it first uses the plural and then the singular. The commentator appears to say that the singular at the end is to be taken in a plural sense.
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tatraiva ÅrÄ«ká¹á¹£á¹Ärjunasaá¹vÄdeâ adhÄ«tÄs tena vai vedÄḥ surÄḥ sarve samarcitÄḥ | nÄmnÄá¹ sahasraá¹ yo âdhÄ«te muktis tasya kare sthitÄ12 ||198|| kurvan pÄpasahasrÄá¹i bhuñjÄno âpi yatas tataḥ | paá¹hen3 nÄmasahasraá¹ tu durgatiá¹4 na sa paÅyati ||199|| muktvÄ5 nÄmasahasraá¹6 tu7 nÄnyo dharmo âsti kaÅcana | kalau prÄpte guá¸ÄkeÅa satyam etan mayeritam8 ||200|| yajñair dÄnais tapobhiÅ9 ca stavaiḥ prÄ«tir na me ârjuna | saá¹tuá¹£á¹is tu na cÄnyena10 vinÄ nÄmasahasrakam ||201|| stavaá¹11 nÄmasahasrÄkhyaá¹ ye na jÄnanti vai kalau | bhramanti te narÄ loke sarvadharmabahiá¹£ká¹tÄḥ ||202|| stavaá¹ nÄmasahasrÄkhyaá¹12 likhitaá¹ yasya13 veÅmani | pÅ«jyate mama sÄnnidhye pÅ«jÄá¹ gá¹há¹Ämi tasya vai ||203|| stavaá¹ likhitam iti napuá¹sakatvam Ärá¹£am14 ||203|| yasmin nÄmasahasraá¹ me gá¹he tiá¹£á¹hati sarvadÄ | likhitaá¹ pÄá¹á¸avaÅreá¹£á¹ha tatra no viÅate kaliḥ ||204|| tasmÄt tvam api kaunteya madbhakto manmanÄ bhava | paá¹han nÄmasahasraá¹ me sarvÄn kÄmÄn avÄpsyasi15 ||205|| aham ÄrÄdhitaḥ pÅ«rvaá¹ brahmaá¹Ä lokakartá¹á¹Ä | tato nÄmasahasraá¹ me prÄptaá¹ lokahitaá¹ param ||206|| nÄradena tataḥ pÅ«rvaá¹ prÄptaá¹ ca parameá¹£á¹hinaḥ16 | nÄradena tataḥ proktam á¹á¹£Ä«á¹Äm Å«rdhvaretasÄm17 ||207|| á¹á¹£ibhis tu mahÄbÄho devaloke prakÄÅitam | martyaloke manuá¹£yÄá¹Äá¹ vyÄsena paribhÄá¹£itam ||208|| tapasogreá¹a mahatÄ Åaá¹ kareá¹a mahÄtmanÄ | matprasÄdÄd anuprÄptaá¹ guhyÄnÄm uttamottamam ||209|| dattaá¹ bhavÄnyai rudreá¹a nÄmnÄá¹ me hi sahasrakam | viÅrutaá¹ triá¹£u lokeá¹£u18 mayÄ te parikÄ«rtitam ||210|| |
And in a discussion between blessed Ká¹á¹£á¹a and Arjuna in the same book: 198One who recites the Thousand Names has recited the Vedas and worshipped all the gods; he has liberation in his grasp. 199One who recites the Thousand Names will not come to a bad end, even if he commits thousands of sins and eats whatever. 200O Guá¸ÄkeÅa, now that the age of Kali has come, apart from the Thousand Names, there is no other Dharma. I am telling you the truth! 201O Arjuna, sacrifices, gifts, penances and hymns give me no pleasure: nothing else pleases me without the Thousand Names. 202Those men in the age of Kali who do not know the hymn known as the Thousand Names wander around on earth bereft of any Dharma. 203But he in whose house the hymn of the Thousand Names is found written is honoured in my company; I certainly accept his worship. The use of the neuter gender for hymn (stava) is an archaic irregularity. 204Best of PÄá¹á¸avas! Kali cannot enter that house in which my Thousand Names are always found written. 205Therefore, you also Kaunteya, be my devotee, think of me and reciting my Thousand Names, you will attain all your desires. 206BrahmÄ, the creator of the world, worshipped me in the beginning and received from me the Thousand Names for the supreme welfare of the world. 207NÄrada then received them from Parameá¹£á¹hin BrahmÄ, and NÄrada then told them to the sages who keep their semen above. 208Mighty-armed one, the sages then revealed them in the world of the gods, and VyÄsa told them to men in the world of mortals. 209Through my grace and his great and terrible austerities, the magnanimous Åaá¹ kara attained this greatest of all great secrets, 210and this Rudra then told BhavÄnÄ« my Thousand Names, celebrated in the three worlds. Now I have told them to you. |
nÄmnÄṠ⦠sthitÄ] Pa deest
muktis ⦠sthitÄ] B1 B2 B3 Od dvÄdaÅyÄá¹ mama (B3 viá¹£á¹uâ) sannidhau : B1 B2 B3 Od add. utthÄnakÄle yo nityaá¹ Åuddhis (B1 Od Åucis) tadgatamÄnasaḥ | nÄmnÄá¹ sahasraá¹ cÄdhÄ«te muktis tasya kare sthitÄ ||
paá¹hen] R1 Va Pa Od paá¹han
durgatiá¹] V1 Edd durgandhaá¹
nÄmasahasraṠ⦠muktvÄ] B2 deest
sahasraá¹] B3 -sahasrais tu
durgatiṠ⦠tu] Va om.
mayeritam] R1 B2 Od mayoditam
tapobhiÅ] R1 japobhiÅ
cÄnyena] V1 deest
stavaá¹] Pa stuvan
ye ⦠sahasrÄkhyaá¹] B3 om.
yasya] Pa yatra
Ärá¹£am] V1 add. ÅrÄ«ká¹á¹£á¹ÄbhyÄá¹ [sic] namaḥ
avÄpsyasi] B2 avÄpnuyÄt
nÄradena ⦠parameá¹£á¹hinaḥ] B2 deest
á¹á¹£Ä«á¹Äm ⦠retasÄm] Od gl. (munÄ«nÄá¹ sambandhe)
triá¹£u lokeá¹£u] Od gl. (triá¹£u lokeá¹£u mayÄ viÅrutaá¹ vikhyÄtam)
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laghusahasranÄmamÄhÄtmyam uktvÄ bá¹hatsahasranÄmamÄhÄtmyaá¹ ca12 vaká¹£yann Ädau3 tatpravá¹tti4kramam Äha tapaseti dvÄbhyÄm5 ||209â210|| aÅeá¹£Ärtiharaá¹ pÄrtha mama nÄmasahasrakam6 | sadyaḥ prÄ«tikaraá¹ puá¹yaá¹ surÄá¹Äm amá¹taá¹ yathÄ ||211|| aá¹£á¹ÄdaÅapurÄá¹ÄnÄá¹ sÄram etad dhanañjaya | mayoddhá¹tya samÄkhyÄtaá¹ tava nÄmasahasrakam7 ||212|| sahasranÄmamÄhÄtmyaá¹ devo jÄnÄti Åaá¹ karaḥ | sahasranÄmamÄhÄtmyaá¹ yaḥ paá¹hec chá¹á¹uyÄd api | aparÄdhasahasrais tu8 na sa lipyet9 kadÄcana ||213|| atha ÅrÄ«bhagavadgÄ«tÄmÄhÄtmyam atha ÅrÄ«bhagavadgÄ«tÄmÄhÄtmyam skÄnde avantÄ«khaá¹á¸e ÅrÄ«vyÄsoktauâ gÄ«tÄ sugÄ«tÄ kartavyÄ kim anyaiḥ ÅÄstravistaraiḥ | yÄ svayaá¹ padmanÄbhasya mukhapadmÄd viniḥsá¹tÄ ||214|| sugÄ«tÄ kartavyÄ, ÅobhanaprakÄreá¹a geyety arthaḥ ||214|| sarvaÅÄstramayÄ« gÄ«tÄ sarvadeva10mayÄ« yataḥ | sarvadharmamayÄ« yasmÄt tasmÄd etÄá¹1112 samabhyaset ||215|| ÅÄlagrÄmaÅilÄgre tu gÄ«tÄdhyÄyaá¹ paá¹het tu yaḥ | manvantarasahasrÄá¹i vasate brahmaá¹aḥ pure ||216|| hatvÄ hatvÄ13 jagat sarvaá¹ muá¹£itvÄ14 sacarÄcaram | pÄpair na lipyate caiva gÄ«tÄdhyÄyÄ« kathañcana15 ||217|| teneá¹£á¹aá¹ kratubhiḥ sarvair dattaá¹ tena gavÄyutam | gÄ«tÄm abhyasyatÄ nityaá¹ tenÄptaá¹ padam avyayam ||218|| |
After describing the greatness of the Little Thousand Names, Ká¹á¹£á¹a describes the greatness of the Great Thousand Names by first explaining their descent in verses 209 and 210.1 211PÄrtha, my Thousand Names take away all suffering and immediately afford merit that pleases me, just as nectar pleases the gods. 212Conqueror of wealth, I have extracted these Thousand Names, this cream of the eighteen PurÄá¹as, and told them to you. 213Lord Åaá¹ kara knows the greatness of the Thousand Names; even thousands of offences can never touch one who reads or listens to the greatness of the Thousand Names. The Greatness of the Blessed Bhagavad GÄ«tÄ In the words of blessed VyÄsa in the AvantÄ«khaá¹á¸a of the Skanda PurÄá¹a (â):2 214Sing the GÄ«tÄ beautifully! What is the use of a multitude of other scriptures when this one has come from the lotus mouth of the one with the lotus navel? Sing beautifully means sing well. 215Since the GÄ«tÄ is the embodiment of all scriptures, the embodiment of all divinities, the embodiment of all Dharma, it should be carefully studied. 216One who recites one chapter of the GÄ«tÄ before a ÅÄlagrÄma stone will stay for a thousand Manvantaras in BrahmÄâs city. 217One who recites the GÄ«ta is never touched by sin, even were he to kill the whole world and rob everything moving or nonmoving. 218One who regularly recites the GÄ«tÄ has thereby performed all sacrifices and donated ten thousand cows; he attains the highest destination. |
mÄhÄtmyaá¹ ca] B4 deest
ca] V1 deest
nÄma ⦠Ädau] V2 -nÄmÄdau
pravá¹tti] V1 -praká¹ti- : B3 -tri-
dvÄbhyÄm] V1 add. ÅrÄ«ká¹á¹£á¹ÄbhyÄá¹ namaḥ à 3
sahasrakam] B2 add. viÅrutaá¹ triá¹£u lokeá¹£u mayÄ te parikÄ«rtitam |
sadyaḥ ⦠sahasrakam] B1 om.
sahasrais tu] Edd -sahasrena
sa lipyet] Od transp.
deva] Va Pa B1 B4 Od -veda-
tasmÄd etÄá¹] B2 gÄ«tÄá¹ tasmÄt
etÄá¹] R1 B1 Od gÄ«tÄá¹
hatvÄ] R1 bhittvÄ
muá¹£itvÄ] B2 uá¹£itvÄ
kathañcana] V2 kadÄcana
The Little Hymn of a Thousand Names (LaghusahasranÄmastotra) is the one told by BhÄ«á¹£ma to Yudhiá¹£á¹hira in the MahÄbhÄrata. The Great Hymn of a Thousand Names (Bá¹hatsahasranÄmastotra) is told by Åiva to PÄrvatÄ« in the Padma PurÄá¹a (6.71.119â330).
These verses are not found in the printed Skanda PurÄá¹a but the first one (HBVÂ 6.214) is in the MahÄbhÄrata (after 6.40.78 in the critical edition), with the next one also being almost the same as here.
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nityam abhyasyatÄ yena sthitam iti Åeá¹£aḥ | yad vÄ, tena hananÄdikartrÄpi gÄ«tÄm abhyasyatÄ1 iá¹£á¹aá¹ dattaá¹2 paramaá¹ padaá¹ ca prÄptam ity arthaḥ ||218|| gÄ«tÄdhyÄyaá¹ paá¹hed yas tu Ålokaá¹ ÅlokÄrdham eva vÄ3 | bhavapÄpa4vinirmukto yÄti viá¹£á¹oḥ paraá¹ padam ||219|| bhavaḥ saá¹sÄra eva pÄpam, tena vinirmuktaḥ san ||219|| yo nityaá¹ viÅvarÅ«pÄkhyam adhyÄyaá¹ paá¹hati dvijaḥ | vibhÅ«tiá¹ devadevasya tasya puá¹yaá¹ vadÄmy aham ||220|| vibhÅ«tiá¹ cÄdhyÄyam ||220|| vedair adhÄ«tair yat puá¹yaá¹ setihÄsaiḥ purÄtanaiḥ | Ålokenaikena5 tat puá¹yaá¹ labhate nÄtra saá¹Åayaḥ ||221|| purÄtanaiÅ ca purÄá¹aiḥ ||221|| Äbrahmastambaparyantaá¹ jagattá¹ptiá¹ karoti saḥ6 | viÅvarÅ«paá¹ sadÄdhyÄyaá¹ vibhÅ«tiá¹ ca paá¹het tu yaḥ ||222|| ahany ahani yo martyo gÄ«tÄdhyÄyaá¹ paá¹het tu vai | dvÄtriá¹ÅadaparÄdhÄá¹s tu ká¹£amate tasya keÅavaḥ ||223|| dvÄtriá¹Åad aparÄdhÄn vÄrÄhoktÄn agre lekhyÄn ||223|| likhitvÄ vaiá¹£á¹avÄnÄá¹ ca gÄ«tÄÅÄstraá¹ prayacchati | dine dine ca yajate hariá¹ cÄtra na saá¹Åayaḥ ||224|| vaiá¹£á¹avÄnÄá¹ vaiá¹£á¹avebhyaḥ ||224|| |
[â¦] One who regularly recites can also be understood in the sense that even if a person is a killer and so on, by reciting the GÄ«tÄ he will attain [the result of] sacrifices and donations and also the highest destination.1 219One who recites a chapter of the GÄ«tÄ, a verse or even half a verse is free from the evil of worldly existence and goes to the highest abode of Viá¹£á¹u. By this [recitation] he is freed from the evil of worldly existence, of birth and death. 220I will now tell you the merit of the twice-born person who regularly recites the chapter called The Universal Form (11) or The Greatness of the God of gods (10). The Greatness refers to the chapter by that name. 221By one verse he attains the merit of studying the Vedas, the epics and the ancient texts; there is no doubt about it. The ancient texts means the PurÄá¹as.2 222One who regularly recites the Universal Form and the Greatness chapters pleases the whole universe, from BrahmÄ to a clump of grass. 223And KeÅava forgives the thirty-two offences of that mortal man who day after day recites a chapter of the GÄ«tÄ. The thirty-two offences as described in the VarÄha PurÄá¹a will be given below (8.449â470). 224And one who writes out the GÄ«tÄ scripture and gives it to the Vaiá¹£á¹avas sacrifices to Hari day after day; there is no doubt about it. [â¦] |
abhyasyatÄ] V1 abhyasatÄ satÄ
dattaá¹] B3 vá¹ttaá¹
vÄ] B2 Od ca
pÄpa] Pa B1 -pÄÅa- : Od -yoga-
Ålokenaikena] V12 i.m.
saḥ] V2 R1 yaḥ
In this interpretation, verses 6.217 and 6.218 are thus combined, so that tena in 6.218 refers to the sinful GÄ«tÄ-reciter, not as in the translation of 6.218 above to the recitation itself.
SetihÄsaiḥ purÄtanaiḥ could also have been understood as âthe ancient epicsâ rather than as two different types of texts.
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caturá¹Äm eva vedÄnÄá¹ sÄram uddhá¹tya viá¹£á¹unÄ | trailokyasyopakÄrÄya gÄ«tÄÅÄstraá¹ prakÄÅitam ||225|| bhÄratÄmá¹tasarvasvaá¹ viá¹£á¹or vaktrÄd viniḥsá¹tam | gÄ«tÄgaá¹ godakaá¹ pÄ«tvÄ punarjanma na vidyate ||226|| gÄ«taiva gaá¹ godakaá¹, pÄpÄdihÄritvÄt bhukti1muktipradatvÄc ca, tat pÄ«tvÄ sthitasya prasiddhagaá¹ godakÄd viÅeá¹£am Äha bhÄratam evÄmá¹tam2 | bahirantaḥ Åodhanam, vedÄrá¹avasÄratvÄt | tasyÄpi sarvasvaá¹ sÄrabhÅ«tam ity arthaḥ | yad vÄ, sarvÄrthasÄrabhÅ«tam ity arthaḥ3 | yad vÄ, sarvÄrthaprakÄÅakaá¹ yadbhÄratÄkhyaá¹ ÅÄstram, tasyÄmá¹taá¹ madhurarasabhÄgas tasya sarvasvam | tat tu nedá¹Åaá¹ bÄhyatÄ«rthamÄtratvÄt | kiá¹ ca, viá¹£á¹or mukhÄd viÅeá¹£eá¹a prÄ«tyÄdimayena4 niḥsá¹tam, tat tu pÄdÄá¹ guá¹£á¹haÅaucÄd eveti dik ||226|| dharmaá¹ cÄrthaá¹ ca kÄmaá¹ ca moká¹£aá¹ cÄpÄ«cchatÄ sadÄ | ÅrotavyÄ paá¹hanÄ«yÄ ca gÄ«tÄ ká¹á¹£á¹amukhodgatÄ ||227|| yo naraḥ paá¹hate nityaá¹ gÄ«tÄÅÄstraá¹ dine dine | vimuktaḥ sarvapÄpebhyo yÄti viá¹£á¹oḥ paraá¹ padam ||228|| atha purÄá¹apÄá¹hÄdimÄhÄtmyam atha purÄá¹apÄá¹hÄdimÄhÄtmyam pÄdme devadÅ«ta5vikuá¹á¸alasaá¹vÄdeâ vicÄrayanti ye ÅÄstraá¹ vedÄbhyÄsaratÄÅ ca ye | purÄá¹aá¹ saá¹hitÄá¹ ye ca ÅrÄvayanti paá¹hanti ca ||229|| vyÄkurvanti smá¹tiá¹ ye ca ye dharma6pratibodhakÄḥ | vedÄnteá¹£u niá¹£aá¹á¹Ä ye tair iyaá¹ jagatÄ« dhá¹tÄ ||230|| tattadabhyÄsamÄhÄtmyaiḥ sarve te hatakilbiá¹£Äḥ | gacchanti brahmaá¹o lokaá¹7 yatra moho na vidyate ||231|| |
225Viá¹£á¹u has extracted the essence of the four Vedas and revealed this GÄ«tÄ scripture for the welfare of the three worlds. 226This entirety of the nectar of the MahÄbhÄrata has emanated from Viá¹£á¹uâs mouth; there will be no rebirth for one who drinks the Ganges water of the GÄ«tÄ. The GÄ«tÄ is Ganges water because it removes sin and so on and awards both enjoyment and liberation. As it is said that one should drink it, the author points out a difference from what is usually known as Ganges water by saying that the GÄ«tÄ is the nectar of the MahÄbhÄrata. It cleanses within and without, as it the essence of the sea of the Vedas. It is the entirety of [the MahÄbhÄrata], being its essence, or else the meaning is that it is the essence of its topics. Alternatively, the scripture that teaches all topics is known as the MahÄbhÄrata; its nectar is the part dealing with the sweet Rasa, and [the GÄ«tÄ] is the entirety of that. The Ganges is not like that, as it is only an outer TÄ«rtha. Further, [the GÄ«tÄ] has emanated from Viá¹£á¹uâs mouth through a special kind of kindness and so on, while [the Ganges] has come from the water washing his toe. This is the drift. 227One who regularly listens or recites the GÄ«tÄ, spoken by Ká¹á¹£á¹a, attains whatever he desires: virtue, wealth, enjoyment or liberation. 228That man who regularly and day after day recites this GÄ«tÄ scripture is freed from all his sins and attains the highest abode of Viá¹£á¹u. The Greatness of Reciting the PurÄá¹as and so on In a discussion between Vikuá¹á¸ala and the messengers of the gods in the Padma PurÄá¹a (3.31.94â96): 229Those who ponder over scripture and those who love chanting the Vedas, those who teach and recite the PurÄá¹a and the Saá¹hitÄ, 230those who expound the Smá¹ti, those who teach Dharma and those who are immersed in VedÄntaâthey maintain this world. 231By the greatness of their practices, they all destroy their impurities and go to BrahmÄâs world, where no delusion remains. Expound means comment upon. Immersed in means deeply versed in. |
bhukti] V2 B1 deest
bhÄratam ⦠evÄmá¹tam] Edd bhÄratÄmá¹tam
yad ⦠arthaḥ] B3 Edd deest
mayena] B3 -bhÄvena
dūta] B3 -hūti- : Od -hūta-
ye dharma] R1 dharmasya
brahmaá¹o lokaá¹] B2 brahmalokaá¹ taá¹
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tatraiva ÅrÄ«ÅivomÄsaá¹vÄdeâ antaá¹1 gato âpi vedÄnÄá¹2 sarvaÅÄstrÄrthavedy api | puá¹so âÅrutapurÄá¹asya na samyag3 gatidarÅanam ||232|| vyÄkurvanti vyÄkhyÄnaá¹ kurvanti | niá¹£aá¹á¹Ä niá¹£á¹ÄtÄḥ | gatiḥ tattvam, tasya darÅanaá¹ vijñanaá¹ samyak na bhavati4 ||230â232|| vedÄrthÄd adhikaá¹ manye purÄá¹Ärthaá¹ ca bhÄmini5 | purÄá¹am anyathÄ ká¹tvÄ6 tiryagyonim avÄpnuyÄt ||233|| bá¹hannÄradÄ«ye caâ purÄá¹eá¹£v arthavÄdatvaá¹ ye vadanti7 narÄdhamÄḥ | tair arjitÄni puá¹yÄni tadvad8 eva bhavanti vai9 ||234|| tadvad eva arthavÄdarÅ«pÄá¹i viphalÄny eva bhavantÄ«ty arthaḥ ||234|| purÄá¹eá¹£u dvijaÅreá¹£á¹hÄḥ sarvadharmapravaktá¹á¹£u | pravadanty arthavÄdatvaá¹ ye te narakabhÄjanÄḥ ||235|| he dvijaÅreá¹£á¹hÄḥ ||235|| anÄyÄsena yaḥ10 puá¹yÄnÄ«cchatÄ«ha dvijottamÄḥ | ÅrÄvyÄá¹i11 bhaktyÄ tenaiva purÄá¹Äni na saá¹Åayaḥ ||236|| he dvijottamÄḥ ||236|| purÄrjitÄni pÄpÄni nÄÅam ÄyÄnti tasya1213 vai | purÄá¹aÅravaá¹e buddhis14 tasyaiva bhavati dhruvam ||237|| kiá¹ caâ purÄá¹e vartamÄne âpi pÄpapÄÅena yantritaḥ | anÄdá¹tyÄnyagÄthÄsu saktabuddhiḥ pravartate ||238|| |
In a discussion between blessed Åiva and UmÄ in the same book (â):1 232Even if he has reached the end of the Veda and knows the meaning of all the scriptures, a person who has not studied the PurÄá¹a does not have a complete view of the goal. Goal means the truth. His view or understanding will not be complete. 233Beautiful one, I think that the value of the PurÄá¹a is greater than that of the Veda. One who thinks the PurÄá¹a to be different will be born as an animal. And in the Bá¹hannÄradÄ«ya PurÄá¹a (1.58, 62â64): 234The merits earned by those lowest of men who say that there is exaggeration in the PurÄá¹as certainly become just like that. Like that means that they become exaggerated and fruitless. 235Foremost of the twice-born! Those who say that there is exaggeration in the PurÄá¹as, teachers of all Dharmas, will partake of hell. [â¦] 236O best of the twice-born: no doubt one who here desires easy merit should devotedly listen to the PurÄá¹as. [â¦] 237By listening to the PurÄá¹as, the sins that one has performed are destroyed and oneâs understanding becomes firm. And further (Bá¹hannÄradÄ«ya PurÄá¹a 1.65): 238The intellect of one who is bound by the fetters of sin neglects the PurÄá¹a, even when present, and remains attached to other songs. |
antaá¹] B2 Od antar-
vedÄnÄá¹] B2 devÄnÄá¹
samyag] Od gl. (samyak gatitattvaá¹ na bhavati)
bhavati] V1 bhavanti
bhÄmini] B1 bhÄvini
ká¹tvÄ] B2 âpÄ«ti
vadanti] B2 kurvanti
tadvad] Od gl. (tadvat arthavÄdo bhavanti)
tadvad ⦠vai] Edd ká¹£ayaá¹ yÄnti dvijottamÄḥ
yaḥ] Od yat
ÅrÄvyÄá¹i] B2 dravyÄá¹i
nÄÅam ⦠tasya] R1 Pa R2 vinÄÅayaá¹ yÄti yasya
tasya] V2 Va B1 B4 yasya
buddhis] B1 bhaktis
In RAC p. 104.
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pÄpapÄÅena yantritaḥ vaÅÄ«ká¹to janaḥ purÄá¹am anÄdá¹tya anyagÄthÄsu prÄká¹tagÄ«tavadajñajanaÅravaá¹amÄtrapriyÄsu apaurÄá¹ikÄ«á¹£u asatkathÄsu Äsaktabuddhiḥ san tÄsv eva1 pravartate ity arthaḥ ||238|| atha vastrÄrpaá¹am atha vastrÄrpaá¹am snÄnamudrÄá¹ pradarÅyÄtha ÅuddhasÅ«ká¹£mÄá¹ ga2vÄsasÄ | Åanaiḥ sammÄrjya gÄtrÄá¹i divye vastre samarpayet ||239|| Åuddhena sÅ«ká¹£meá¹a3 ca aá¹ gavÄsasÄ ÅrÄ«madaá¹ gamÄrjana4yogyavastreá¹a | vastre paridhÄnottarÄ«yavÄsasÄ« ||239|| madhyadeÅÄ«yanepathyÄ5dyanusÄreá¹a bhaktitaḥ | ke âpy atra kañcu6koá¹£á¹Ä«á¹£Ädy7ambarÄá¹y arpayanti ca ||240|| atra snapanÄnantaravastrÄrpaá¹akÄle | apyarthe cakÄraḥ | kañcukÄdyambarÄá¹y api8 ||240|| tathÄ ca9 mÄtsyeâ tattad10deÅÄ«yabhÅ«á¹£Äá¸hyÄá¹ tattanmÅ«rtiá¹ ca11 kÄrayet ||241|| ekÄdaÅaskandhe ÅrÄ«bhagavaduktauâ alaá¹ kurvÄ«ta saprema madbhakto mÄá¹ yathocitam ||242|| yathocitaá¹ yaddeÅe yÄdá¹k veÅabhÅ«á¹£aá¹am, tatra tenaivety arthaḥ ||242|| bhaviá¹£ye caâ12 vÄsobhiḥ pÅ«jayed viá¹£á¹uá¹ yÄny evÄtmapriyÄá¹i tu | tathÄnyaiÅ ca Åubhair divyair arcayec ca dukÅ«lakaiḥ ||243|| vÄsÄá¹si ca vicitrÄá¹i sÄravanti13 ÅucÄ«ni14 ca | dhÅ«pitÄni harer dadyÄd vikeÅÄni15 navÄni ca || iti16 ||244|| |
Bound or controlled by the fetters of sin, a person neglects the PurÄá¹a and his intellect remains attached to other songs, untrue, non-PurÄÅic stories, dear only to those ignorant people who listen to things like mundane songs. This is the meaning. Offering Clothing 239After showing the MudrÄ of bathing, one should gently wipe his limbs with a fine and clean towel and then offer him two divine garments. With a fine and clean towel means with a cloth suitable for wiping the blessed limbs. Two garments means a lower and an upper garment. 240Now, some also devotedly offer clothes such as a shirt or a turban, following the attire of the Middle Lands. Now means at the time of offering clothes after the bath. [â¦] Accordingly, in the Matsya PurÄá¹a (â): 241One should decorate all these forms with the ornaments of their respective lands. In the statement of the Lord in the Eleventh Book (BhP 11.27.32): 242My devotee should lovingly decorate me in a suitable way. In a suitable way means that he uses clothes and ornaments in accordance with his country. And in the Bhaviá¹£ya PurÄá¹a (â):1 243One should worship Viá¹£á¹u with clothes that are dear to oneself, or one should adore him with other splendid and divine DukÅ«la clothes.2 244One should offer Hari variegated, precious, pure and fumigated clothes, new and hairless. |
tÄsv eva] B3 deest
á¹ ga] B2 lac.
sÅ«ká¹£meá¹a] Edd susÅ«ká¹£meá¹a
mÄrjana] V2 B1 B4 -saá¹mÄrjana-
nepathyÄ] Od gl. (madhyadeÅÄ«yÄnÄá¹ veÅabhÅ«á¹£Ädi anusÄreá¹a)
kañcu] B2 lac.
koá¹£á¹Ä«á¹£Ädy] Od gl. (jÄmÄ kecit kÄñculi)
api] Edd add. Äbharaá¹Äny api
ca] V2 Va deest
tattad] B2 tatra
ca] R1 B4 tu
ca] B2 Od deest
sÄravanti] Od gl. (cirasmá¹yÄ«ni)
ÅucÄ«ni] B2 ÅubhÄni
vikeÅÄni] Od gl. (keÅarahitÄni)
iti] V1 V2 Va B3 B4 Edd deest
In JMÂ 90a.
Dukūla clothes refers to a type of exquisite garments made of bark fibres, like very fine linen.
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sÄravanti cirasthÄyÄ«ni,1 paramottamÄni vÄ kauÅeyÄdÄ«ni | vikeÅÄni2 keÅarahitÄni ||244|| bhÅ«á¹£ayed bahubhir vastrair vicitraiḥ kañcukÄdibhiḥ3 | bhogÄnantaram eveti bahÅ«nÄá¹ sammataá¹ satÄm ||245|| paramataá¹ likhitvÄ nijamataá¹ likhati bhÅ«á¹£ayed iti | bahÅ«nÄá¹ satÄm iti bhojanasamaye vastradvayasyaiva smá¹tiÅÄstreá¹a vihitatvÄt | tac cÄgre vyaktaá¹ bhÄvi ||245|| atha4 ÅrÄ«5madaá¹ gamÄrjanamÄhÄtmyam6 atha4 ÅrÄ«5madaá¹ gamÄrjanamÄhÄtmyam6 dvÄrakÄmÄhÄtmyeâ ká¹á¹£á¹aá¹ snÄnÄrdragÄtraá¹ tu vastreá¹a parimÄrjati | tasya laká¹£ÄrjitasyÄpi bhavet pÄpasya mÄrjanam ||246|| atha vastrÄrpaá¹a7mÄhÄtmyam atha vastrÄrpaá¹a7mÄhÄtmyam nÄrasiá¹heâ vastrÄbhyÄm acyutaá¹ bhaktyÄ paridhÄpya vicitritam | somaloke vasitvÄ8 tu viá¹£á¹uloke mahÄ«yate ||247|| skÄnde ÅrÄ«9ÅivomÄsaá¹vÄdeâ vastrÄá¹i su10pavitrÄá¹i sÄravanti má¹dÅ«ni ca | rÅ«pavanti harer dattvÄ sadaÅÄni11 navÄni12 ca ||248|| yÄvad vastrasya tantÅ«nÄá¹ parimÄá¹aá¹ bhavaty atha | tÄvad vará¹£asahasrÄá¹i viá¹£á¹uloke mahÄ«yate ||249|| sadaÅÄni daÅÄsahitÄni13 ||248â249|| |
Precious means durable or most excellent, such as made of silk. Hairless means bereft of hair.1 245The opinion of many good people is that one should decorate him with many splendid clothes such as turbans only after offering food. Having given the opinion of others the author in this verse states his own opinion. Of many good people: because the Smá¹ti scriptures enjoins that one should wear only two garments at the time of eating. This will become clear below (9.376â379). The Greatness of Wiping the Blessed Limbs In the Greatness of DvÄrakÄ (Skanda PurÄá¹a 7.4.23.18): 246The sins of even a hundred thousand lifetimes are wiped away from one who with a cloth wipes the limbs of Ká¹á¹£á¹a, wet from bathing. The Greatness of Offering Clothing In the Narasiá¹ha PurÄá¹a (34.16cdâ17ab):2 247One who devotedly dresses decorated Acyuta with two garments will get to live in the world of Soma and then rejoice in Viá¹£á¹uâs world. In a discussion between blessed Åiva and UmÄ in the Skanda PurÄá¹a (â): 248Having offered very pure, precious, delicate, beautiful, fringed and new clothes to Hari, 249one will rejoice in Viá¹£á¹uâs world for as many thousands of years as there are threads in the cloth. [â¦] |
sthÄyÄ«ni] B1 -sthÄpÄ«ni
vikeÅÄni] B3 deest
kañcukÄdibhiḥ] B3 kuá¹ kumÄdibhiḥ
atha] Od deest
ÅrÄ«] Pa B1 B4 deest
atha ⦠mÄhÄtmyam] B2 deest
atha vastrÄrpaá¹a] B2 athÄá¹ gamÄrjana-
vasitvÄ] V1 V2 Pa ramitvÄ
ÅrÄ«] Pa deest
su] B2 ca
sadaÅÄni] V2 sadá¹ÅÄni
sadaÅÄni navÄni] B3 transp.
sadaÅÄni ⦠sahitÄni] V2 B1 B4 deest
This second part of the gloss is also taken from JMÂ 90a.
In JMÂ 90a.
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viá¹£á¹udharmottareâ rÄá¹ kavasya1 pradÄnena sarvÄn2 kÄmÄn avÄpnuyÄt | kÄrpÄsikaá¹ vastrayugaá¹ yaḥ pradadyÄj janÄrdane ||250|| yÄvanti tasya tantÅ«ni hastamÄtramitÄni tu3 | tÄvad vará¹£asahasrÄá¹i viá¹£á¹u4loke mahÄ«yate ||251|| rÄá¹ kavaá¹ má¹garomajaá¹ vastraá¹ tasya | tantÅ«nÄ«ti napuá¹sakatvam Ärá¹£am | yÄvad dhastaparimitÄs5 tantavo bhavantÄ«ty arthaḥ ||250â251|| mahÄrghatÄ yathÄ6 tasya sÄdhudeÅodbhavo yathÄ | sÅ«ká¹£matÄ ca yathÄ viprÄs tathÄ proktaá¹ phalaá¹ mahat ||252|| kiá¹ ca tatraivÄnyatraâ ÅuklavastrapradÄnena Åriyam Äpnoty anuttamÄm | mahÄrajana7raktena saubhÄgyaá¹ mahad aÅnute ||253|| tathÄ kuá¹ kumaraktena strÄ«á¹Äá¹ vallabhatÄá¹ vrajet | nÄ«lÄ«raktaá¹8 vinÄ raktaá¹ Åeá¹£a9raá¹ gair dvijottamÄḥ | dattvÄ bhavati dharmÄtmÄ sarvavyÄdhivivarjitaḥ ||254|| mahÄrajanaá¹10 kusumbhapuá¹£pam, tena raktena rañjitena11 vÄsasÄ datteneti Åeá¹£aḥ | nÄ«lyÄ12 raktaá¹ vastraá¹ vinÄ Åeá¹£aiḥ nÄ«lÄ«vyatiriktai raá¹ gaiḥ raktaá¹ vastraá¹ dattvÄ, nÄ«lÄ«raktaá¹13 ca paá¹á¹avastrÄtiriktaá¹ jñeyam | nÄ«lÄ«paá¹á¹e na duá¹£yantÄ«ty Ädi14vacanÄt ||253â254|| kauÅeyÄni ca vastrÄá¹i sumá¹dÅ«ni15 laghÅ«ni ca | yaḥ prayacchati devÄya so âÅvamedhaphalaá¹ labhet ||255|| rÄá¹ kavÄ16 má¹galomyÄÅ ca kadalyÄÅ17 ca tathÄ ÅubhÄḥ | yo dadyÄd devadevÄya so âÅvamedhaphalaá¹ labhet18 ||256|| nÄnÄbhaktivicitrÄá¹i cÄ«rajÄni19 navÄni ca | dattvÄ vÄsÄá¹si ÅubhrÄá¹i20 rÄjasÅ«yaphalaá¹ labhet21 ||257|| |
In the Viá¹£á¹udharmottara PurÄá¹a (3.341.175cdâ178ab):1 250By the gift of woollen ones, one attains all of oneâs desires. One who gifts two cotton garments to JanÄrdana 251will rejoice in Viá¹£á¹uâs world for as many thousands of years as there are threads a cubit long. Woollen ones means cloths made of animal hair.2 Threads in the neuter gender is an archaic irregularity. [â¦] 252O BrÄhmaá¹as, the greatness of the fruit is in accordance with the virtue of the country of origin, costliness and fineness. And also, in another place of the same text (Viá¹£á¹udharmottara PurÄá¹a 3.341.179â180, 182cdâ183ab, 184cdâ186ab): 253By the gift of white cloth, one attains unsurpassed fortune; by that coloured with MahÄrajana, great prosperity; 254and by that coloured with saffron, one becomes beloved by women. O greatest of BrÄhmaá¹as! That virtuous person who donates cloth dyed with other coloursâexcept for blueâbecomes free from all diseases. MahÄrajana means safflower; one should supply âby the gift of such clothâ to coloured with. [â¦] Following statements such as âthere is no fault in blue silkâ,3 [the prohibition against] the blue colour does not apply to silk. 255One who offers the Lord exceedingly soft and light silken clothes attains the fruit of an AÅvamedha. 256One who gives the God of gods [cloths] made of wool or the hide of a Má¹ga or KadalÄ« deer attains the fruit of an AÅvamedha. 257One who gives new and beautiful clothes of variegated, different parts and of strips attains the fruit of the RÄjasÅ«ya sacrifice. |
rÄá¹ kavasya] Va2 gl. má¹garomajam : Pa raá¹ katasya : B2 bhÄskarasya
pradÄnena] R1 Åaá¹ kavasya
mitÄni tu] B2 -nimittakam
viá¹£á¹u] R1 Pa B2 B4 brahma- : Od p.c. triá¹£u
dhastaparimitÄs] V1 Edd vastramitÄs : B1 vastraparimitÄs
yathÄ] B3 om.
mahÄrajana] Od gl. (mahÄrajanaá¹ kusumbhapuá¹£paá¹ tena raktena rañjitena vÄsasÄ dattvÄ)
nÄ«lÄ«raktaá¹] Od gl. (nilÄ«raktaá¹ vinÄ ânyaÅeá¹£araá¹ gai raktaá¹ vastraá¹ dattvÄ)
Åeá¹£a] R1 proá¹£a-
rajanaá¹] B3 -raktanaá¹
raktena rañjitena] B1 deest
nÄ«lyÄ] B1 nÄ«lyÄdi-
dattvÄ nÄ«lÄ«raktaá¹] B1 deest
Ädi] B1 deest
sumá¹dÅ«ni] B2 má¹dÅ«ni ca
rÄá¹ kavÄ] R1 Åaá¹ kavÄ : Od gl. (rÄá¹ kavaá¹ má¹garomajam)
kadalyÄÅ] Od gl. (kadalÄ«patravastra)
rÄá¹ kavÄ â¦ labhet] Pa B1 om.
cÄ«rajÄni] Od gl. (cÄ«rajÄni valkalodbhavÄni)
ÅubhrÄá¹i] B1 ÅuddhÄni
labhet] B4 bhavet
In JMÂ 90a.
This part of the commentary is taken from JMÂ 90a.
A similar statement will be given below (6.260).
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kauÅeyÄni koÅakÄraká¹miká¹tatantumayÄni | nÄnÄbhaktivicitrÄá¹i bhÄgaÅo vicitrasÅ«cyÄdiÅilpanirmitÄni, cÄ«rajÄni valkal1odbhavÄni ca2 ||255â257|| dvÄrakÄmÄhÄtmye caâ nÄnÄdeÅasamudbhÅ«taiḥ suvastraiÅ ca sukomalaiḥ | dhÅ«payitvÄ subhaktyÄ ca pradhÄpayati3 mÄdhavam | manvantarÄá¹i vasate tantusaá¹khyaá¹ harer gá¹he4 ||258|| atha5 vastrÄrpaá¹e niá¹£iddham atha5 vastrÄrpaá¹e niá¹£iddham viá¹£á¹udharmottareâ nÄ«lÄ«raktaá¹6 tathÄ jÄ«rá¹aá¹ vastram anyadhá¹taá¹7 tathÄ | devadevÄya yo dadyÄt sa tu pÄpair hi yujyate ||259|| atrÄpavÄdaḥ8 atrÄpavÄdaḥ8 tatraivaâ9 Ävike paá¹á¹avastre10 ca nÄ«lÄ«rÄgo na duá¹£yati ||260|| atha yajñopavÄ«tam atha yajñopavÄ«tam vastrasyÄrpaá¹amudrÄá¹ ca pradarÅya paridhÄpya tat | upavÄ«taá¹ samarpyÄtha tanmudrÄá¹ ca pradarÅayet11 ||261|| tad vastraá¹ paridhÄpya tasmin upavÄ«tÄrpaá¹e yÄ mudrÄ tÄm ||261|| |
Silken clothes refer to those made of the threads produced by the silkworm. Of variegated, different parts refers to clothes made in portions through many types of crafts, such as sewing. Strips means made of tree bark. And in the Greatness of DvÄrakÄ (Skanda PurÄá¹a 7.4.23.30cdâ31): 258One who gifts MÄdhava very soft and good clothes from various countries after devotedly fumigating them will live in Hariâs abode for as many Manvantaras as there are threads [in the clothes]. Prohibitions for Offering Clothes In the Viá¹£á¹udharmottara PurÄá¹a (3.341.181): 259But one who offers the God of gods blue or old clothes, or those worn by someone else, will encounter sin.1 An Exception In the same book (â): 260In the case of wool and silk, there is no fault in the colour blue. The Sacred Thread 261After showing the MudrÄ for offering clothes, one should dress him in them. Upon offering the sacred thread, one should then show its MudrÄ. [â¦] |
valkal] V2 tilakal-
ca] B1 Edd deest
pradhÄpayati] Va B1 pradÄpayati
gá¹he] B1 dine
atha] B2 Od deest
nÄ«lÄ«raktaá¹] Od gl. (nilÄ«raktaá¹ ca paá¹á¹avastrÄtiriktaá¹ jñeyam)
vastram anyadhá¹taá¹] B2 sa dagdhaá¹ vastram
atrÄpavÄdaḥ] B2 tatrÄpavÄdaḥ
tatraiva] Pa B2 deest
vastre] Pa B2 -sūtre
pradarÅayet] B1 B2 Od add. tathÄ ca gautamÄ«yatantre ÅrÄ«daÅÄká¹£arapaá¹ale | yajñasÅ«traá¹ tato dadyÄd athavÄ svará¹anirmitam | : B1 add. iti
Surprisingly, the printed edition of the Viá¹£á¹udharmottara PurÄá¹a says that this person will be liberated from all sin (sarvapÄpair vimucyate), but that makes little sense.
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athopavÄ«tÄrpaá¹amÄhÄtmyam athopavÄ«tÄrpaá¹amÄhÄtmyam nÄrasiá¹heâ1 trivá¹c chuklaá¹ ca pÄ«taá¹ ca paá¹á¹asÅ«trÄdinirmitam2 | yajñopavÄ«taá¹ govinde3 dattvÄ vedÄntago4 bhavet ||262|| trivá¹t navaguá¹am ity arthaḥ, vÄrthe cakÄrau | ÄdiÅabdena kÄrpÄsÄdi | tathÄ ca chandogapariÅiá¹£á¹e | kÄrpÄsaká¹£aumagovÄlatá¹á¹avalkatá¹á¹Ädikam5 | sadÄ sambhavato6 dhÄryam upavÄ«taá¹ dvijÄtibhiḥ || iti | vedÄntagaḥ vedapÄraá¹ gato vedÄntÄrthÄbhijño vÄ7 ||262|| nandipurÄá¹eâ8 yajñopavÄ«tadÄnena surebhyo brÄhmaá¹Äya vÄ | bhaved vidvÄá¹Å caturvedÄ« ÅuddhadhÄ«r nÄtra saá¹Åayaḥ ||263|| atha pÄdyatilakÄcamanÄni atha pÄdyatilakÄcamanÄni atha pÄdyaá¹ nivedyÄdÄv Å«rdhvapuá¹á¸raá¹ manoharam | nirmÄya bhÄle ká¹á¹£á¹asya dadyÄd Äcamanaá¹ tataḥ9 ||264|| atha yajñopavÄ«tÄrpaá¹Änantaram | atra pÄdyanivedanaá¹ snÄnÄnantaram avaÅyaá¹ pÄdapraká¹£Älanasya tilakÄcamanayor apy apeká¹£atvÄt | atas trayam idam atraikatraiva likhitam | manoharam iti ÅyÄmasundare ÅrÄ«lalÄá¹e saá¹ ghá¹á¹£á¹asakuá¹ kumacandanena madhyacchidratayÄ viracanÄt ||264|| |
The Greatness of Offering the Sacred Thread In the Narasiá¹ha PurÄá¹a (â):1 262One who offers Govinda a threefold, yellow and white sacrificial cord made of silken threads, etc., reaches the end of the Veda. Threefold means having nine threads; and has the meaning of âorâ. Etc. means cotton and so on, as it is said in the ChandogapariÅiá¹£á¹a:2 âAs far as possible, those who are twice-born should always wear a sacred thread made of cotton, linen, cowâs hair, grass bark,3 grass and so on.â4 Reaches the end of the Veda means that he masters the Veda or that he knows the meaning of the VedÄnta, the end of the Veda. In the Nandi PurÄá¹a:5 263By giving a sacrificial cord to the gods or to a BrÄhmaá¹a one without a doubt becomes learned, a knower of the four Vedas and pure-minded. PÄdya, Tilaka and Äcamana 264Now, after first offering PÄdya, one should fashion an enchanting vertical mark on the forehead of Ká¹á¹£á¹a and then give him Äcamana. Now means after offering the sacred thread. In this context, offering PÄdya after bathing is necessary, as both Tilaka and Äcamana require washing the feet. For this reason, all three are given here together. Enchanting: by drawing on the blessed forehead of ÅyÄmasundara with sandalwood rubbed together with saffron and leaving an empty space in the middle. |
nÄrasiá¹he] V1 V2 Va B3 B4 Edd deest
atho ⦠nirmitam] B2 Od deest
govinde] Pa govindaá¹
vedÄntago] R1 vedÄá¹ gajo
tá¹á¹Ädikam] B1 add. tathÄ |
sambhavato] B3 ins. sambhavati
vÄ] V1 add. ÅrÄ«ká¹á¹£á¹ÄbhyÄá¹ namaḥ
purÄá¹e] Pa add. ca
yajñopavīta ⦠tataḥ] B2 om.
In JMÂ 90b.
This verse is cited in NÄrÄyaá¹opÄdhyÄyaâs PariÅiá¹£á¹aprakÄÅa commentary to ChandogapariÅiá¹£á¹a 1.1.2, but there it is attributed to Devala.
The reading of the PariÅiá¹£á¹aprakÄÅa (see the note above) is here the clearer Åaá¹avalka, hemp bark.
Up to here, the commentary is taken straight from JMÂ 90b.
In JMÂ 90b.
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atha bhÅ«á¹£aá¹am atha bhÅ«á¹£aá¹am tato devÄya divyÄni bhÅ«á¹£aá¹Äni1 nivedya ca2 | paridhÄpya yathÄyuktaá¹ tanmudrÄá¹ ca pradarÅayet ||265|| yathÄyuktam iti yasminn aá¹ ge yathÄ yat paridhÄpayitum upayujyate tatra tathÄ tat paridhÄpyety arthaḥ ||265|| atha bhÅ«á¹£aá¹Ärpaá¹amÄhÄtmyam atha bhÅ«á¹£aá¹Ärpaá¹amÄhÄtmyam skÄnde3 ÅivomÄ45saá¹vÄdeâ maá¹imauktikasaá¹yuktaá¹ dattvÄbharaá¹am uttamam | svaÅaktyÄ bhÅ«á¹£aá¹aá¹ dattvÄ agniá¹£á¹omaphalaá¹ labhet67 ||266|| svaÅaktyÄ nijasÄmarthyena bhÅ«á¹£aá¹am anyad api dattvÄ | yad vÄ, nijaÅaktyanusÄreá¹a maá¹yÄdyÄbharaá¹avyatiriktam api bhÅ«á¹£aá¹aá¹ dattvÄ ||266|| kiá¹ caâ guñjÄmÄtraá¹ suvará¹asya yo dadyÄd viá¹£á¹umÅ«rdhani | indrasya bhavane tiá¹£á¹hed yÄvad ÄhÅ«tasamplavam ||267|| tasmÄd8 Äbharaá¹aá¹ devi9 dÄtavyaá¹ viá¹£á¹ave sadÄ | nÄrÄyaá¹o bhavet prÄ«to bhaktyÄ paramayÄ Åubhe ||268|| Äbharaá¹adÄnÄtmikayÄ paramabhaktyÄ prÄ«to bhaved iti mukhyaá¹ phalam | anyat tu sarvaá¹ sakÄmasya nÄntarÄ«yakaá¹ jñeyam | evam anyatrÄpy Å«hyam | ananto bhagavÄn viá¹£á¹us tasya kÄmavivarjitaiḥ | yad eva dÄ«yate kiñcit tad evÄká¹£ayam ucyate || ity ÄdivacanÄt | tac cÄgre lekhyam eva ||267â268|| |
Ornaments 265Then one should offer the Lord divine ornaments. After one has properly decorated him, one should show the MudrÄ. The meaning of properly is that one should decorate whichever limb in whatever way and with whatever that is suitable for decoration. The Greatness of Offering Ornaments In a discussion between Åiva and UmÄ in the Skanda PurÄá¹a (â): 266One who gives excellent ornaments studded with jewels and pearlsâone who gives ornaments according to his meansâwill attain the fruit of the Agniá¹£á¹oma sacrifice. [He attains the fruit of the sacrifice] by also giving other ornaments according to his means, in accordance with oneâs capacity. Or else the meaning is [that one does so] even by giving ornaments other than those with jewels and so on in accordance with oneâs means. And further (â): 267One who places even a grain of gold on the head of Viá¹£á¹u will stay in the house of Indra until universal dissolution. 268Therefore, goddess, one should always donate ornaments to Viá¹£á¹u, for, beautiful one, NÄrÄyaá¹a is pleased with the highest devotion. âHe is pleased by the highest devotion in the form of donating ornamentsââthis is the main result; everything else should be understood to pertain to those who have desires, and not to others. Similar cases elsewhere should be understood in the same way, in accordance with statements such as âLord Viá¹£á¹u is endless. Whatever is given to him by those bereft of desires is said to become indestructible.â This will be explained below as well (8.498â505). |
bhÅ«á¹£aá¹Äni] V12 i.m.
atha ⦠ca] B2 om.
skÄnde] R1 om.
skÄnde ÅivomÄ] Va2 i.m.
ÅivomÄ] B2 B3 ante ÅrÄ«-
maá¹i ⦠labhet] R1 om.
bhÅ«á¹£aá¹aṠ⦠labhet] B2 om.
kiṠ⦠tasmÄd] B2 om.
devi] B1 om.
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nandipurÄá¹eâ alaá¹ kÄraá¹1 tu yo dadyÄd viprÄyÄtha surÄya vÄ | sa gacched vÄruá¹aá¹ lokaá¹ nÄnÄbharaá¹abhÅ«á¹£itaḥ2 | jÄtaḥ pá¹thivyÄá¹ kÄlena bhaved dvÄ«papatir ná¹paḥ ||269|| viá¹£á¹udharmottareâ kará¹Äbharaá¹a3dÄnena bhavec chrutidharo naraḥ | aÅvamedham avÄpnoti saubhÄgyaá¹ cÄpi vindati ||270|| kará¹apÅ«rapradÄnena Årutiá¹ sarvatra vindati ||271|| kará¹Äbharaá¹akará¹apÅ«rayor avÄntarabhedaḥ | Årutiá¹ sarvatra vindati dÅ«rato âpi sarvaá¹ Åá¹á¹otÄ«ty arthaḥ ||270â271|| mÅ«rdhÄbharaá¹adÄnena mÅ«rdhanyo bhÅ«tale bhavet | catuḥsamudravalayÄá¹ praÅÄsti ca vasundharÄm ||272|| tatraiva tá¹tÄ«yakÄá¹á¸eâ4 vibhÅ«á¹£aá¹apradÄnena rÄjÄ bhavati bhÅ«tale567 | ramyÄá¹i ratna89citrÄá¹i saurvará¹Äni dvijottamÄḥ ||273|| dattvÄbharaá¹ajÄtÄni rÄjasÅ«yaphalaá¹ labhet | pÄdÄá¹ gulÄ«yadÄnena10 guhyakÄdhipatir11 bhavet12 ||274|| pÄdÄbharaá¹adÄnena sthÄnaá¹ sarvatra vindati ||275|| pÄdÄbharaá¹aá¹ nÅ«puram ||275|| Åroá¹Ä«sÅ«tra13pradÄnena mahÄ«á¹ sÄgaramekhalÄm | praÅÄsti nihatÄmitro nÄtra kÄryÄ vicÄraá¹Ä ||276|| Åroá¹Ä«sÅ«traá¹ kÄñcÄ« ||276|| |
In the Nandi PurÄá¹a:1 269One who gives adornments to a BrÄhmaá¹a or to a god goes to Varuá¹aâs world decorated with all kinds of ornaments. In time, he is born on earth and becomes a king who rules a continent. In the Viá¹£á¹udharmottara PurÄá¹a (3.341.198, 188cd, 199ab, 200ab):2 270By the gift of ear ornaments, a man becomes a person who retains what he has heard, he attains the AÅvamedha and further finds fortune. 271By the gift of ear decorations, one attains hearing everywhere. There is a difference between ear ornaments and ear decorations. Attains hearing everywhere means that one can hear everything even from a distance. 272By the gift of ornaments for the head, one becomes the head of the earth, and one rules the whole earth, bounded by the four seas. And in the third part of the same book (Viá¹£á¹udharmottara PurÄá¹a 3.341.191â192ab, 193â194, 195â197ab, 188cd):3 273By the gift of ornaments, one becomes a king on earth. O BrÄhmaá¹as! By the gift of delightful golden and jewelled 274ornaments, one attains the fruit of the RÄjasÅ«ya sacrifice. By the gift of a toe ring, one becomes Kubera. 275By the gift of a foot ornament, one wins an abode everywhere. Foot ornaments mean anklets. 276By the gift of a string around the loins, one comes to rule the earth girdled by the sea, having defeated oneâs enemiesâdo not doubt this. A string around the loins means a girdle. |
alaá¹ kÄraá¹] V2 alaá¹ kÄraá¹s
nandi ⦠bhūṣitaḥ] B2 Od a.c. deest
kará¹Äbharaá¹a] Od gl. (kará¹Äbharaá¹akará¹apÅ«rayor avÄntarabhedaḥ | Årutiḥ sarvatra vindati dÅ«rato âpi sarvaá¹ Åá¹á¹oty arthaḥ)
tatraiva ⦠kÄá¹á¸e] B2 deest
vibhÅ«á¹£aá¹a ⦠bhÅ«tale] Od deest
rÄjÄ â¦ bhÅ«tale] Edd mÅ«rdhanyo bhÅ«tale bhavet
bhÅ«tale] B2 add. tatraiva tá¹tÄ«yakÄá¹á¸e
ramyÄá¹i ratna] B2 B3 Od vastrÄá¹i ramya-
ratna] V2 ramya-
yadÄnena] R1 -pradÄnena
guhyakÄdhipatir] Od gl. (kubera)
guhya ⦠bhavet] B2 rÄjÄ bhavati bhÅ«tale | ratnÄni ramyacitrÄá¹i sauvará¹Äni dvijottama | dattvÄbharaá¹ajÄtÄni rÄjasÅ«yaphalaá¹ labhet || pÄdÄá¹ gulÄ«yadÄnena guhyakÄdhipatir bhavet |
Åroá¹Ä«sÅ«tra] Od gl. (Åroá¹Ä«sÅ«traá¹ kÄñcÄ«)
In JMÂ 90b.
In JMÂ 90b.
In JM 91a. HBV 6.277ab is not found in the printed edition of the Viá¹£á¹udharmottara PurÄá¹a.
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saubhÄgyaá¹ mahad Äpnoti kiá¹ kiá¹Ä«á¹ pradadad dhareḥ | hastÄá¹ gulÄ«yadÄnena paraá¹ saubhÄgyam ÄpnuyÄt ||277|| tathaivÄá¹ gadadÄnena rÄjÄ bhavati bhÅ«tale1 | keyÅ«radÄnÄd bhavati Åatrupaká¹£aká¹£ayaá¹ karaḥ ||278|| graiveyakÄá¹i dattvÄ ca sarvaÅÄstrÄrthavid bhavet | nÄryaÅ ca vaÅagÄs tasya bhavanti2 dvijapuá¹ gavÄḥ ||279|| dattvÄ pratisarÄn3 mukhyÄn na bhÅ«tair abhibhÅ«yate ||280|| pratisarÄn hastasÅ«trÄá¹i ||280|| kiá¹ ca tatraivaâ ká¹trimaá¹4 ca pradÄtavyaá¹ tathaivÄbharaá¹aá¹ dvijÄḥ | pratirÅ«paká¹taá¹ dattvÄ ká¹£ipraá¹ puá¹£á¹yÄ prayujyate ||281|| ká¹trimaá¹ suvará¹arasopaská¹tam, tÄmrÄdinirmitaá¹ tad eva pratirÅ«paká¹tam ||281|| pÄdmeâ5 Åaá¹ khacakragadÄdÄ«ni pÄdÄdyavayaveá¹£u ca | sauvará¹Äbharaá¹aá¹ ká¹tvÄ viá¹£á¹uloke mahÄ«yate ||282|| pÄdÄvyavayaveá¹£u sauvará¹Äbharanaá¹ ca ká¹tvÄ dattvety arthaḥ | dattvety eva vÄ pÄá¹haḥ6 ||282|| nÄrasiá¹heâ7 suvará¹Äbharaá¹air divyair hÄrakeyÅ«rakuá¹á¸alaiḥ | mukuá¹aiḥ kaá¹akÄdyaiÅ8 ca yo viá¹£á¹uá¹ pÅ«jayen naraḥ9 ||283|| sarvapÄpavinirmuktaḥ sarvabhÅ«á¹£aá¹abhÅ«á¹£itaḥ | indra10loke vased dhÄ«mÄn yÄvad indrÄÅ caturdaÅa ||284|| kaá¹akaá¹ valayam ||283â284|| |
277By donating a small bell to Hari, one attains great fortune; by the gift of a ring, one attains the greatest fortune, 278and by the gift of a bracelet, one becomes a king on earth. By the gift of an armlet, one becomes a destroyer of oneâs enemies. 279By the gift of necklaces, one comes to understand the meaning of all the scriptures, and, best of the BrÄhmaá¹as, women fall under his dominion. 280By the gift of the best cords, one will not be overcome by ghosts. Cords means threads around the wrist. And further, in the same book (â):1 281O BrÄhmaá¹as, one should likewise give an embellished ornament. By giving [even] an imitation, one quickly comes into prosperity. Embellished means gilded with gold and mercury; imitiation means something made of copper and so on in the same form. In the Padma PurÄá¹a (â): 282One who makes the conch, disc, club and so on or a golden ornament for the feet or another limb will be honoured in Viá¹£á¹uâs world. [â¦] Another reading has âgivesâ instead of makes. In the Narasiá¹ha PurÄá¹a (34.40â41):2 283That man who worships Viá¹£á¹u with divine, golden ornamentsânecklaces, armlets, earrings, crowns, bracelets and so onâ284is freed from all sin and will live as a wise man, decorated with all kinds of ornaments, in the world of Indra for the duration of fourteen Indras. [â¦] |
bhÅ«tale] B2 Od add. vibhÅ«á¹£aá¹apradÄnena rÄjÄ bhavati bhÅ«tale |
bhavanti] Edd bhavati
pratisarÄn] Od gl. (pratisarÄn hastasÅ«trÄni)
ká¹trimaá¹] Od gl. (ká¹trimaá¹ suvará¹arasopariská¹taá¹ tÄmrÄdinirmitaá¹ tad eva pratirÅ«paká¹tam)
pÄdme] B1 deest
pÄá¹haḥ] B1 p.c. del.
nÄrasiá¹he] B1 deest
kaá¹akÄdyaiÅ] Od gl. (kaá¹akaḥ pÄdavalayaḥ)
naraḥ] Pa add. garuá¸apurÄá¹e
indra] B2 Od viá¹£á¹u-
In JMÂ 91a.
In JMÂ 91a.
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garuá¸apurÄá¹eâ yasyÄrcÄ tiá¹£á¹hate1 viá¹£á¹or hemabhÅ«á¹£aá¹abhÅ«á¹£itÄ | ratnair muktÄviÅeá¹£eá¹a ahany ahani vÄsava ||285|| kalpakoá¹isahasrÄá¹i tasya vai bhuvane hareḥ | vÄso bhavati devendra kathitaá¹ brahmaá¹Ä mama ||286|| viá¹£á¹or arcÄ pratimÄ yasya gá¹he tiá¹£á¹hati ||285â286|| yaḥ paÅyati naraḥ ká¹á¹£á¹aá¹ hemabhÅ«á¹£aá¹abhÅ«á¹£itam23 | saká¹d bhaktyÄ kalau Åakra punÄty Äsaptamaá¹ kulam || iti4 ||287|| bahulaá¹5 bhÅ«á¹£aá¹aá¹ bhogÄt paÅcÄd evÄnulepanam6 | puá¹£paá¹ cecchanti7 santo ânulepanÄrcÄ8nubhÅ«á¹£aá¹am ||288|| samprÄrthyÄtha prabhuá¹ prÄgvan nivedya ÅucipÄduke | vÄdyagÄ«tÄtapatrÄnyaiḥ pÅ«jÄsthÄnaá¹ punar nayet ||289|| evam adhunÄkhilabhÅ«á¹£aá¹Ärpaá¹am eva likhitam | tatra9 Åiá¹£á¹ÄcÄrÄpeká¹£ayÄ likhati bahulam iti | bhagavato bhojanÄnantaram eva bhÅ«á¹£aá¹aá¹ bahulaá¹ santa10 icchanti samarpayituá¹ manyante | ato âdhunÄ svalpam evÄrpyam iti bhÄvaḥ | tathÄ anulepanaá¹ puá¹£paá¹ ca tadÄnÄ«m eva bahulam11 icchantÄ«ti prasaá¹ gÄd atra likhitam | ata eva jñeyaá¹12 ÅrÄ«bhagavataḥ snÄnÄnantaraá¹ bhojanÄt prathamam asaá¹ kocena sukhabhojanÄrtham avaÅyÄpeká¹£yaá¹ makarakuá¹á¸alamauktikahÄrÄá¹ gulÄ«yakÄdibhÅ«á¹£aá¹aá¹ kiñcit, tathÄ ÅrÄ«vaká¹£obÄhugrÄ«vÄditilakamÄtropayogi kiñcid anulepanaá¹ | tathÄ vanamÄlÄvataá¹samÄtraá¹ kiñcit puá¹£paá¹ ca nijarucyÄrtham | bhojanÄnte ca yathÄÅobhaá¹ tattat sarvam eveti | kiá¹ ca, tatra cÄnulepanÄd anu paÅcÄd eva bhÅ«á¹£aá¹am icchanti, bhÅ«á¹£aá¹arahiteá¹£u satsu ÅrÄ«madaá¹ geá¹£u sarveá¹£v eva samyag anulepanasiddheḥ ||288â289|| prÄgvad dattvÄ13sanÄdÄ«ni gandhaá¹ tanmudrayÄrpayet | Åaá¹ khe nidhÄya tulasÄ«dalenaivÄtha candanam ||290|| |
In the Garuá¸a PurÄá¹a (â):1 285â286Indra, one who has a representation of Viá¹£á¹u decorated with golden ornaments, with jewels and excellent pearls, will for each day stay a billion Kalpas in Hariâs world. O king of gods, BrahmÄ has told me this. One who in his house has a representation or image of Viá¹£á¹u [will attain this result]. 287Indra! That man who in the age of Kali devotedly even once sees Ká¹á¹£á¹a decorated with golden ornaments purifies seven generations of his family. 288The good prefer many ornaments and flowers and much anointment after eating, and further ornaments after anointment. 289Then, after praying to the Lord, one should offer him clean shoes as before and lead him back to the place of worship with song, music and a parasol. In this way, the whole offering of ornaments has now been described. In this context, the author gives verse 6.288 in accordance with the conduct of the cultured. The good prefer, that is, wish to offer many ornaments after the Lordâs eating. The implied meaning is that now one should offer only a few. In this context, it is also stated that they prefer much anointment and many flowers at that time as well. For this reason, it is to be understood that after the Lordâs bathing and before his eating, one should certainly ensure that he is able to eat comfortably without any restriction and give him only some ornaments, such as his Makara ear ornaments, pearl necklace and rings, and some anointment, just for the sake of the Tilaka on his blessed chest, arms and neck. Also, the only garland should be the forest flower garland, and there should also be some flowers according to oneâs own liking. After eating, one can then add everything else to make him splendid. Further, in this context, they prefer ornaments after anointment as well, as all the blessed limbs must be completely free from ornaments for anointment. 290As before, one should offer a seat and so on and then fragrance together with its MudrÄ, and then sandalwood pulp that has been kept in a conch together with a TulasÄ« leaf. |
tiá¹£á¹hate] B1 vidyate
kalpa ⦠bhūṣitam] V1 V2 B4 om. : V12 i.m.
bhÅ«á¹£itam] V1 V2 bhÅ«á¹£itÄ
iti] B2 deest
bahulaá¹] Od gl. (bahulam iti gaá¹ gÄsnÄtÄdivat)
evÄnulepanam] V2 evÄnulepanÄt
cecchanti] V2 B4 necchanti
nulepanÄrcÄ] V1 Pa B2 ânulepanÄc cÄ-
tatra] B3 deest
santa] B1 deest
icchanti ⦠bahulam] B1 om.
jñeyaá¹] B3 ins. likhitaá¹
dattvÄ] B4 ká¹tvÄ-
In JMÂ 91a.
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athÄnantaraá¹ candanaá¹ cÄrpayet, tac ca Åaá¹ khe nidhÄyaiva tulasÄ«dalenaiva1 ca | vilepayanti deveÅaá¹ Åaá¹ khe ká¹tvÄ tu candanam iti | tulasÄ«dalalagnena candanena janÄrdanam ity Ädivacanena phalaviÅeá¹£okteḥ | tac cÄgre lekhyam eva ||290|| atha gandhaḥ atha gandhaḥ Ägameâ candanÄgurukarpÅ«rapaá¹ kaá¹ gandham ihocyate ||291|| gandham iti napuá¹sakatvam Ärá¹£am ||291|| gÄruá¸eâ kastÅ«rikÄyÄ dvau bhÄgau catvÄraÅ candanasya tu2 | kuá¹ kumasya trayaÅ caikaḥ ÅaÅinaḥ3 syÄc catuḥsamam ||292|| karpÅ«raá¹ candanaá¹ darpaḥ4 kuá¹ kumaá¹ ca catuḥsamam | sarvaá¹ gandham iti proktaá¹ samastasuravallabham ||293|| ÅaÅinaḥ karpÅ«rasyaiko bhÄgaḥ | darpo má¹gamadaḥ5 ||292â293|| vÄrÄheâ6 karpÅ«raá¹ kuá¹ kumaÅ caiva varaá¹7 tagaram8 eva ca | rasaá¹9 ca candanaá¹ caiva aguruá¹ guggulaá¹ tathÄ | etair vilepanaá¹ dadyÄc chubhaá¹ cÄru vicaká¹£aá¹aḥ ||294|| Åubhaá¹10 sukhakaram | cÄru sundaram11 | pÄá¹hÄntaraá¹ spaá¹£á¹am ||294|| |
And then, after that, one should offer sandalwood, and that after keeping it in a conch and together with a TulasÄ« leaf, as statements such as âthey anoint the Lord of gods with sandalwood paste kept in a conchâ (6.301) and âthey anoint JanÄrdana with sandalwood together with TulasÄ« sticking to itâ (6.302) show its special fruit. And that will be described below (6.301â317). Fragrance In the Ägama: 291Fragrance is sandalwood, aloe and camphor pulp. Fragrance in the neuter gender is an archaic irregularity. In the Garuá¸a PurÄá¹a (â):1 292Two parts of musk, four of sandalwood, three parts of saffron and one of camphor makes Catuḥsama. 293Catuḥsama is camphor, sandalwood, musk and saffron; it is said to be all fragrances, and it is dear to all the gods. [â¦] In the VarÄha PurÄá¹a (179.11cdâ12):2 294Camphor, saffron, the best Tagara (Tabernaemontana divaricata), sandalwood oil, aloe and bdellium: a sagacious person should offer such good and agreeable ointment. Good means pleasing and agreeable means beautiful. The other reading is clear.3 |
dalenaiva] B1 -dalam eva
tu] B1 ca
ÅaÅinaḥ] Va2 gl karpÅ«rasya
darpaḥ] Va2 gl. darpo má¹gamadaḥ : Od gl. (darpa má¹gamada)
madaḥ] V1 add. ÅrÄ«ká¹á¹£á¹ÄbhyÄá¹ namaḥ à 4 ÅrÄ«
vÄrÄhe] B3 deest
varaá¹] B1 tvacaá¹ : Od tvaram
varaá¹ tagaram] Od gl. (tvaraá¹ Ätara iti | tagara kuruveli)
rasaá¹] R1 Edd rasyaá¹
Åubhaá¹] B1 ante tvacaá¹ : B3 ante tv avanatarÄkhyÄkhyÄtÄá¹
cÄru sundaram] B1 deest
In JMÂ 92a.
In JMÂ 92a.
The reading of the printed VarÄha PurÄá¹a of the last pada is indeed easier: arcitas tu vicaká¹£aá¹aḥ, âAn honoured and sagacious person â¦â.
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viá¹£á¹udharmottar1ÄgnipurÄá¹ayoḥâ sugandhaiÅ ca murÄmÄá¹sÄ«karpÅ«rÄgurucandanaiḥ | tathÄnyaiÅ ca Åubhair dravyair arcayej jagatÄ«patim ||295|| vasiá¹£á¹hasaá¹hitÄyÄmâ karpÅ«rÄgurumiÅreá¹a candanenÄnulepayet | má¹gadarpaá¹2 viÅeá¹£eá¹a abhÄ«á¹£á¹aá¹3 cakrapÄá¹inaḥ ||296|| skÄnde ÅrÄ«brahmanÄradasaá¹vÄdeâ gandhebhyaÅ candanaá¹ puá¹yaá¹ candanÄd agurur varaḥ | ká¹á¹£á¹Ägurus tataḥ Åreá¹£á¹haḥ4 kuá¹ kumaá¹ tu tato âdhikam ||297|| viá¹£á¹udharmottareâ na dÄtavyaá¹ dvijaÅreá¹£á¹ha ato ânyad5 anulepanam6 | anulepanamukhyaá¹ tu candanaá¹ parikÄ«rtitam ||298|| nÄradÄ«yeâ yathÄ viá¹£á¹oḥ sadÄbhÄ«á¹£á¹aá¹ naivedyaá¹ ÅÄlisambhavam | Åukenoktaá¹ purÄá¹e ca tathÄ tulasicandanam ||299|| agastyasaá¹hitÄyÄá¹ caâ7 saá¹ ghá¹á¹£ya tulasÄ«kÄá¹£á¹haá¹ yo dadyÄd rÄmamÅ«rdhani | |
In the Viá¹£á¹udharmottara (â) and Agni PurÄá¹as (â):1 295One should worship the Lord of the universe with fragrant MurÄ (Erythrina stricta), MÄá¹sÄ« (Nardostachys jatamansi), camphor, aloe, sandalwood or other splendid ingredients. In the Vasiá¹£á¹ha Saá¹hitÄ:2 296One should anoint him with sandalwood pulp mixed with camphor and aloe. Musk is particularly dear to the Wielder of the disc. In a discussion between blessed BrahmÄ and NÄrada in the Skanda PurÄá¹a (â): 297Of fragrances, sandalwood is good, but better than sandalwood is aloe. Black aloe is better than that, and saffron is best of all. In the Viá¹£á¹udharmottara PurÄá¹a (3.341.170cdâ171ab): 298Best of BrÄhmaá¹as! Do not offer any other type of ointment, for sandalwood is celebrated as the best of all ointments. In the NÄrada PurÄá¹a (â):3 299Åuka has said in the PurÄá¹a that just as Viá¹£á¹u always likes rice dishes, so it is with TulasÄ« and sandalwood. And in the Agastya Saá¹hitÄ (6.33): 300One should grind TulasÄ« wood and place it on RÄmaâs head. Sandalwood paste with camphor, aloe and musk cannot equal it! |
ottar] B2 deest
má¹gadarpaá¹] Od gl. (má¹ganÄbhi)
abhÄ«á¹£á¹aá¹] Od gl. (priyatamam)
Åreá¹£á¹haḥ] V1 Åreá¹£á¹haá¹
nyad] V1 Va om. : V12 i.m.
anulepanam] V2 anulepayet
ca] B1 B2 B3 Od deest
candanaá¹] V1 V2 Va B4 Edd -kuá¹kumaá¹
na ca] B3 transp.
In JMÂ 91b.
In VBCÂ 17a.
In VBCÂ 17a.
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athÄnulepanamÄhÄtmyam athÄnulepanamÄhÄtmyam skÄnde brahma1nÄradasaá¹vÄde2 Åaá¹ khamÄhÄtmyeâ vilepayanti deveÅaá¹3 Åaá¹ khe ká¹tvÄ tu candanam | paramÄtmÄ parÄá¹ prÄ«tiá¹ karoti ÅatavÄrá¹£ikÄ«m ||301|| gÄruá¸eâ tulasÄ«dalalagnena candanena janÄrdanam | vilepayati yo nityaá¹ labhate cintitaá¹4 phalam ||302|| cintitaá¹ vÄñchitam5 | akÄrapraÅleá¹£eá¹a cintitÄtÄ«tam apÄ«ti vÄ ||302|| nÄrasiá¹heâ kuá¹ kumÄguruÅrÄ«khaá¹á¸akardamair acyutÄká¹tim | vilipya bhaktyÄ rÄjendra kalpakoá¹iá¹ vased divi6 ||303|| viá¹£á¹udharmottarÄgnipurÄá¹ayoḥâ candanÄgurukarpÅ«rakuá¹ kumoÅÄ«rapadmakaiḥ | anulipto harir bhaktyÄ varÄn bhogÄn prayacchati ||304|| kÄleyakaá¹7 turuá¹£kaá¹89 ca raktacandanam uttamam | ná¹á¹Äá¹ bhavanti dattÄni puá¹yÄni puruá¹£ottame10 ||305|| kÄleyakaá¹ kÄlÄguruḥ | turuá¹£kaá¹ Åihlakam | puruá¹£ottame dattÄni santi ná¹á¹Äá¹11 puá¹yarÅ«pÄni bhavanti ||305|| |
The Greatness of Anointing In a discussion between BrahmÄ and NÄrada in the Greatness of the Conch in the Skanda PurÄá¹a (â):1 301They anoint the Lord of gods with sandalwood paste kept in a conch and the highest self will exhibit the highest love for a hundred years. In the Garuá¸a PurÄá¹a (â):2 302One who regularly smears JanÄrdana with sandalwood and affixes TulasÄ« leaves attains his intended goal. Intended means desired, or else, due to the elision of the letter a, even that which is beyond his intentions.3 In the Narasiá¹ha PurÄá¹a (34.17cdâ18ab):4 303Best of kings! One who devotedly smears Acyutaâs body with saffron, aloe and sandalwood pulp will stay in heaven for ten million Kalpas. In the Viá¹£á¹udharmottara (â) and Agni PurÄá¹as (â):5 304When Hari is anointed with sandalwood, aloe, camphor, saffron, UÅÄ«ra (Andropogon muricatus) and Padmaka (Cerasus puddum), he awards the best enjoyments. 305When KÄlakeya, Turuá¹£ka and the best red sandalwood are given to Puruá¹£ottama, men attain merits. KÄlakeya means black aguru; Turuá¹£ka means olibanum.6 [â¦] |
brahma] R1 Pa Od ante ÅrÄ«-
brahma ⦠saá¹vÄde] B3 deest
deveÅaá¹] R1 devadeveÅaá¹
cintitaá¹] V1 R1 Va Pa B1 Edd vÄñchitaá¹
cintitaá¹ vÄñchitam] Edd transp.
vased divi] B2 smared dharau
kÄleyakaá¹] Od gl. (kÄlÄguruḥ)
kÄleyakaá¹ turuá¹£kaá¹] Va2 gl. kÄleyakaá¹ kÄlÄguruḥ turuá¹£kaá¹ Åihlakam
turuá¹£kaá¹] Od gl. (sihlakam)
viá¹£á¹u ⦠puruá¹£ottame] R1 deest
ná¹á¹Äá¹] B3 deest
In VBCÂ 17a.
In VBCÂ 17a, JMÂ 101a, NPÂ 10.12.
Most manuscripts have the word vÄñchitaá¹ instead of cintitaá¹ in the verse, but following the reading of the VBC and that of the commentary, I have chosen cintitaá¹.âAccording to the second alternative of the commentary, the word would have been acintitaá¹, changed to âcintitaá¹ due to sandhi vowel coalescing.
In VBCÂ 16bâ17a.
In JMÂ 91b.
This part of the commentary is from JMÂ 91b.
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viá¹£á¹udharmottareâ candanenÄnulepyainaá¹ candralokam avÄpnuyÄt | ÅÄrÄ«rair mÄnasair duḥkhais tathaiva ca vimucyate ||306|| enaá¹ ÅrÄ«ká¹á¹£á¹am1 ||306|| kuá¹ kumenÄnulepyainaá¹ sÅ«ryaloke mahÄ«yate | saubhÄgyam atulaá¹2 loke tathÄ prÄpnoti mÄnavaḥ ||307|| karpÅ«reá¹Änulipyainaá¹ vÄruá¹aá¹3 lokam ÄpnuyÄt45 | ÅÄrÄ«rair mÄnasair duḥkhais tathaiva ca vimucyate67 ||308|| dattvÄ má¹gamadaá¹ mukhyaá¹ yaÅasÄ ca virÄjate | dattvÄ jÄtÄ«phalaká¹£odaá¹ kriyÄsÄphalyam aÅnute ||309|| ramyeá¹ÄgurusÄreá¹a anulipya janÄrdanam | saubhÄgyam atulaá¹8 loke balaá¹ prÄpnoti cottamam ||310|| tathÄ bakulaniryÄsair vahni9á¹£á¹omaphalaá¹ labhet | bakulÄgurumiÅreá¹a candanena sugandhinÄ | samÄlipya jagannÄthaá¹ puá¹á¸arÄ«kaphalaá¹10 labhet ||311|| puá¹á¸arÄ«kaá¹ yajñaviÅeá¹£aḥ11 ||311|| ekÄ«ká¹tya tu sarvÄá¹i samÄlipya janÄrdanam | aÅvamedhasya mukhyasya phalaá¹ prÄpnoty asaá¹Åayam ||312|| yo ânulimpeta deveÅaá¹ kÄ«rtitair anulepanaiḥ12 | pÄrthivÄdyÄni yÄvanti paramÄá¹Å«ni tatra vai | tÄvad abdÄni lokeá¹£u kÄmacÄrÄ« bhavaty asau ||313|| tatrÄnulepaneá¹£u pÄrthivÄÅ candanÄdisambandhinaḥ | ÄdyaÅabdena jalÄdisambandhinaÅ ca | napuá¹sakatvam Ärá¹£am | lokeá¹£u caturdaÅabhuvaneá¹£u ||313|| keÅasaugandhyajananaá¹ ká¹tvÄ má¹gamadaá¹ naraḥ | sarvakÄmasamá¹ddhasya yajñasya phalam aÅnute ||314|| |
In the Viá¹£á¹udharmottara PurÄá¹a (â):1 306By anointing him with sandalwood, one attains the world of the moon and is also freed from all bodily and mental suffering. Him means blessed Ká¹á¹£á¹a. 307By anointing him with saffron, a man is honoured in the world of the sun and also attains incomparable fortune in this world. 308By anointing him with camphor, one attains Varuá¹aâs world and is also freed from all bodily and mental suffering. 319By offering the best musk, one comes to shine with honour; by offering powdered myrobalan, one enjoys the fruition of oneâs deeds. 310By anointing JanÄrdana with delightful musk oil one attains incomparable fortune in this world and also supreme strength. 311Also, by the resin of the Bakula tree (Mimusops elengi), one attains the fruit of the Agniá¹£á¹oma sacrifice. One who smears JagannÄtha with fragrant sandalwood mixed with Bakula and aloe will attain the fruit of the Puá¹á¸arÄ«ka. The Puá¹á¸arÄ«ka is a particular kind of sacrifice. 312One who anoints JanÄrdana with all of them together without a doubt attains the fruit of the best AÅvamedha. 313One who anoints the Lord of gods with these celebrated ointments will move at pleasure through the worlds for as many years as there are atoms of earth and so on in it. In it: in the ointments. Of earth, related to sandalwood and so on. And so on means related to water and so on. Inflecting these words in the neuter gender is an archaic irregularity. The worlds means in the fourteen worlds. 314That man who perfumes [the Lordâs] hair with musk attains the fruit of a sacrifice that fulfils all his desires. 315For one who also offers fragrances |
enaá¹ ÅrÄ«ká¹á¹£á¹am] V12 i.m.
atulaá¹] Edd uttamaá¹
vÄruá¹aá¹] Od vÄyu
vÄruá¹aṠ⦠ÄpnuyÄt] B1 candralokam avÄpnuyÄt
ÄpnuyÄt] Od avÄpnuyÄt
kuá¹ kumenÄ â¦ vimucyate] B2 B3 deest
ÅÄrÄ«rair ⦠vimucyate] Od deest
saubhÄgyam atulaá¹] Od2 gl. (saubhÄgyam atulaá¹ bhÅ«á¹£aá¹aá¹ syÄt)
vahni] B2 Edd agni-
puá¹á¸arÄ«kaphalaá¹] Od gl. (yajñaviÅeá¹£aphalam)
yajñaviÅeá¹£aḥ] V2 add. ÅrÄ«ká¹á¹£á¹Äya na [sic]
kÄ«rtitair anulepanaiḥ] Od gl. (kathitaiḥ ânulepanaiḥ)
In JMÂ 91bâ92a.
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yaḥ prayacchati gandhÄni gandhayuktÄ«ká¹tÄni ca | gandharvatvaá¹ dhruvaá¹ tasya saubhÄgyaá¹ ca tathottamam ||315|| gandhayuktÄ«ká¹tÄni sugandhidravyayogena ÅodhitÄni1 ||315|| atha ÅrÄ«2tulasÄ«kÄá¹£á¹hacandanamÄhÄtmyam atha ÅrÄ«2tulasÄ«kÄá¹£á¹hacandanamÄhÄtmyam gÄruá¸e ÅrÄ«3nÄradadhundhumÄraná¹pasaá¹vÄdeâ yo dadÄti harer nityaá¹ tulasÄ«kÄá¹£á¹hacandanam | yugÄni vasate svarge hy anantÄni narottamaḥ ||316|| mahÄviá¹£á¹au kalau bhaktyÄ dattvÄ tulasicandanam | yo ârcayen mÄlatÄ«puá¹£pair na bhÅ«yaḥ stanapo bhavet ||317|| tulasicandanaá¹ tulasÄ«kaá¹£á¹hacandanam | hrasvatvam Ärá¹£am | stanapaḥ saá¹sÄrÄ«ty arthaḥ ||316â317|| tulasÄ«kÄá¹£á¹hasambhÅ«taá¹ candanam yacchato hareḥ4 | nirdahet pÄtakaá¹ sarvaá¹ pÅ«rvajanmaÅataiḥ ká¹tam ||318|| yacchato janasya pÄtakaá¹ karmabhÅ«taá¹ candanam eva kartá¹ niḥÅeá¹£eá¹a dahet ||318|| sarveá¹£Äm5 api devÄnÄá¹ tulasikÄá¹£á¹hacandanam | pitá¹á¹Äá¹ ca viÅeá¹£eá¹a sadÄbhÄ«á¹£á¹aá¹ harer yathÄ ||319|| má¹tyukÄle tu6 samprÄpte tulasÄ«tarucandanam | bhavate7 yasya dehe tu8 harir bhÅ«tvÄ hariá¹ vrajet ||320|| astu tÄvad bhagavadarpaá¹amÄhÄtmyam antyadaÅÄyÄá¹ tatsparÅenÄpi ká¹tÄrthatÄ syÄt ity Äha má¹tyukÄle tv iti | bhavate bhavati tiá¹£á¹hatÄ«ty arthaḥ | harir bhÅ«tvÄ sÄrÅ«pyaprÄptyÄ harir iva bhÅ«tvÄ ity arthaḥ ||320|| |
made suitable for fragrance, becoming a Gandharva is certain, as also supreme fortune. Made suitable for fragrance means purified by contact with fragrant substances. The Greatness of Blessed TulasÄ« Wood Paste In a discussion between NÄrada and king DhundhumÄra in the Garuá¸a PurÄá¹a (â):1 316That best of men who regularly offers TulasÄ« wood paste to Hari will live for unending ages in heaven. 317One who in the age of Kali devotedly offers Tulasi paste to Great Viá¹£á¹u and then worships him with MÄlatÄ« flowers will not again suck a breast. Tulasi paste means TulasÄ« wood paste. The short i is an archaic irregularity.2 Suck a breast means to be reborn. 318When offered to Hari, the paste of TulasÄ« wood incinerates all the sins accrued during hundreds of lifetimes. This paste incinerates or completely burns the sins consisting of the actions of the person doing the offering. 319Just as the paste of TulasÄ« wood is always dear to Hari, so it is also to all the gods and to the forefathers. 320And one who wears the paste of the TulasÄ« tree on his body particularly at the time of death becomes Hari and goes to Hari. âLet the greatness of offering it to the Lord be such that even the touch of it at the final moment will lead to perfection.â With this thought, the author provides verse 6.322. [â¦] The meaning of becomes Hari is that he becomes like him, by attaining a form like his. |
ÅodhitÄni] V2 sÄdhitÄni
ÅrÄ«] B2 B3 deest
ÅrÄ«] B1 deest
yacchato hareḥ] Od gl. (harer yacchato janasya)
sarveá¹£Äm] R1 Pa pÅ«rveá¹£Äm
tu] B2 ca
bhavate] Od gl. (bhavate bhavati tiá¹£á¹hati)
tu] B1 deest
In VBCÂ 16bâ17a. Very similar verses are found in Skanda PurÄá¹a 2.5.6.33â41.
That is, the spelling tulasicandanam rather than tulasīcandanam in 6.319b.
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tÄvan malayajaá¹ viá¹£á¹or bhÄti ká¹á¹£á¹Ägurur ná¹pa | yÄvan na dá¹Åyate puá¹yaá¹ tulasÄ«kÄá¹£á¹hacandanam ||321|| tÄvat1 kastÅ«rikÄmodaḥ karpÅ«rasya sugandhitÄ | yÄvan na dÄ«yate viá¹£á¹os tulasÄ«kÄá¹£á¹hacandanam2 ||322|| atra3 hetutvena tasya ÅrÄ«bhagavatpriyatÄm Äha tÄvad iti dvÄbhyÄm | bhÄti Åobhate4 rocate vÄ ||321â322|| kalau yacchanti5 ye viá¹£á¹au6 tulasÄ«kÄá¹£á¹hacandanam7 | dhundhumÄra na vai martyÄḥ punar ÄyÄnti te bhuvi89 ||323|| viÅeá¹£ataḥ kalikÄle tadarpaá¹amÄhÄtmyam Äha kalÄv iti | bhuvi na punar Äyanti, muktÄ bhavanti, kiá¹ vÄ ÅrÄ«10vaikuá¹á¹haloke eva11 vasantÄ«ty arthaḥ | pÅ«rvaá¹ mÄlatÄ«sahitasya phalam uktam,12 adhunÄ kevalasyaiveti bhedaḥ ||323|| yo13 hi bhÄgavato bhÅ«tvÄ kalau tulasicandanam14 | nÄrpayati sadÄ viá¹£á¹or na sa bhÄgavato naraḥ15 ||324|| ato vaiá¹£á¹avaiḥ kalÄv avaÅyam eva tad arpyam ity Äha yo hÄ«ti ||324|| prahlÄda16saá¹hitÄyÄá¹â17 na tena sadá¹Åo loke vaiá¹£á¹avo vidyate bhuvi18 | yaḥ prayacchati ká¹á¹£á¹Äya tulasÄ«kÄá¹£á¹hacandanam19 ||325|| loke iti saptamyantapÄá¹he bhuvi loke bhÅ«rloka ity arthaḥ | yad vÄ, bhuvi pá¹thivyÄá¹ caturdaÅasaá¹khye loke âpi nÄstÄ«ty arthaḥ ||325|| |
321O king, sandalwood or black aloe will shine for Viá¹£á¹u only for as long as one has not seen the sacred TulasÄ« wood paste. 322Musk will be delightful and camphor will be fragrant only for as long as one has not offered TulasÄ« wood paste to Viá¹£á¹u. In verses 6.321â322, the author shows its dearness to the blessed Lord by explaining the reason for it. Shine means to be splendid or agreeable. 323DhundhumÄra! Those mortals who offer TulasÄ« wood paste to Viá¹£á¹u in the age of Kali will not return to earth. In this verse, the author shows the particular greatness of offering it in the age of Kali. They will not return to earth means that they will be liberated, or else that they will live in the blessed Vaikuá¹á¹ha world.âThe difference between this statement and the earlier ones (6.316â318) is that the fruit they awarded was when it was offered together with MÄlatÄ« flowers; here it is offered just by itself. 324For that man who in the age of Kali has become a BhÄgavata but who does not regularly offer TulasÄ« paste to Viá¹£á¹u is not a BhÄgavata. In this verse, the author shows that for this reason, it is mandatory for Vaiá¹£á¹avas to offer it in the age of Kali. In the PrahlÄda Saá¹hitÄ: 325There is no Vaiá¹£á¹ava on earth, in this world, like the one who offers Ká¹á¹£á¹a TulasÄ« wood paste. The phrase in this world goes together with on earth with the meaning âin the earthly realmâ. Alternatively, the meaning is that it does not exist on earth, in our world, and even within this world of fourteen [planes of existence]. |
tÄvat] B3 om.
tÄvat ⦠candanam] B1 om.
atra] V2 tatra
Åobhate] B1 ins. vÄ
yacchanti] R1 prayacchanti
viá¹£á¹au] Va viá¹£á¹os
kalau ⦠candanam] B1 om.
kalau ⦠bhuvi] B2 Od deest
bhuvi] B3 add. prahlÄdasaá¹hitÄyÄm
ÅrÄ«] B1 deest
eva] V2 deest
uktam] V1 Edd uktvÄ
yo] B4 ante prahlÄdasaá¹hitÄyÄm |
yo ⦠candanam] B2 Od deest
yo ⦠naraḥ] R1 deest
prahlÄda] Pa ante ÅrÄ«-
prahlÄdasaá¹hitÄyÄá¹] B3 tatraiva
vidyate bhuvi] R1 Pa B2 Od transp.
yaḥ ⦠candanam] V1 V2 B3 B4 deest : V12 i.m.
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tulasÄ«dÄrujÄtena candanena kalau naraḥ1 | vilipya bhaktito viá¹£á¹uá¹ ramate sannidhau hareḥ ||326||| tulasÄ«kÄá¹£á¹hajÄtena candanena vilepanam | yaḥ kuryÄd viá¹£á¹utoá¹£Äya kapilÄgophalaá¹ labhet ||327|| viá¹£á¹os toá¹£Ärthaá¹ tasya svasyÄpi vÄ vilepanaá¹ yaḥ kuryÄt, sa2 kapilÄgoÅatadÄnaphalaá¹ labhate ||327|| tulasÄ«kÄá¹£á¹hasambhÅ«taá¹ candanaá¹ yas tu sevate | má¹tyukÄle viÅeá¹£eá¹a ká¹tapÄpo âpi3 mucyate ||328|| viÅeá¹£eá¹a má¹tyukÄle yaḥ sevate | viÅeá¹£eá¹eti tadÄnÄ«á¹ pÄpÄntarÄsambhavÄdinÄ sadyo muktisiddhiḥ4 | yad vÄ, má¹tyukÄle âpi sevate, viÅeá¹£eá¹ety asya pareá¹Änvayaḥ ||328|| yo dadÄti pitá¹á¹Äá¹ tu5 tulasÄ«kÄá¹£á¹hacandanam | teá¹£Äá¹ sa kurute tá¹ptiá¹ ÅrÄddhe vai6 ÅatavÄrá¹£ikÄ«m ||329|| kiá¹ ca, ya iti ÅrÄddhe yo dadÄti ||329|| tulasÄ«candanÄktÄá¹ gaḥ kurute ká¹á¹£á¹a9pÅ«janam1011 | pÅ«janena dinaikena labhate ÅatavÄrá¹£ikÄ«m12 ||330|| vilepanÄrthaá¹ ká¹á¹£á¹asya tulasÄ«kÄá¹£á¹hacandanam | mandire vasate yasya tasya puá¹yaphalaá¹ Åá¹á¹u ||331|| tilaprasthÄá¹£á¹akaá¹ dattvÄ yat puá¹yaá¹ cottarÄyaá¹e | tat tulyaá¹ jÄyate puá¹yaá¹ prasÄdÄc cakrapÄá¹inaḥ || iti13 ||332|| deyaá¹ malayajÄbhÄve ÅÄ«talatvÄt kadambajam | yathÄ14 kiñcit sugandhitvÄc candanaá¹ devadÄrujam ||333|| kadambajaá¹ candanam15 ||333|| |
326That man who in the age of Kali devotedly smears Viá¹£á¹u with the paste of the TulasÄ« tree will delight in the presence of Hari. 327One who smears with the paste of TulasÄ« wood to delight Viá¹£á¹u will attain the fruit of a brown cow. One who, in order to delight Viá¹£á¹u, smears Viá¹£á¹u or himself will attain the fruit of donating a hundred brown cows. 328And one who uses the paste of TulasÄ« wood especially at the time of death is liberated, even were he a sinner. One who uses it especially at the time of death will immediately attain liberation, since at that time one cannot gain any further sin. Alternatively, one who uses it even at the time of death is especially [liberated]. 329One who gives the paste of TulasÄ« wood to the forefathers at the time of the ÅrÄddha sacrifice will satisfy them for a hundred years. [â¦] And in the Viá¹£á¹udharmottara PurÄá¹a (â): 330One who worships Ká¹á¹£á¹a with limbs smeared with TulasÄ« paste will by the worship of a single day attain the result of a hundred years. 331Listen to the meritorious result of keeping TulasÄ« wood paste in a temple for the sake of smearing: 332through the grace of the carrier of the disc, one gains the same merit as that which one gains by giving away eight Prasthas of sesame seeds during the time of the sunâs progress to the north. 333In the absence of sandalwood paste, one should offer Kadamba paste, as it is cooling, or else deodar paste, as it is somewhat fragrant. [â¦] |
tulasī ⦠naraḥ] V1 V2 B3 B4 deest : V12 i.m.
sa] V2 B1 deest
pi] B1 vi-
siddhiḥ] V2 B3 -siddheḥ
tu] B3 om.
ÅrÄddhe vai] Pa pÅ«janaá¹
viá¹£á¹u] R1 ante ÅrÄ«-
ca] Od deest
ká¹á¹£á¹a] R1 B2 Od viá¹£á¹u-
viá¹£á¹u ⦠pÅ«janam] Pa i.m.
pÅ«janam] B1 B2 add. sa vai bhÄgavato bhÅ«tvÄ tÄrayati jagattrayam |
vÄrá¹£ikÄ«m] V1 R1 B1 B3 B4 Od -vÄrá¹£ikam
iti] B3 deest
yathÄ] V2 Pa B1 B2 B4 Od tathÄ
candanam] V2 add. ca
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gÄruá¸eâ1 harer malayajaá¹ Åreá¹£á¹ham abhÄve devadÄrujam2 ||334|| athÄnulepane niá¹£iddhÄni athÄnulepane niá¹£iddhÄni viá¹£á¹udharmottareâ dÄridryaá¹ padmakaá¹ kuryÄd asvÄsthyaá¹ raktacandanam | uÅÄ«raá¹ cittavibhraá¹Åam anye kuryur upadravam || iti ||335|| anye devadÄrvÄdayaḥ ugragandhavaḥ vihitebhyo âpare vÄ3 ||335|| padmakÄdi4 na dÄtavyam aihikaá¹ hÄ«cchatÄ sukham5 | mukhyÄlÄbhe tu tat sarvaá¹ dÄtavyaá¹ bhagavatparaiḥ ||336|| pÅ«rvaá¹ candanÄgurukarpÅ«rakuá¹ kumoÅÄ«rapadmakair ity uÅÄ«rapadmakÄrpaá¹aá¹ vihitam | adhunÄ dÄridryaá¹ padmakaá¹ kuryÄd iti niá¹£iddham ity evaá¹ virodhe likhati padmaketi | padmakÄdi na dÄtavyam iti yat evÄrthe hiÅabdaḥ, tadaihikaá¹ sukham icchataiva na dÄtavyam6 ity arthaḥ | bhagavatparais tu dÄtavyam eva, kiá¹ tu mukhyÄnÄá¹ candanÄdÄ«nÄm alÄbhe sati, yathÄ puá¹£pÄá¹y adhiká¹tyoktaá¹ pÄdme | vihitapratiá¹£iddhais tu vihitÄlÄbhato ârcayet iti | tac cÄgre vyaktaá¹ bhÄvi | evam adhikÄribhedÄdinÄ na virodha iti bhÄvaḥ ||336|| |
In the Garuá¸a PurÄá¹a (â):1 334For Hari, sandalwood paste is best, and in its absence, that of deodar. Prohibitions for Smearing In the Viá¹£á¹udharmottara PurÄá¹a (2.91.3):2 335Padmaka (Cerasus puddum) causes poverty; red sandalwood, indisposition; UÅÄ«ra (Andropogon muricatus), disturbance of the mind; others, misfortune. Others refer to deodar and others that have an offensive smell, or else, others than the ones prescribed. 336For one who desires worldly happiness should certainly not offer Padmaka and so on, but in the absence of the primary ones, those who are devoted to the Lord may offer them. Above, the offering of Padmaka and UÅÄ«ra was prescribed in the verse âWhen Hari is anointed with sandalwood, aloe, camphor, saffron, UÅÄ«ra and Padmakaâ (6.304), but now in verse 6.335, they were prohibited. The author resolves this contradiction in the present verse. In connection with âone should not offer Padmaka and so onâ, the word for has the sense of âonlyâ, so that the meaning is that only one who desires worldly happiness should not offer them. However, those who are devoted to the Lord should certainly offer them, but only when there is an absence of the primary ones, sandalwood paste and so on, as has been said concerning flowers in the Padma PurÄá¹a (â): âIn the absence of prescribed ones, one may worship with those that are proscribed among the prescribed onesâ.3 And this will become evident below (7.227â228). The implied meaning is that in this way, considering the differences of eligibility and so on, there is no contradiction. |
gÄruá¸e] R1 Pa B1 B3 Od ante tathÄ ca
gÄruá¸e ⦠dÄrujam] B2 om.
vÄ] V2 ca
padmakÄdi] Od padmakÄni
hÄ«cchatÄ sukham] R1 R3 Pa B2 sukham icchatÄ
icchataiva ⦠dÄtavyam] B3 deest
In VBCÂ 17a.
In JMÂ 92a.
This half-verse is given at HBVÂ 7.228 below, but it is not there claimed to be from the Padma PurÄá¹a.
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tato bhagavataḥ kuryÄd anulepÄd1 anantaram | vidvÄn vicitrair vyajanaiÅ cÄmarair api vÄ«janam ||337|| vidvÄn iti uá¹£á¹akÄle kuryÄt ÅÄ«talakÄle ca2 naiveti bhÄvaḥ | tac cÄgre3 lekhyam eva ||337|| viá¹£á¹udharmottareâ anulipya jagannÄthaá¹ tÄlavá¹ntena vÄ«jayet | vÄyulokam avÄpnoti puruá¹£as tena karmaá¹Ä ||338|| vÄyulokam avÄpnoti puruá¹£as tena karmaá¹Ä ||338|| cÄmarair vÄ«jayed yas tu devadevaá¹ janÄrdanam | tilaprasthapradÄnasya6 phalam Äpnoty7 asaá¹Åayam ||339|| vyajanenÄtha vastreá¹a10 subhaktyÄ mÄtariÅvanÄ | devadevasya rÄjendra kurute tÄpavÄraá¹am11 ||340|| tatkule yamaloke tu Åamate12 nÄrako daraḥ13 | vÄyulokÄn mahÄ«pÄla na cyutir vidyate punaḥ14 ||341|| vastreá¹a yadvyajanam, tena vastranirmitavyajanenety arthaḥ | yad vÄ, athaÅabdo vikalpe,15 vyajanena tÄlavá¹ntÄdinÄ vastreá¹a vÄ vyajanarÅ«peá¹aiva yo mÄtariÅvÄ vÄtas tena tÄpasya uá¹£á¹atÄyÄ vÄraá¹aá¹ yaḥ kuryÄt | tÄpas tu prÄyo gharmakÄle ânulepanasya viÅeá¹£ato ârpaá¹Ät | tataÅ ca prasvedodbhavÄt tadvÄraá¹aá¹16 yuktam eva | yamaloke yo nÄrakaḥ, narakasambandhÄ« daro bhayaá¹17 Åamate ÅÄmyati ||340â341|| |
337Then, after anointing the Lord, the wise one should fan him with various fans and chowries. The wise one implies that one should do so in the hot season, not in the cold season. This will also be explained below (6.343â344). The Greatness of Fanning In the Viá¹£á¹udharmottara PurÄá¹a (3.341.171cdâ172ab, 174cdâ175ab):1 338After smearing the Lord of the universe one should fan him with a palm leaf; by this deed, a man attains the world of VÄyu. 339But one who fans JanÄrdana, God of gods, with chowries will without a doubt attain the fruit of giving away a Prastha of sesame seeds. And in the Skanda PurÄá¹a (7.4.23.55â57):2 340â341Great king! The fear of hell is alleviated for the family of one who with great devotion wards off the heat from the God of gods with the breeze from a fan and a cloth. Lord of the earth! He will not again fall from the world of VÄyu. From a fan and a cloth means by a fan made of cloth. Alternatively, the word and is used in the sense of an alternative, that is, with a fan made of a palm leaf and so on or with a cloth in the form of a fan. [â¦] Heat indicates that it is mostly in the summer that ointments should be offered, and further that fanning him is also then appropriate, because of the appearance of sweat. [â¦] |
anulepÄd] V2 anulepyÄd
ca] V2 deest
cÄgre] V1 om.
atha] Edd deest
vÄ«janamÄhÄtmyam] R1 R3 Pa B2 Od vÄ«janaá¹ tanmÄhÄtmyaá¹ ca: R3 add. 18
pradÄnasya] B2 -pradÄnena
Äpnoty] V1 B1 B2 prÄpnoty
skÄnde ca] V1 Va B3 Edd deest
ca] B2 deest
vastreá¹a] B1 vastrasya
vÄraá¹am] R1 -vÄriá¹am : B2 -vÄrakam
Åamate] Od gl. (yamaloke yo nÄrakaḥ narakasambandhÄ« daro bhayaá¹ Åamate ÅÄmyati)
nÄrako daraḥ] B2 nÄrakodarÄt
vÄyu ⦠punaḥ] R3 Od deest
vikalpe] B3 âdhikakalpe
tadvÄraá¹aá¹] B1 ins. ca
bhayaá¹] V2 ins. sa
In JMÂ 92b.
In JMÂ 92b.
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calaccÄmaravÄtena ká¹á¹£á¹aá¹ san1toá¹£ayen naraḥ | tasyottamÄá¹ gaá¹ deveÅaḥ stuvate svamukhena vai || iti2 ||342|| uttamaá¹ vÄ«janenotká¹á¹£á¹atÄá¹ prÄptam aá¹ gaá¹ hastaá¹ dehaá¹ vÄ stauti ||344|| uá¹£á¹akÄle tv idaá¹ jñeyaá¹3 yat santaḥ4 pauá¹£amÄghayoḥ | ÅÄ«talatvÄn malayajam api naivÄrpayanti hi ||343|| idam anulepanÄnantaraá¹ vÄ«janaá¹ | yat yasmÄt || iti á¹£aá¹£á¹ho5 vilÄsaḥ6 ||343|| tathÄ coktamâ7 na ÅÄ«te ÅÄ«talaá¹ deyam || iti ||344|| iti ÅrÄ«gopÄlabhaá¹á¹aviracite8 bhagavad9bhaktivilÄse snÄpaniko nÄma10 á¹£aá¹£á¹ho vilÄsaḥ11 ||6|| |
342Ká¹á¹£á¹a, the Lord of gods, with his own mouth praises the lifted limb of that man who pleases him by the breeze from a moving chowrie. Lifted limb means the hand that is raised up by fanning, or else it refers to the whole body. [â¦] 343But this should be understood to pertain to the hot season, as in the cold season of the months of Pauá¹£a and MÄgha the good do not offer even sandalwood paste because of the chill. This means the fanning that follows anointment.1 [â¦] As it is said: 344One should not offering cooling items when it is cold. |
san] R3 Pa B2 Od yas
iti] V1 V2 Va B2 B3 B4 Od Edd deest
jñeyaá¹] R3 B2 Od deyaá¹
yat santaḥ] B1 santaptaḥ
á¹£aá¹£á¹ho] V1 ante ÅrÄ«-
vilÄsaḥ] V2 B1 B4 deest : B3 samÄptaḥ
tathÄ coktam] V2 Va tathoktam
viracite] B2 Od Edd -vilikhite
bhagavad] V1 ante ÅrÄ«- : B3 ÅrÄ«hari-
nÄma] Od deest
vilÄsaḥ] V1 add. ÅrÄ«ká¹á¹£á¹Äya namaḥ
The idea is that as fanning follows anointment, if anointment is prohibited, so will fanning be.