Shikshapatri (Shlocks 26-50)
English
None shall speak even truth which is likely to cause fatal misery to oneself or to others and shall avoid company of ungrateful persons or shall ever acccept illegal gratification from anybody.
Gujarati
અને જે સત્ય વચન બોલવે કરીને પોતાનો દ્રોહ થાય તથા પારકો દ્રોહ થાય એવું જે સત્ય વચન તે કયારેય ન બોલવું અને જે કૃતધ્ની હોય તેના સંગનો ત્યાગ કરવો અને વ્યવહારકાર્યને વિષે કોઇની લાંચ ન લેવી.
Spanish
El no se completa hasta una verdad si traiciona a él oa otros. Y uno no se asocian con la ingrata por hijo y nunca tener sobornar a nadie.
Explanation
Svaparadrohajananam Satyam Bhashyam Na Karahichit |Honesty is almost certainly the best policy, however there are some exceptions to this rule. Lord Swaminarayan explains that one shall not speak the truth, if such truth results in harm to oneself or others. It is said that there is absolutely no benefit in causing harm to oneself or to others. One cannot attain Punya through such action. In this way, the consolidation of Ahimsa Dharma is foremost.
Shastras write: Svadrohat Tav Kopaha Parasampindya Cha Tathadharma - harm to oneself will simply invoke rage and harm to others is Adharmic (unrighteous).
Honesty is cherished in Hinduism. Truth (Satya) is one of the foundations of Dharma. But why is this so? Yajur Veda's Brahmana explains, 'Those who speak the truth are compared to feeding Ghee to Agni(fire). By so doing the fire burns brightly, thus an honest person exudes brilliance in much the same way. They are endowed with qualities of goodness which are representative of bliss and external salvation. However, those who lie are compared to putting water into the fire, thus extinguishing such brilliance. Such people have no brilliance and are forever endowed in sinful acts. Therefore one must always speak the truth.'
The Bhagwat adds, 'There is no bigger Adharma than that of falsehood.' Mother Earth - Pruthvi has said, 'I am competent and strong enough to bear all. But I cannot bear and support an untruthful person.'
Mokshadharma stipulates, 'Falsehood is Tamo Guni (bad nature or darkness). From such Tamo Guna is born corruption. Falsehood is Adharmic, which is Tamo Guna incarnate. From Tamo Guna is born external pain and suffering.' Therefore we must always speak the truth.
Having said this, we are told to lie in certain situations. In Brahucha Brahmana Grantha it explains, 'We must never speak falsely. By speaking falsely, one disgraces oneself. However, if by speaking the truth, one causes harm to oneself and others, then in such situation one must lie in order to save oneself and others from harm.'
Shrimad Bhagwat offers other situations where it is acceptable (and without sin) to lie, 'One should never speak falsely. Those who do not become renowned. Such persons are considered dead, though they are alive. However, if necessary, one may speak falsely in the following situations: (1) in front of a woman (2) jokingly (3) at a wedding (4) to maintain oneself or provide for oneself (5) to save oneself or others from harm or even death (6) for a cow or Brahmin/Guru and (7) for non-violent purposes.'
Note, that there is emphasis of lying if necessary here. Some of the situations seem a little questionable. To lie in front of a woman is acceptable - this to many women may seem offensive but there is a good reason for this - women can't keep a secret! This isn't my personal opinion but is fact. The reason for this is that Maharaja Yudhishtira set forth a curse to all women, that they will never be able to keep a secret as Mother Kunta did not tell the Pandavas that Karana (Radheya) was their elder brother. Therefore, if something is to be kept a secret, then you may lie to women.
You may lie in order to get married say our saints. To slightly bend the truth or praise yourself more than what is true in order to secure a marriage, or praise a son/daughter in such a way, is without sin.
You may lie to maintain yourself, cows and Brahmins. Therefore you may lie to get some food or to get a job say. However, in all such causes you must have a limit. To wilfully and blatantly lie in such situations is undesirable.
Mokshadharma says, 'One should speak the truth which is not likely to harm anybody, which does not accuse anybody, is not deceitful, harsh or cruel and is not slanderous.'
Narad Muni has explained, 'The voice of truth is a means of morality and righteousness. It is a means to eternal bliss. The knowledge of the truth is difficult. However, Satya is that which acts for the welfare of all beings.' Hence Satya (truth) is Ahimsa (non-violence).
It is not always obvious what the truth is and so Linga Purana specifies what should be accepted as the truth. 'What is seen and heard, what is supposed (conclusive through knowledge), what has been experienced and what doesn't harm others; such is the truth.'
Yagnavalkya explains, 'After speaking falsely one should rectify the consequence of speaking false and then perform Prayaschit.' Kalidasa Raghuvamsa Kavya even forbids the use of lies jokingly, 'The great Dasaratha never spoke falsely. Even jokingly, with his close friend Indra he would never lie. Not only that, but he would not speak harshly against even his enemy.' Thus Dasharatha is praised for absolute control over his speech.
Now let us consider Lord Swaminarayan's further message:
Krutagnasangastyaktavyo Luccha Grahya Na Kasyachit ||
One shall never keep the company of 'Krutagnas' the ungrateful that take bribes from other. Those who do not appreciate the help given to them are Krutagnis. Shatanand explains: Krutagnasyatipatakitvat - Krutagnis are sinful degenerates and so should never be associated with. Those who do not appreciate others especially for their help are the worst types of people and are not worthy of existence. Deval Muni says, 'Prayaschit for various other great sins are given but no such Prayaschit is given for a Krutagni.'
Mahabharat explains, 'Krutagnis who do not appreciate the value of friendship are the worst types of people.' Vidurji explains the consequence of these Krutagnis after death, 'Even Rakshases (devils) are not prepared to eat the flesh of these Krutagnis.' Therefore it is imperative that all contact with such people is broken. Those who speak to such people become party to the sins of that person.
Mitakshara explains, 'By speaking to, touching, breathing near, sitting with, staying with, eating with, performing a Yagna with, learning from, associating in weddings and otherwise with such sinful people leads to the sins of such people being absorbed by oneself.'
Also one must never accept bribes - 'Luccha'. Kashikhand explains, 'Bribery money and money from a gamble should never be accepted.' Virat Parva (of Mahabharat) explains firmly, 'Those who take bribery money should be killed.' Yagnavalkya in Rajadharma says, 'Those who live off bribed wealth should be stripped of their wealth and thrown out of the city.' Manu in his Smruti explains, 'Those who take bribery money should be severely beaten.' Virat Parva adds, 'Those who accept bribes are made to suffer. Their families also suffer and indeed their future generations suffer as a result.'
Therefore it is important that money is acquired through honest means and never bribed out of a person. Similarly we must always watch whose company we take. These messages are for the benefit of man. By obeying these we surely will live a pleasant and fruitful life. Those who break these commandments are eternally made to suffer.
Gujarati
અને ચોર, પાપી, વ્યસની, પાંખડી, કામી તથા કિમિયા આદિક ક્રિયાએ કરીને જનનો ઠગનારો એ છ પ્રકારના જે મનુષ્ય તેમનો સંગ ન કરવો.
Spanish
Ninguno se ha asociado a sí mismo con los ladrones, los pecadores, los impostores religiosos, hipócritas, las personas libidinosos o adictos a la.
Explanation
Markandeya Purana gives us an extensive list of people, places and situations to stay away from:1. Those supposed 'Pundits' who teach the wrong things and who behave inappropriately (contrary to Vedic laws).
2. Those people who have pride and who are intoxicated with themselves through the progress they have achieved.
3. Those who preach incorrectly, such as fictitious philosophies which are against Vedic laws.
4. Those who are discourteous and immodest.
5. Those of bad conduct.
6. Those who steal.
7. Those who question everything.
8. Those who spend too much.
9. Those who are selfish.
10. Those who hold a grudge and seek revenge.
11. Those who speak lies.
12. Those who are cruel.
13. Those who are strong and powerful.
14. Those who are poor.
15. Those who are slanderous.
16. Those who rely too much on destiny - attitude of being born as a sinner.
Those who associate with these types of people adopt the bad qualities of these persons. Thus all of these qualities are undesirable and so one should never associate with such people. Hansa Gita has explained, 'Those who associate with or serve a saint adopt the saintly qualities of the saint. Those who serve an unsaintly person (a person with bad and sinful conduct) adopt his unsaintly qualities. Similarly those who serve a Tapasvi (performer of penance) receive the fruits of the Tapasvi and himself exudes the brilliance of the Tapasvi. In this way, man becomes coloured by the nature he associates with.' The last message in the previous quote amplifies the Gujarati saying - 'jevu sunga tevu runga'.
Vanaparva of Mahabharat says, 'Association with inferior people lead to one's mind also becoming inferior, association with mediocre people leads to oneself becoming mediocre and association with superior people leads to one's own mind, intellect and self becoming superior.'
Skanda Purana's Vasudev Mahatmya explains, 'One's actions are contrived from one's association with various Shastras and types of people. Therefore one must never associate with immoral people.'
Manu explains, 'Those who associate with sinful people must perform the Prayaschit of the sinful person who commits such sin in order to nullify his sin of association.' Disassociation must be nine-fold, as outlined by Brihaspati: (1) to sleep with, (2) to sit with, (3) to sit in line with (Pankti), (4) to drink with, (5) to eat with in a line, (6) to perform a Yagna with, (7) to learn with, (8) to marry with and (9) to eat with generally. Vidurji explains, 'Those who do not associate with these various sinful persons are eternally happy and comfortable in life.' Shatanand also adds that one should not associate with the very ill, as such consequence is also imminent.
Therefore Lord Swaminarayan writes this Shloka to save all his disciples from such consequence of misfortune, sin and misery. He specifies six types of people which he feels are the worst kinds of persons and which cover all undesirable persons. He mentions thieves (Chor), sinners (Papi) and addicts (Vyasanis) which includes all eighteen Vyasanas mentioned by Manu, as well as the drugs such as tobacco, heroin etc. He also mentions people who are unrighteous (Pakhandi) who are bent on worldly and lustful desires (Kami) and who are deceitful (Kimiya).
All such persons have no place in society and so it would be ridiculous for us, devotees of God to associate with them. They are an insult to mankind and we must never associate with these people and become party to their sinful ways.
English
None shall associate himself with those persons, who under pretext of preaching religion or devotion to God, seek wealth, women and worldly pleasures and commit sins.
Gujarati
અને જે મનુષ્ય ભકિતનું અથવા જ્ઞાનનું આલંબન કરીને સ્ત્રી, દ્રવ્ય અને રસાસ્વાદ તેને વિષે અતિશય લોલુપથકા પાપને વિષે પ્રવર્તતા હોય છ તે મનુષ્યનો સમાગમ ન કરવો.
Spanish
Ninguno se ha asociado a sí mismo con las personas, que bajo el pretexto de predicar la religión o la devoción a Dios, buscar la riqueza, las mujeres y los placeres mundanos y cometer pecados.
Explanation
Lord Swaminarayan, in this Shikshapatri has emphasised the importance of disassociation. He has put much effort in pointing out that association with various types of people, often sinners, is just as bad as committing the sins themselves. For this reason to associate with these sinners is undesirable.The Lord in this Shloka brings up a point that is very relevant today. There exists many pseudo Bhaktas and Gnaanis who use their knowledge and cunning nature unscrupulously, to act wilfully for personal gain. Those who act in this way insult the Gods, says Shatanand.
Padma Purana explains, 'Those who use their strengths (of knowledge and devotion) corruptly and thereby commit sin, can never redeem their sins, by any penance.' Goswami Shree explains, 'Those who act in such a way are guilty of sin. Such people, who are otherwise destined for salvation, are made to repeatedly endure the bondage of births and deaths.' Therefore such acts destroy righteous actions.
Similarly one should never act as though they are God. They should never impersonate God. Those who do are made to suffer in hell. They are great sinners and so association with such people is also unacceptable.
Hankering after women and wealth are great sins alone. However those who use their Bhakti and Gnaan to aid these acts are the worst of sinners. Those who promote their 'divinity' can never be trusted. Association with such persons or groups will never attain Mukti.
English
None shall ever hear or believe in the Shastras which clearly refute (the name, glory, form and existence of) Lord Shri Krishna and his incarnations.
Gujarati
અને જે શાસ્ત્રને વિષે શ્રીકૃષ્ણ ભગવાન તથા શ્રીકૃષ્ણ ભગવાનના જે વરાહાદિક અવતારો તેમનું યુકિતએ કરીને ખંડન કર્યું હોય એવા જે શાસ્ત્ર તે કયારેય ન માનવાં અને ન સાંભળવા.
Explanation
Those Shastras that do not accept the various incarnations of Shree Krishna - Krushnakrushnavatararam - thus any of the twenty-four incarnations such as Varaha, Kurma, Buddha, Rama etc., should never be believed - Shastraari Na Manyani Kadachana. Such Shastras are not true Vedic scriptures and so are not worthy of any respect.There are so many Shastras that argue the various forms of God - Sakaar (of form) and Nirakaar (formless). Those Shastras which preach the Nirakaar form, explaining that God is never Sakaar, should also be disregarded. Such books are considered as inconsistent with the true Vedic beliefs.
In the Bhashya upon the 29th Shloka, we look deeply at the greatness of God Shree Krishna and the various qualities of God. In Shrimad Bhagwat it is written: 'Rig Veda, Yajur Veda, Sama Veda, the Upanishads, Sankhya Shastra, Yoga Shastra and Shastras which sing the greatness of 'Bhakta', were accepted by Mother Yashoda to be incarnate in her son.' Krishna is the knower of the Vedas, whose beautiful pastimes are sung by those with knowledge. He is the one who creates, sustains and destroys the universe. By beckoning him through Vedic Shlokas, one becomes enveloped in happiness.
Shruti explains: Sarve Veda Yatpadmamanti - 'The Vedas are his lotus feet.' Smruti further explains: Vedaischa Sarvairhameva Vega - 'Only I alone, through the Vedas, should be understood and studied.' Also - Vasudevpara Vedaha Narayanapara Vedaha - 'The Vedas are Vasudeva and Narayan incarnate.' Therefore those Shastras which deny the greatness of God, Shree Krishna and the Vedas are to be disregarded as they instil falsehood.
Shree Shankracharya has said, 'God is to be recognised and meditated upon as the Vedas incarnate. The Vedanta, Adhyatmic Shastras, Puranas and Satvat Tantras (Shiva-Parvati discourses) all glorify the fact that God is the cause of supreme consciousness and the destroyer of darkness.' Therefore these Shastras should be studied.
In Vishnu Sahastranaam Bhashya, it is explained that Krishna is the Vedas incarnate: Satchitanand Rupaiya Krushnaklishtakarirni Namo Vedantavedaiya Guruve Buddhishakshire - 'He is Satchitanand Rupaiya (of truth, existence and bliss), through which he uplifts his followers. He is Vedanta embodied and the Guru. He is the witness of intellect. To him, Shree Krishna, I humbly pay homage to by bowing before.' Thus only Krishna and his incarnations, the Vedas and other such Holy Scriptures are worthy of praise and study. Those who follow other untruthful Shastras receive sin for their actions, explains Yagnavalkya.
Now Shatanand goes into in-depth detail about the nature of God. Specifically he refutes the arguments by pseudo-Vedantins, who claim that God is always and everywhere formless (Nirakaar).
He explains the various attributes as outlined by Shrutis. Firstly the Nirakaar aspects of Parabrahman are: without lustre, without action, peaceful, without error, without beatitude, without qualities and without senses. Along with this are the Nirakaar aspects of Brahman: without vital breath, without mind, white, without hands or feet.
The Sakaar qualities of God are now given: Gnaha - the knower, Guni - with qualities, Sarvavidaha - master of knowledge, Dharmavaham - upholder of Dharma, Papnudam - destroyer of sins, Bhavesham - regulator of qualities, Gnaatvatmasthamamrutvam - the eternal indweller of Atma, Vishvadam - the light of the universe, Devtanam Paramcha Daivatam - the greatest of Devas, Patim Paatinam - the husband of husbands, Parmam Parastad - higher than the highest, Vidaam Devam Buvaneshamiyam - the regulator of the universe, Taamisvararam Param Maheshvaram - the greatest of Ishwaras.
He then gives the nature of Atma: without fault, without old age, without death, without desire, without thirst or hunger, the indweller, the master of qualities, with good motives, true thinking, with all desires, with all smells and with all tastes.
Shatanand explains that words such as Nirguna etc. are imprecise in definition and so should be disregarded. God's form is Divya (divine). It is beyond specific notions of form and formless categorisation.
Vayu Purana has explained that God has six limbs: (1) Sarvagnaata - omniscient or all-knower, (2) Truptira - satiated or satisfied, (3) Anaadibodhaha - with endless knowledge, (4) Svatantrata - independent or free, (5) Nityamaluptadastiha - forever with fair vision or outlook and (6) Ananta Shaktischa - with eternal strength.
Vishnu Purana explains, 'God is beyond the qualities of the three modes of nature (Satva, Raja and Tama). He is beyond the ordinary and is extraordinary.' Padma Purana adds, 'Mention of God as Nirguna (devoid of qualities) is termed as ordinary and so should be rejected.'
Ramanujacharya has propounded in his Vishishtadvaita philosophy: 'God's nature of offering salvation typifies his Saguna (with qualities and form) nature. He is therefore beyond the ordinary nature of Nirguna.' Thus God does have a form which is divine and personable. None should think that God is without body. Such questions arise because we are not able to realise the true nature of God due to the incapacity of the human senses. God has form, which can be seen by those who have divine vision as explained in Shastras.
Shatanand explains how to have such Darshan of God. Sanatsujaat and Yagnavalkya explain, 'Yogis who meditate upon God, which resides within the Atma, are able to have vision of the eternal God Supreme.'
Shankracharya explains, 'Those who through renunciation, study, strictness, devotion and absolute meditation, understand the nature of God are freed from the darkness of worldly life.' Smrutis further explain the realisation of God as Sakaar, 'Yogis control their senses and steady them within the mind. They then steady the mind within the Atma (soul). After which, they are able to have Darshan of God Supreme. He is without smoke, but burns like the fire. He is with lustre like the sun; he is like a flash of lightening. Such is he, who is seen by Muktas and Yogis (realised souls) within their hearts. Those who eat less, have a pure mind and who are great intellectuals are able to see God in his greatest of forms.'
Now Shatanand explains the difference between Atma and Paramatma: Atma is a Jivatma's speech. Jivatma is the body of the Paramatma. Jivatma is that which is within the body, which through delusion enjoys worldly pleasures. Only when he is able to realise that he is separate and distinct from Paramatma, which resides within him, is he freed from desire and sin and thus enters the path of God Realisation. Therefore Shrutis preach the distinct nature of Atma and Paramatma. Those that view God in any way other than that described in Sat-Shastras are destined for the hells.
God, who is beyond Maya (illusion) and who is real, must therefore have a place of residence. Thus Shatanand explains the Lord's heaven - Akshardhaam. Chandogyopanishad explains, 'The Lord's abode Brahmpura is true and real (Etat Satyam Brahmpuram). This Brahmloka is free from undesirable qualities.' Mundak Upanishad explains, 'The divine Brahmpura is the abode of Parabrahman.' Thus God is real and he has a place to reside, which is also real. It is also written that the universe resides within God's Dhaam.
Shrimad Bhagwat Gita explains, 'Those Brahmnishtas who go to the heavens are able to attain God. The Sun, Moon nor the Fire need illuminate it. Once there, they never have to return. Such is my great Dhaam.' Mokshadharma explains, 'After reaching the eternal heaven, I became fully satiated.' Bhagwat explains, 'God, who is beyond the darkness of Maya, showed his heaven to the Govarias (cowherds). Genuine, knowledge, eternal, full of lustre and endless is such Brahman Dhaam. Munis (saints), free from the three modes of nature are forever meditating upon God's Dhaam. This great Dhaam called Aksharbrahman, is where the supreme Lord Vishnu resides.'
Shatanand now explains the types of people that are promoted to the heaven: 'O Uddhava - Those who act in accordance with the path ordained by myself, who are beyond Kala (time) and Maya (illusion), blissfully attain my Akshardhaam.' Similarly Shastras explain, 'Those with a controlled mind, peace and who have overcome their senses, are promoted to the greatest of heavens.'
Shastras have explained this great Dhaam of God as Vaikuntha or Goloka. Chandogya Upanishad has explained that Brahmcharya (celibacy) is a means to Brahmloka. Similarly Gita says: Yadichanto Brahmcharyam Charanti - 'They follow the code of Brahmcharya in order to attain the heavens.'
Lord Vyaas has explained that all other heavens are like hell compared to the great Brahmloka. Mahabharat explains, 'Brihaspati's, Vayu's, Vishvadeva's, Sadhyadeva's, Ashvinikumara's, Rudra's, Aditya's, Vasu's and all other Devta's Lokas (heavens) seem like Narak (hell) compared to Paramatma's abode.' Thus the Dhaam of Lord Hari is the greatest and best.
Now Shatanand explains the fact that God is one, but at the same time exists everywhere - he is omnipresent. To say that the Sakaar Lord (having form) cannot exist in this way everywhere is completely false. The Sun, which is real and with form (as a planetary body) is able to be omnipresent through his rays. Thus the sunlight is able to enlighten the world around us. In this way, the Lord is one in the heaven, but is omnipresent throughout the whole universe. This is explained in Svetasvatar Upanishad also.
God can exist in numerous forms just as the moon can have many reflections of it in the river. In this way, God, in his numerous forms, is able to reside within everything and everyone. He is able to take multiple forms and exist separately everywhere. Existing in this way, he gives the fruits of their actions to individuals, as he is witness to their actions. God is within everything and everything is within God. And so God is omnipotent, omniscient and omnipresent - the all power, the all knower and the all pervader. The Lord is all of these whilst maintaining his Sakaar (with form) nature.
Now Shatanand glorifies Paramatma as none other than Shree Krishna. In the earlier Shrutis, the name Shree Krishna does not appear. However, none should question the supreme Godhead of Krishna thinking that it is somebody else. Vasudeva Mahatmya succinctly states: Shreekrushnaha Param Brahman - 'Shree Krishna is Parambrahman - the supreme Lord.'
Great Munis and saints such as Vyaas and Shreedhar Swami as well as various Shastras such as the Bhagwat, Puranas etc. have all spoken of Shree Krishna as Parabrahman. In Shrimad Bhagwat, God was often referred to as Shree Krishna even before his Avatar, i.e. Krishna was born in Dwapara Yuga but reference to Shree Krishna as God is given much earlier in Satya Yuga: Pruthu Raja's story reveals - Ariradhiyishuha Krushnamcharatap Uttamam - 'Devotion to Lord Shree Krishna is the greatest of penance.' Ajamil's story also reveals: Ajamilopyathakarya Dutanam Yamakrushnayoha - 'Ajamil listened to the servants of Yama and Krishna.' Bharat's story also reveals: Sa Mam Smrutirmrugdehepi Vir Krushnarchanprabhava No Jahati - 'Even in the body of a deer, I am not able to forget my devotion to Shree Krishna.'
Indeed Shatanand continues to state quotations from Prahlad Charitra, Dhruvakhyan, Puranjan Akhyan, Yayati Charitra, Vrutrasura Katha, Vyaas-Narad Samvada, Rudra Gita, Prachetas Akhyan, Nimijayante Samvada, Punsavan Vrata, Janmaprakarna, Shree Goswami and Shree Vallabhacharya Samavada, who have all spoken of Shree Krishna as being God Supreme and the highest aim. Shatanand adds that Ramanuja in Gitabhasya, Shankracharya in Vishnu Sahastranaam Bhashya and Shreedhar Swami in Bhagwat Tika have all spoken of Shree Krishna as Parabrahman.
Shree Madhusudan Saraswati in his Gita Bhashya writes, 'Radiant with flute in hand, who moves like the rain, with yellow clothing, with beautiful lips (like ripen fruits), with a face like the full moon, like the petal of a lotus flower and who is with beautiful pointed eyes, such is Shree Krishna who is incomparable and unique. None other has such qualities.' 'Those who do not accept Krishna as Parabrahman are Asuras (demons).'
Shree Krishna is Parabrahman for he himself has said in the Gita, 'Those who know of my divine birth and actions are never again born upon this earth after leaving the body. O Arjuna, such persons attain me.' Therefore one must understand the manifestive form of God (Avirbhava), the divine form (Bhagwat Rupa), the eternal form (Nityaparnu) and the supreme form (Satchitanand) of God.
Through Gnaan (knowledge) one must understand the nature of God and never to believe those Shastras which are contrary to true Vedic beliefs. The great Baadrayana (Lord Vyaas), the greatest amongst the knowers of the Supreme commands, 'Truthful, the knower, eternal, blissful, with attractive form, whose greatness cannot be fully comprehended, yet is visible through the Upanishads, who exists in his numerous forms (Amayikparnu) and who is supreme (Satchitanand Roopa), such is God Supreme as explained in Vaishnavtoshirni.
Those Shastras which are contrary to this, which destroy such greatness of God, should never be believed.' Varaha Purana forbids the study of these Shastras, 'Those who reject My true Shastras and read other scriptures are born again and again.' Those who write these refutable Shastras are considered an enemy to true Vedic beliefs. Mahabharat's Mokshadharma (96 Adhyaya) explains, 'Those who do not understand the true nature of Shastras are foes of true Shastras. They are considered as thieves. Followers of such refutable philosophies are hypocrites and are deluded into Nirguna (formless) aspects. They are never able to realise the true nature of God. They, with Tamoguni (impure) body, forever stay defiled.'
Shatanand now introduces the concept of Maya. Firstly he explains that Maya is without effect in the heavens. Indeed all such backward forces have no effect there. Maya is described as darkness but is also the cause of creation of the universe, according to the Bhagwat. Maya is the cause of disgrace. Vaishnavtosharni explains, 'Maya is ignorance and an obstacle of unsteadiness. Such Maya (known as Apara) is never associated with God.'
Now is introduced a second type of Maya. The first type, which results in illusion and arrogance, has been already termed as Apara Maya. The second type is termed Para Maya. This Maya is described as the very consciousness of Paramatma - his animate life force. Shrutis explain that it is his strength, his active force. They further explain - Mayagach Prakrutim Vidhyad - 'Understand Maya to be Prakruti (nature, cause of creation, fundamental quality)'.
Shree Vishnu Swami writes, 'The skilful disposition of Lord Satchitanand's power is Maya'. Such Maya is often called Yoga Maya and is his divine sport. Yoga Maya is considered an integral part of God - it is not separate, as it obeys the Lord's wishes always.'
Shree Vishnu's Bhagwati Maya has deluded this world (as it is difficult to understand). Such Maya, through instruction from God, incarnates upon this earth to fulfil the Lord's cause (just as she aided the Lord during Krishna Janma).
Vishvaprakash Kosh explains: Maya Dambhe Krupayam Cha - 'Maya is hipocracy and favour.' Similarly Maya has been explained as intellect, compassion and illusion also. Those who are privileged to obtain the heavens become free from Maya inherent in the physical body. God is always beyond Maya as he is supreme and eternal. He is great and beyond ordinary mortal influence. He is the cause of the creation, the maintenance and destruction of this universe and there is nothing beyond his power. Therefore one must understand the nature of God as outlines by Sat-Shastras and never be led astray by those false Shastras which teach the wrong Vedantic philosophy.
Swami Shatanand, in this Shloka has gone to great depth and length to clarify the true nature of God. Such subject is difficult to comprehend and indeed comment on in such a small space and so one should refer to the other scriptures relevant to this subject. The commentary of this Shloka is by far the longest in the whole Bhashya of Shatanand's covering wide ranging issues which are interesting and at the same time difficult to grasp. I therefore hope that readers can understand the underlying principles. I hope that this has been an accurate translation and the various omissions (due to its length) have not caused any loss of information.
English
None shall ever drink water and/or milk (including all kinds of edible oils) unfiltered nor shall use water containing many insects for purposes of bath, etc.
Gujarati
અને ગાળ્યા વિનાનું જળ તથા દૂધ તે ન પીવું અને જે જળને વિષે ઝીંણા જીવ ઘણા હોય તે જળે કરીને સ્નાનાદિક ક્રિયા ન કરવી.
Spanish
Ninguno jamás tomará el agua o la leche sin filtrar y lo impuro o agua contaminada para el baño o cualquier otro propósito.
Explanation
Agalitam Na Patavyam Paniyam Cha Payastatha ||One shall never drink (Patavyam) water (Paniyam) or milk (Payastatha) unfiltered (Agalitam). Shatanand writes that filtration must take place using a piece of cloth - Galitam Vastraputam. Something used other than a cloth is considered unfiltered and so should be taken note of.
The Smrutis explain, 'Water from a leather pail and water unfiltered are like meat. (Charmavari Bhavenmaisam Maisam Toyamgalitam). Also, Gavya (milk, yoghurt, lassi, butter and Ghee) kept in a metallic pot (Tamba) is like liquor.' Therefore Shatanand says that to drink unfiltered water results in the sin of eating meat.
Shatanand here clarifies the point of Gavya kept in Tamba Patra. He explains that Gavya other than Ghee is like liquor. Also milk and other such substances, kept in a Tamba for purposes of Deva Pooja, Yagna, milking, serving or for use by an ascetic is acceptable. Similarly milk kept in a Tamba pot, whose skin has not been removed is acceptable also.
Shatanand explains that unfiltered milk should never be drunk. Sometimes such milk may contain tiny hairs from the body of the cow. For such instance of drinking milk containing hairs, Prayaschit is written by Pracheta: 'Those who inadvertently partake of a nail, hair, mud, metal or clay etc. even once, should fast for an entire day to cleanse themselves of such sin.' Also Ghee (or butter) bought should always be cleansed by filtering. Often such things purchased may contain hair, insects etc. and so careful use of these is required.
Harit Muni in Mitakshara explains, 'Those who eat insects, worms, dirt or water containing these should live off Gomutra (cow urine) and Gochaarna (cow excrement) for three days as Prayaschit, to nullify such sin.' Smurtis further explain that filtered water will stay pure for six hours and after such time has elapsed it should be re-filtered. Also, it is written that one who drinks without filtering, just once accumulates the sin accumulated by a fisherman in six months.
Snaanadi Naiva Kartavyam Sukshmajantumayambhasa ||
One should never bathe in water that contains small organisms. Such water should never be used to wash hands or feet, wash clothes or cutlery. Those who ignore this commandment are the cause of death to many such organisms and so break the great Dharma of Ahimsa. Those who act contrary to the Lord's words are born again and again upon the earth as insects.
English
None shall ever take medicines which are mixed with meat and/or liquor–wine or with both; or take medicines given by physician whose antecedents are not known.
Gujarati
અને જે ઔષધ દારુ તથા માંસ તેણે યુકત હોય તે ઔષધ કયારેય ન ખાવું અને વળી જે વૈધના આરણને જાણતા ન હોઇએ તે વૈધે આપ્યુ જે ઔષધ તે પણ કયારેય ન ખાવું.
Spanish
Ninguno jamás tomar el medicamento que contiene grasas o alcohol, y que es prescrita por un médico cuya conducta y carácter se desconoce.
Explanation
Manusmruti explains a course of action for such sin: 'Those who partake of medicines which contain liquor even accidentally should perform the ritual of purification - Sanskar.' Marichi Smruti says, 'Those who partake of medicines containing flesh (animal extracts) should perform Taptakruchravrata in order to redeem one's sins.' Taptakruchravrata is a very strict course of fasting involving numerous days of consecutive fasting amongst other purification rituals.The Lord instructs that we go only to those doctors who are reputed, who have complete knowledge in the field of medicine and pharmacy. Only such Ayur Vedic doctors who are versed in herbal remedies should be consulted and not those who are likely to prescribe alternatives containing liquor or animal contents.
As mentioned, there is a science of Medicine in Vedic terms. Our great Hindu Sanatan Dharma have many subjects of study all stemming from the Vedas. Shastras speak of sixty-four such sciences and arts which Lord Shree Krishna is famed to have mastered in merely sixty-four days. Many of these sciences have western equivalents and indeed these western equivalents are often based on our Hindu teachings: Ayur Shastra (study of medicine), Jyotisha Shastra (Astronomy), Shilpa Shastra (Architecture), Gandharva Shastra (music and dance), Dhanur Shastra (military strategic science), Niti Shastra (politics) etc.
Ayur Veda is much more than just Medicine, it is the 'Art and Science' of healthy living, which utilises foods, spices, herbs, colours, metals, gems and sound to overcome illnesses, promoting health of the body, clarity of the mind and tranquillity of the spirit. It is believed to be the oldest system of medicine in the world. It is also believed that our Ayur Veda influenced the Chinese system of medicine. Indeed its influence can be recognised all over the world.
Ayur Veda Shastra in it's true sense is brilliant as it does not promote the use of alcohol or flesh as a means of curing illnesses. For this reason the Lord forbids the use of such medicines when vegetarian and non-alcoholic substitutes exist. Those who are knowledgeable in our old Ayur Veda system of medicine can only provide such alternatives though. Therefore only these Doctors should be referred to; who are able to prescribe alternatives.
English
None shall ever excrete, urinate, or spit at the places prohibited by the public or by the scriptures.
Gujarati
અને લોક ને શાસ્ત્ર તેમણે મળમૂત્ર કરવાને અર્થે વજર્યા એવાં સ્થાનક જે જીર્ણ દેવાલય તથા નદી તળાવના આરા તથા માર્ગ તથા વાવેલું ખેતર તથા વૃક્ષની છાયા, ફૂલવાડી, બગીચા એ આદિક જે સ્થાનકને તેમને વિષે કયારેય પણ મળમૂત્ર ન કરવું તથા થુંકવું પણ નહીં.
Spanish
Ninguno jamás excretar, orinar o escupir en los lugares prohibidos por el público o por las Escrituras.
Explanation
Now describes the places which have been prohibited by society : Compounds of the houses, political places and places of armoured Mohammedan. The places which have been prohibited by the scriptures as per Skand Puran : the cow-shed, molehill, water, ashes, ditch filled with insects, standing position, road, Guru, woman, God and in the places like cultivated land, river bank, sand of river bank, old temple, street, clean place, and when one is open headed these are the places and the situations which have been prohibited for answering a natural call or passing urine or spitting. Passing urine or spitting have been indicated separately as both of these are in a larger number of frequencies and one may, out of his laziness commit the sin of using prohibited places or situation. Therefore they, have been indicated so as a precautionary measure.
English
No one should enter in or go through a door, not meant for the purpose or camp in a private place without the permission of its proprietor.
Gujarati
અને ચોર માર્ગે કરીને પેસવું નહિ અને નિસરવું નહિ અને જે સ્થાનક ધણીયાતું હોય તે સ્થાકને વિષે તેના ધણીને પૂછયા વિના ઉતારો ન કરવો.
Spanish
Ninguno entrará o saldrá de un lugar a través de un nuevo - su portada y no vivir en un lugar sin el permiso de su dueño.
Explanation
Means such small door by which the occupants of the house escape out in the case of indoor emergency. By such a door. No entry or no exit through such a small emergency door. Yagyavalkya smriti prohibits two things: not to see the cow feeding milk to its calf and not to enter the house from an unauthorized small door. Manu Smriti has said that the entry should not be made through an unauthorized door in a village or town. Kashi Khand also says that one should not enter his own or other's house through an unauthorized door.Means the house which has owner as guard, or such inn should not be occupied for overnight stay without the permission of the owner. It is intended that stay without such permission may generate anger in the owner and tension may take place between the occupant and the owner and may lead towards a fight. Yogishwar Smriti says, others bed, other's seat, garden house and the vehicle if not permitted for the use by the owner, should be left. And no eatable should be accepted from the one who is not an Agnitri. Mitakshara treatise says that the permission from the owner is a must even for a short stay like noon-time or a short rest again the sun. Now, in explanation to what means 'to ask'? Treatise says - to take permission means to ask for sitting at the place and also to inquire about the caste etcetera of the owner. If not inquired about such things one may become prey to the people's criticism if he stays there and the owner of the place happens to be a person from lower caste or community. Though the place may be neat, clean and peaceful the stay will not be an acceptable stay by the society - and will attract the atonement for such stay. Here in this, the word is 'owned', as such, the places, which are not owned by any particular person, are not prohibited. Those can be utilized. Muni Vashistha had listed such places : forest, rivers, and mountains. Shrines, caves, temples, and molehills have no owners.
English
Male followers shall not here religious or philosophical discourses from females nor shall they enter into arguments with them or with a king or with his men.
Gujarati
અને અમારા સત્સંગી જે પુરુષમાત્ર તેમણે બાઇ માણસના સુખથકી જ્ઞાનવાર્તા ન સાંભળવી અને સ્ત્રીઓ સાથે વિવાદ ન કરવો તથા રાજા સંગાથે તથા રાજાના માણસ સંગાથે વિવાદ ન કરવો.
Spanish
Hombre no se escucha a las mujeres la entrega de discurso o narración de las historias divina de los dioses y no entrará en conversaciones con una mujer o una regla o con sus asociados.
Explanation
Knowledge means the knowledge of the form of soul and supreme soul, egolessness, straightforwardness etc virtues as described in Geeta. Knowledge of all those things. Discourses mean the narrations about God and the great kings. Things, which describe the Loka are called Varta. The thing by which one gets knowledge of the form of God is called Gyan (knowledge). And science of such knowledge means philosophy. Varta word stands for the qualities like narration etc. Dharm sangraha says- not to sing with women, not to sleep with women, not to walk along with her, not to listen to a story from her mouth, not to tell Katha to her in isolation. The reason is if there may be some attachment in listening to such, it may create an unbreakable bond. Shrimad Bhagwat has said that attachment and bond created out of man's company of a woman or her companion is unbreakable and such bond can not be created by any thing else. See the power of my miraculous Maya in the form of a woman, who is the winner of the horizons and crushes one under her feet by the mere raising of her eyebrows." Who knows the character of the woman, whose face is like a lotus of spring season and whose words are sweet like nectar but the heart is sharp like a razor's edge ?" It is also said that occasion with a woman by a learned person is equally binding to such a wise person." A scholar becomes still against a witty woman" etc. Vidurniti says, "Those dependent people who are residing in the region where the ruler is a lady, or a cheater or a child, ruin them selves like a stony boat which sinks and destroys itself in the river flow."Herein the word 'woman' is in singular but while interpreting, should be considered for whole woman race. Man should not establish dialogue with woman; means that man should not argue against her. It creates a web of misunderstanding and misinterpretation due to their foolishness - and results ultimately into trouble. Shri Mahadevji had described following bad qualities of woman : lies, courage, illusion, foolishness, greed, impurity and cruelty. These bad qualities are natural for a woman. Agatsya Muni had said in Ramayan, "Smartness of the lightning, sharpness of the weapons and quickness of the eagle and the wind become weak before a woman."
In a similar fashion, one should not argue with the king or his subordinates. The reason is, they are strong and may not accept the words. One should not argue with his father and mother. Braihanmanu has said, "One should not argue with woman, king, royal servants, guests, maternal uncle, aged person, child, perplexed one, Acharya, medicine man and hot tempered person. One should not argue with a person who has knowledge of the Vedas.
English
None shall insult one's Guru, a very great person, a person highly placed in society, a learned man and a man with arms.
Gujarati
અને ગુરુ અપમાન ન કરવું. તથા જે અતિશય શ્રેષ્ઠ મનુષ્ય હોય તથા જે લોકને વિષે પ્રતિષ્ઠીત મનુષ્ય હોય તથા જે વિદ્વાન મનુષ્ય હોય તથા જે શસ્ત્રધારી મનુષ્ય હોય તે સર્વનું અપમાન ન કરવું.
Spanish
Ninguno se muestran falta de respeto a los preceptores, los superiores, las personas populares, académicos y de los armados con armas.
Explanation
Guru means giver of knowledge or the teacher. Deval had described the following as the Gurus or preceptors : Acharya, father, elder brother, king, maternal uncle, brother in law, savior, mother father, grand father, those who are from upper caste and uncle. It also includes those who are virtuous.Those who are famous for their virtues are called elders. Rishabhdevji had said in Bhagwat that services to such elders are the gate of devotion, and further had added that the company of the companion of woman is the gate of hell. Such great elders are with balance of mind, steady, peaceful, friendly and saintly. Sadhus are with the qualities like kindness, non-cheating and with other qualities mentioned above by God. Also not to insult the people who are respected in the society, kings and the servants of the kings. Not to insult those who are higher in caste, clan and race and those who are on higher side in behavior. Those should not be insulted who may be on lower side of caste etcetera but are virtuous and rich in prestige. Not to insult such Brahmins who are scholars of Vedas and Purans. Not to insult people who are holding weapon. Insult means disgrace. Act of insult to such people inflicts irreparable loss of everything. Such people should be respected. Yagyavalkya Smriti says that Brahmin, snakes and warriors should not be displeased. Also, one should respect those who are rich in knowledge, good acts, age, relations and wealth. Any Shudra who possesses these, should be repected. Shrimad Bhagwat also says, "One who insults great or elder people, loses his life, wealth, fame, religion, emancipation and the happiness of this and the other world. One, who is fallen due to his pride and is not respecting those who are the best in penance, knowledge, action and personal religion, is like a living dead. Such a person after his death, is confined to hellish punishment of hanging upside down in a salty mud and suffers unbearable pains." Skand Puran says, "Virtuous people too lose their life span and wealth on insult of a Satpurush." Anushasan Parva says, "Elders should not be insulted by harsh words against their painful treatment. Learned people have ranked harsh words and death equally. Further it is said that elders should not be called by their personal name or by singular address. Also had said, "Those who are desiring long life, should not disobey the warrior, Brahmin and snake, though they may be weak in appearance. Because they may be weak in appearance but contain deadly venom under their teeth." Guru Geeta says "Though a disciple may be wise, but should not call his Guru by an insulting singular address."
A disciple, who tries to defeat his Guru by such insulting way of singular address in arguments, becomes a demon in a waterless forest. Bhagwat also says, "Know the Guru as me. Never disobey his orders. Never be jealous of him. As all the Gods reside in a Guru. The disciples, who insult such respectable Guru, lose their wealth, relatives, friends and sons." Brihaspati had said, "One who makes angry a penant, snake, warrior or a married woman by his speech spells his own death.
The act of not giving way is an act of insulting. Anushasan Parva says, "Give way to a Brahmin, cow and weak people. Herein word 'aged people' has been used. This means well seasoned with depth of knowledge or one who is highly virtuous and one with plenty of wealth. Yagyavalkya Muni had said that the elder one with burden, king, scholars, woman, diseased, groom and bullock cart should be given way. the reason is, the king is the supreme and respected by the subjects, and the scholar is more respectable than the king. Scholar means one who is endowed with the knowledge or Vrata. Groom mean one who is ready for marriage and forthcoming householdership. Here word 'etc' has been included as such, moody, mad men and recluses should be included as per Mitakshara.
English
Nothing shall be done in a haste (without thinking over it). But (Dharma) virtuous deeds shall be done without hesitation, and one shall impart his knowledge to others. Everyone shall associate himself always with the men of good conduct and characters.
Gujarati
અને વિચાર્યા વિના તત્કાળ કોઇ કાર્ય ન કરવું અને ધર્મ સંબંધી જે કાર્ય તે તો તત્કાળ કરવું અને પોતે જે વિધા ભણ્યા હોઇએ તે બીજાને ભણાવવી અને નિત્ય પ્રત્યે સાધુનો સમાગમ કરવો.
Spanish
Nada se puede hacer a toda prisa (sin pensar sobre ella). Pero (Dharma) actos virtuosos se llevará a cabo sin vacilar, y uno se imparten sus conocimientos a otros. Todo el mundo se ha asociado siempre a sí mismo con los hombres de buena conducta y los personajes.
Explanation
No work should be started suddenly and without giving thought to it. Work should be started after giving enough thought and after consulting wise people in regard to that work, but should not be begun all of a sudden. Act without thought brings in troubles. The story of Achirkari Brahmin narrated in Shanti Parva of Mahabharat in an example of such acts. Dharm here, means religious work. Religious work should be carried out immediately on the mere Cropping up of such a thought. Because this will provide help in other world. Smriti says that only religion is helpful in the other world - nothing else. Religion is brisk in its speed. The intelligence and the thought arising from such intelligence may turn opposite in no time. As such, there is no harm in performing religious work on cropping up of thought or idea about it. Smriti says, wise one should earn wealth and knowledge with a firm belief that there shall be no old age or death but in performing religion one should always keep the idea in the mind that death has held his hair and may be its prey any moment. Moksha Dharm also says, "The assignments of tomorrow, should be carried out today, and those of next moment should be performed right now." Because death never waits and thinks about what is carried out by one and what remains still unattended."Also one should teach knowledge to a proper disciple-the knowledge which one has earned by serving his Guru sincerely. Herein the stress is on the greatness of the donation of knowledge. There are three great donations - splendid donations. Those three are cow, earth and knowledge. These three are the highest of the donations as per the Smritis. In the Dan section of Vishnudharmottar Puran it is said, "One who teaches knowledge earns place in Brahmlok. One who undergoes penance with a desire to pass on knowledge to someone earns great Brahmlok. Oh most fortunate ! Here in this Lok the greatest amongst the donations and penance is the donation of knowledge. Such donation fulfils all the desires of the donar. Nandi Puran describes fourteen types of knowledge: four Vedas, six Vedangs, one Dharm Shastra, one Puran, one Mimansa and one Nyay-Shastra. There are thousands of branches and sub branches of each. Dharm Shastra means Manu-Smriti. Purans means Brahm Puran, Padma Puran etc Purans. Amongst those fourteen, three are most important. Those three are Atma Vidya (Science of Spirit), Puran Vidya (Knowledge of Scriptures) and Dharma Shastra (means Knowledge of Laws of Moral Conduct). These three are above the fruits of donation, good acts and rewards. Amongst these three knowledge (Vidya), Brahm Vidya (Knowledge of Brahm) is the highest as per Garud Puran. "In knowledge, most important is Brahm Vidya. Therefore, Oh King! The donation of knowledge is the giver of all fruits. As per Manu Smriti, following only are qualified for learning : son of an Acharya, one who is desirous of serving, one who is to give knowledge, one who is religious minded, one who is pious and brotherly, one who is capable of understanding the books, one who can pay for, one who is of good nature and one who is our own, these ten are qualified for learning." "Yagyavalkya had also said, one who knows about his acts, one who is not betraying, one who is wise, one who is pious, one who is intelligent, one who is not envious, one who is saintly, one who is powerful, one who is brotherly, one who may give his knowledge to others, and one who can give money are qualified for learning. Further, Mitakshara treatise elaborates it by adding that though they may be in plenty or very little, but the existence of such qualities should be ensured. In Dan Khand of Bhavishya Puran, it is said that the celebate should definitely be taught. One, who donates gold to the performer of holy fire, donates knowledge to celebate and gives daughter to a man without children, gets the highest place in other world.
An untried and bad disciple should not be taught. Shruti had said, Vidya approached Brahmin for self-protection and said, "I am the treasure of wealth for you. Do not disclose me to one who is envious, complicated and not practising Vrata. Such care will make me stronger". Smriti also says, 'Vidya says to Brahmin that she belongs to him. He should protect her; and not donate her to those, who are envious. That would make Vidya more potential. Our great elder Chanakya has said, 'How could a teacher of bad disciple get the happiness ? It is good to die along with the knowledge than to transmit it to a bad-disciple. Laghu Chanakya says, A foolish disciple turns into an enemy in a later stage.
Daily means everyday. The firm believers of personal religion mean single - minded devotees of God. The devotees of Vishnu means those souls who are firm in their personal religion and whose sensual desires have extinguished. As per Vishnudharmottar Puran the saint means a person who has become free from the sense objects and has become self renunciated. The companionship of such saints means Darshan of such saints, their Poojan (worship) and Vandan. To be with them is to understand fully well their teaching and preaching. Muni Vasishtha had said that, one should visit the saint daily. Satsang means devotion of God. Therefore, Shrimad Bhagwat says that, as and when a roamer comes into the contact of a Satpurush of God, then through that Satpurush, he becomes a devotee of God. The Katha in the companionship of such Satpurush acts like a medicine for his mind, heart and the senses and gradually, through that Katha (discourse), he progresses gradually in faith, love and devotion - the path of redemption.
Those who are indecent and those who are almost like distracted, become single-minded devotees on serving Satpurush of God. It further adds: One's companionship with a Satpurush of God is million time better than heaven and emancipation. Then what else can be said: Mere remembrance of Satpurush of God, purifies the house of a devotee, then what else would not happen on his Darshan, his touch, on personal service to him and on offering an respectful seat to him ? Neither the shrines with the lakes nor the idols made of stone or mud, because they can purify after a very long period, but the saints would purify us just with a Darshan, "In these, it is said about general companionship of Satpurush, but the objective behind such companionship is the removal of attachment towards body and bodily relation. Therefore householders should practise this companionship. The same scripture says 'Oh king ! Though you reside in your palace, Submit all your household duties at the lotus feet of Lord Vasudev and serve the saints. You will get your self free from the attachment for body, woman and sons with the help of such saints. The process shall be so natural and steadily progressive that you will feel as if you are awakening from a dream. For this, the wise should leave the companionship of evil minded people and should make companionship with the saints. The saints are capable of destroying ill thoughts of mind through their speech. The Saints are the real protection for these perishable human beings. Saints are like a boat to the drowning people. Further it is said that "Food acts as vital-air for the living bodies and I am a real shelter for the sufferers. Religion becomes real wealth for a dying person. Saints are a real shelter for the people who are scared with the fear of death. Saints are the giver of the insight of the knowledge of ultimate, though the sun also gives the light, but that is external. Deities and companions are also saints. And the soul-who is I my self-is also saint. "Oh Lord Vishnu ! Those people who had the companionship of such saints who have been attracted like a bumblebee to relish the fragrance of your lotus-feet, become free from the attachments like body, sons, friends, estates, wealth and woman. 'One who does not serve the holy feet of Satpurush, remains untouched by the lotus feet of Lord which are the destroyer of evil.
English
None shall go with empty hands for darshan of Guru or of a Deity or of a King or shall ever commit breach of trust or shall praise oneself.
Gujarati
અને ગુરુ દેવ અને રાજા એ ત્રણના દર્શનને અર્થે જયારે જવું ત્યારે ઠાલે હાથે ન જવું અને કોઇનો વિશ્ર્વાસઘાત ન કરવો અને પોતાને મુખે કરીને પોતાના વખાણ ન કરવા.
Spanish
Ninguno irá con las manos vacías a un preceptor, deidad o regla (Algunos de regalo se debe tomar con, para ofrecerles.) Y no habrá quien la comisión de un abuso de confianza y no caer en la auto-elogios.
Explanation
Guru means one who gives secret hymn of Shri Krishna to us. Dev means God, personal God and the king means the head of the state. Guru, God and the king should not be visited empty handed. It hints at taking some gift to offer on visiting Guru etc. Shrutis says that Guru should be visited with Samidh. Here 'Samidh' represents the gift. Shrutis also mention that king and Guru etc should not be visited empty handed.Now the breach of trust. The breach of trust means; We promise or assure some one to protect him or promise to carry out his work but, thereafter, if we don't fulfil our promise or assurance of protecting him or doing his work, then it is a breach of trust or betrayal. Smriti says, one who kills by breaching trust is a biggest sinner. Now self praise and back biting of others destroy the Punyas. Brishma has said: Do not criticise others. Do not narrate your own praise. The virtuous and wise ones who act like this, earn glory and greatness. Praise of others should be done in a justifiable amount.
English
My followers shall never wear clothes so thin and fine as would expose their limbs for such clothes are considered indecent (bad).
Gujarati
અને જે વસ્ત્ર પહેર્યે થકે પણ પોતાનાં અંગ દેખાય તેવું જે ભુંડું વસ્ત્ર તે અમારા સત્સંગી તેમણે ન પહેરવું.
Spanish
Mis discípulos no deben usar ropa de este tipo que no cubren sino exponer las partes del cuerpo.
Explanation
On wearing the clothes, if unexposable parts of the body become visible to others, then such clothes should not be used. This negation is with a greater stress; therefore, it is to be understood that wearing such clothes would bring public criticism. Bad clothes means such clothes which have been called defective clothes by the virtuous people. The followers means all such ladies and gents who are practising followership. As such, none of the follower ladies and gents should wear such clothes. The objective of wearing the clothes is to cover the parts of body against the exposure, and if such parts of body were not being covered on wearing the clothes then such wearing would be similar to not wearing anything. Sadachardeep says: One should not wear the clothes made of very fine fabric or clothes which make the body parts visible on its wearing or clothes which are torn and tattered the clothes which are not clean, but should wear the clothes which are clean and thickly woven. Vishwaroop says that those who are very poor, those who have renounced and those who are detached are not bound by these rules as they can not get the clothing as per their wish.
English
None shall ever practice Bhakti of Lord Shri Krishna devoid of Dharma or shall ever give up his Bhakti, for fear of criticism from ignorant people.
Gujarati
અને શ્રીકૃષ્ણ ભગવાનની જે ભકિત તે ધર્મે રહીત એવી કોઇ પ્રકારે ન કરવી અને અજ્ઞાની એવાં જે મનુષ્ય તેમની નિંદાના ભય થકી શ્રીકૃષ્ણ ભગવાનની સેવાનો ત્યાગ કરવો જ નહી.
Spanish
Mera muestra la devoción a Dios, de cualquier manera no se podrá practicar sin hacer una de Varna Dharma y ashrama dharma (las funciones asignadas a sobre la base de casta y el orden de la vida.) Y la adoración de Dios no será abandonado por temor a que algunos personas necias pueden ferrocarril en él.
Explanation
The devotion means that devotion which is nine folded. Such devotion should not be practised without religion, but should be practised in a religious way. As Smritis have said, Vaishnava are required not to take 'Anna' (grain and food made from grain) on both Ekadashi days of the month. That means complete fast on Ekadashi . This is the prescription from the scriptures to the Vaishnavas. Now the smritis have further said that the fruits of the fast of six months equals the fruits earned on the consumption of single morsel from the Prashad of Vishnu Naivedya (the dish offered to God). Therefore, do not break the personal religion of performing fast of Ekadashi on the ground of such glory of Naivedya. Moreover, the Smritis have said that deities and manes too consume such Prasad of Lord Vishnu . Further, it adds that other Gods should be worshipped by the Naivedya of Vishnu and such Naivedya should be offered to the manes as such acts emancipate the devotees. When those who have faith in the Gods and in the Karmas of mane and those who have faith in Karmas only have been asked categorically to consume the Anna of Vishnu Naivedya, then in that case what else should be said of consuming the same by the Vaishnava? The objection, which exists in regard to the food, refers the food of Vishnu Naivedya on Ekadashi day. Therefore, one should not leave his religion of not taking such food on Ekadashi day. Food should not be consumed on Ekadashi fast.Shrimad Bhagwat says that one should chant the name of Supreme Lord, perform Tapa (penance), chant constantly name of Shri 'Hari' and perform bath. One should not leave his religion of performing morning bath and worship of Sandhya (a daily worship - trio: morning, noon and evening meditational prayer) etcetera on excuse of Lord's name. Shrutis also say that the Brahmin who is not performing morning bath, becomes a Sutaki (unholy and inauspicious). It is a wise step to follow and accept the way of the elites from those two statements. Therefore, in Ekadash Skandh of Bhagwat, the acts like bath etcetera have been narrated as an integral part of devotion of God. For purifying body, first clean your teeth then perform bath with suitable hymns for mud-paste etcetera as per Veda and Tantra. 'Sandhya mediation and other self-purifying worship should then be performed for firmness in Me.'
Now, even while in the temple or before the idols of Gods, one should-with the support of the strength of the fact that Lord Vishnu resides in each and every particle of this universe should not look at the woman or fool with them. Those who look at the woman joyfully, while in the Vishnu temple, take birth as a germ in the woman's womb as per the statement from Harit. One should not leave his religion or 'discipline in look' on the pretext of the glory of God.
The Smritis have said that Darshan of the Janmashthmi etc. festival at the temple destroys the sins and makes one pure again. Even in view of this glorious dictum, one should not leave his personal religion of not entering the temple along with the woman. Also one should not leave personal religion on the following objection too. "Devotion becomes firmer with the religion." 'Religion has come from my devotion'. Bhakti - yoga described through such sentences, makes religious people free from the fears. All these sentences prove the strength of religion and therefore devotion bears no fruits in absence of the religion. Therefore, Parashar Geeta says that wise people do not perform such rewardful great acts, which are not supported by religion. They do not even recognize such as a 'reward'. Ved Vyas has said in Bharat Savitri : The religion which is the very cause of life should not be given away just due to sensuous pleasures, fears or temptations. Naradji also says that the householder who leaves his work, the celibate who leaves his celibacy, the ascetic who lives with in the community and the beggar who desires sensual pleasures are ugly blots to their respective Ashram and are big trouble for the Ashram. Ignore them with pity as they have lost wisdom under the spell of the Maya of God. Pancham Skandh prescribes hell for those who abandon their religion. Those who walk away from the Vedic path without any objection and accept hypocritical path are punished with hellish pounder by sending them in the forest of the blade-sharp leaves. The soul, so punished, runs aimlessly due to fear of the pounder behind him and injures him self with blade-sharp leaves; pain and profuse bleeding makes him unconscious and drops him on the ground on each trembling step. Those who leave their own religion and practise the hypocrite-one face such punishments.
'Leaving his own religion performs the devotion of lotus feet of Shri Hari.' This sentence aims to criticize such religion wherein there is no room for devotion. It does not imply desertion of their religion by the Vaishnavas. If it is not so, how would one explain the fourth sentence from the same shloka : 'Those who are not worshipping Shri Hari in accordance to their personal religion'? Moreover, it is said, 'One, who has religion, truth, mercy, knowledge and penance but lacks devotion in me, never becomes perfectly pure'. Further, God says: Religion is the attribute of the acts in the people practising Varnashram Dharma. They earn benediction and devotion in me . Narad Panchratra prescribes meditation on Mukund Bhagavan by consecration from a Guru and total withdrawal from the sense objects coupled with practice of Varnashram Dharma.
The manifestation of Lord Shri Krishna is for founding axiomatic religion. Therefore, the action contrary to the religion can not please Bhagavan. Bhagvad Gita says, 'When Religion (Dharma) becomes weak and irreligion (Adharm) emerges then I incarnate my self to protect the Sadhus (virtuous) and to kill the wickeds and to refound the religion, I incarnate my self time and again. Bhagwat too says; When kings with ill intelligence rules the kingdom irreligiously, then God surely adorns the majesty like truth, knowledge, mercy and glory and incarnates Himself for emancipation of the souls'. Further, it has said that When religion decreases and irreligion increases then in such time Supreme Lord incarnates Himself. And it is said that Supreme Lord incarnates Himself for protection of axiomatic religion in every age, incarnates Himself when liars and hypocrites block the practise of axiomatic Vedic religion of Supreme Lord. Further, it is said, though you had given away the sense objects for the protection of self imposed limitation, even though you incarnate your divine self in the form of bird, animal, human being and deity etc, to perform divine leelas in respective forms. It is further said, your image of accepting manliness and taking human form among the Yadavs, is very difficult to realize. And says, Incarnates own divine self in every age to protect self imposed religious limitations. Further, the Vedic religion has emerged from your divine self and is protected by you, and you had founded this religion in the heart and soul of such virtuous people who are the seekers of truth. And you killed irreligious kings through Arjun etc, and refounded the religion through the son of Dharm (religion). It is also said that God incarnates his divine self to kill mammoth animals, wickeds, and the demons like Pramatha, and protects the religion. It is also said: The Supreme God! Whose divine abode lasts forever, incarnates His divine self on this earth for the protection of Vedic religion and emancipation of souls. It is also said, 'Oh, Achyuta! You are the sole exponent of the religion ! You are the sole practitioner of religion! You are the sole preacher of religion !' It is also said: 'On earlier request and prayer from Brahma (creator) I took birth in Yadu dynasty in the family of Anakadundubhi. It is also said that He had incarnated His divine self repeatedly for protection of the religion. It is also said that during any of the ages you are incarnating your divine self for protection of your devotees and destruction of the sinners. Through your divine leelas you have become the soul. It is said that you are the defender of Gods, virtuous people and the decorum of the Lokas. It is also said that, 'Oh Brahmian ! I am the preacher, practitioner and supporter of the religion and residing in this Loka to teach religion to the people. Therefore, Oh my son ! Don't feel sorry.' It is said: Where there is religion there is my heart with the virtue. And it is said that: The Vedic religion, which is the religion of the devotees of Shri Krishna, is the just way of living for all virtuous people. Also it is said that he exemplified the same by practising Grihastha Dharma (virtuous life of householder). Also it is said that, 'I bow my head with reverence to my God, who loves religion in totality. Laghu Harit-Smriti says: Those who abandon their own religion and constantly chants name 'Krishna. Krishna' thereafter are the enemies of Shri Hari, because religion is cause of incarnation of God. Vishnu Puran says: Those are equal to their friends and foes, are not grabbing any thing, and are not against any body, they are with high and peaceful mind. Vishnu Puran says: ' Shrutiand Smriti are my commandments. Oh earth! One who disobeys, is my enemy but not my devotee'. Shri Vallabhacharya says in Tattva Deep : Practise your personal religion in full capacity. Stay away from irreligious acts. Command your senses fully. Don't leave these three things.
'Ignorant means such souls who are ignorant about Shri Krishna, devotees of Shri Krishna and the religion of Shri Krishna. One should not leave devotion of Lord Shri Krishna due to a criticism by such people. It means that such criticism is not harmful. Parasharmuni says: The person who is ignorant about that, criticizes it but the knowledgeable one does not act so. Ekadash Skandh says: Wicked people criticize the dearest devotees of Shri Hari. Bhagwat says: It is not at all surprising that the great are always criticized by those who have lost their brightness by the dust of the feet of the satpurush and those are ill-intelligent, atheist and non-virtuous. They deserve such attitude. It is natural for that evil lot, and devotees should not pay attention to it. When Lord Shri Krishna himself is the protector, then what harm can they do ? Therefore wise devotees of Vishnu should not abandon devotion just due to fear of such lot. Vishnu Dharmottar says: As a lion hardly bothers for a pack of foxes, in a similar way, the devotees of Vishnu should treat those fools. Prahladji says in Nirisimh Champoo : Though my father is angry at me, but I will not leave the name of God. Would the people abandon a villa if there were mosquitoes in it? Uddhavji says: The devotees of God don't change their mind from devotion of God, at the word of those who are on the wrong path and are aprey to the web of Maya. Herein, companionship has been established between Bhakti and Dharma. For example: One should not leave devotion at the words from fools. One should not leave religion at the words of such people. Please know this as it is said so in Bharat Savitri.
English
Males or females who visit the temple daily or during festivals shall not mingle with persons of opposite sex and they shall form separate lines.
Gujarati
અને ઉત્સવના દિવસે વિષે તથા નિત્ય પ્રત્યે શ્રીકૃષ્ણના મંદિરમાં આવ્યા જે સત્સંગી પુરુષ તેમણે તે મંદિરને વિષે સ્ત્રીઓનો સ્પર્શ ન કરવો તથા સ્ત્રીઓ તેમણે પુરુષોનો સ્પર્શ ન કરવો અને મંદિરમાંથી નિસર્યા પછી પોત પોતાની રીતે વર્તવું.
Spanish
Festivales de varones o mujeres, que visitan el templo todos los días o durante, no se mezclan con personas del sexo opuesto y que forman líneas separadas.
Explanation
On regular days and on the special days like festivals, Mahapooja, crowning ceremony, Janmashthami, etc. In such visit of Krishna Temple, householder devotees should not touch people of opposite sex, they should not touch them knowingly- with knowledge. Woman means married woman. Widows are untouchable every where. Married ladies should keep safe distance with male devotees in the temple. Touch by opposite sex disturbs mind, therefore, it is prohibited here, particularly with reference to the temples. This objection is proper and just. Narad Muni says: The wicked minded person, who touches the body of other's wife in a temple or looks at them repeatedly, earns loss of his own self. Word 'daily' has been used here. We can not interpret it as 'Festival day'. There may be heavy rush at the temple during celebrations and it may cause touch. But here it is to be understood that it is with an intention to remove carelessness of the devotee. Please know this intention of Shri Swaminarayan. It is imperative to leave smartness of speech. Yagyavalkya says: Smartness of speech, hands and feet should be given away along with excess in food. Manu Smriti says: Don't be smart in speech, don't malice others. Moksha Dharm recommends full control against such acts. Belly and sex organs should be protected with utmost patience; hands and legs should be protected by the eyes, eyes and ears should be protected by the mind, and mind and speech should be protected by knowledge.
English
My followers who are the twice born people shall take initiation into the Krishna cult from an Acharya (enthroned by me) and wear two rosaries around their neck, and also Tilak in two vertical lines (in 'U' shape) on their forehead, and on the chest and arms.
Gujarati
અને ધર્મવંશી ગુરુથકી શ્રીકૃષ્ણની દિક્ષાને પામ્યા એવા બ્રાહ્મણ ક્ષત્રિય અને વૈશ્ય એ ત્રણ વર્ણના અમારા સત્સંગી તેમણે કંઠને વિષે તુલસીની બેવડી માળા નિત્યે ધારવી અને લલાટ, રદય અને બે હાથ એ ચારે ઠેકાણે ઊધ્વપુંડ તિલક કરવું.
Spanish
Mis seguidores que son los nacidos dos veces tendrá la iniciación en el culto de Krishna de un Acharya (entronizado por mí) y llevar dos rosarios de madera Tulsi alrededor de su cuello, y también Tilak en dos líneas verticales (en forma de "U") en su frente, y en el pecho y los brazos.
Explanation
Guru means spiritual master descended from the family of Dharmavansha, means one who has been established as Acharya from Dharmvansh. One who is formally initiated in to Lord Krishna's devotion Poojan and Niyam etc, by such Acharya. Vigyan Upnishat Samhita defines the attributes of a Guru: One who has full command on his senses, one who is holy, intelligent, well composed, religious minded and is capable of removing the fear of those who are scared mentally, orally or bodily and is capable enough to recharge confidence in such scared souls. These are the attributes of a true Acharya-Guru. One who has such attributes and also belong to the Dharmvansh, but if deprived of devotion for Lord Vishnu, then he can not become a Guru or an Acharya. Narad Panchratra also says: One who is born in a high dynasty, and has been initiated in all the Yagyas with knowledge of one thousand different branches of knowledge, but if not a Vaishnava, then in that case he can not become a Guru. One should not desire Mukti through the initiation under a non-Vaishnava Guru. Those Gurus who are deprived of good attributes are not proper for initiation. Skand-Puran also says: One who has knowledge and devotion but no personal religion then in that case, he should not be made Guru. Don't make such a person a Guru whose mind is engrossed in woman. As a youthful woman can not bear a child on wooing an impotent person, in a similar way a Guru, engrossed in a woman, can not give a fruitful initiation. Sanskrit Word 'Guru' has two components: 'Gu' and 'Ru'. 'Gu' means darkness. 'Ru' means one who destroys it, Now explains the glory and greatness of Diksha initiation. Gautamiya Tantra says: Oh Suvrata ! In the different sets of hymns related to Lord Ganapati, Shiva and Shakti, the set of Vaishnava Mantra is the best amongst all. And in Vaishnava Mantras the Krishna - Mantras are supreme in reward. For 'Diksha' it says: Our Satvat Tantra Diksha means such type of initiation, which brings out science in limelight and distracts Moha. Bhagwat says: There is only one means for emancipation of those who are roaming across the worldly ways and that ultimate means is Bhaktiyoga (devotion) of Bhagwan Vasudeva.It is said that Lord Brahma tested all four Vedas through his wisdom and knowledge and came to the conclusion that there should be love in the soul for the Supreme Lord. Bhagwat also recommends a strong tie of devotional love between a devotee and Supreme God and that should be the cause of all the efforts. Gods, demons, human beings, Yaksha or Gandharva, whosoever he may be, but he can earn emancipation through the means of the devotion of lotus feet of Lord Mukund. All these are indicative of the importance of devotion. Therefore, to earn the right for such devotion, one has to undergo formal initiation through a secret and sacred hymn, Pooja, Niyam and Preaching. This is most essential. One should dispel his doubts through the preaching and guidance provided to him; he should, thereafter seek the support of his Guru, should know the scriptures suggested by the Guru; and in well-composed mind should perform the Pooja of Bhagwan. That is the prescription of Shrimad Bhagwat. Lord Shankar says to Parvati in Padmottar Khand, 'Oh Vam Uru (Parvati)! The activities of a person without initiation are in vain. Such person without initiation takes birth as an animal. One who worships Lord Vishnu after his initiation earns reward for his life. Others remain as a burden on this earth. Skanda Puran says: Those souls are like animals, which have not taken initiation in Shri Hari and have not performed devotion of Shri Hari. Their lives are fruitless - aimless - unfulfilled.
Dwijati - twice born means those who have earned the status of 'Dwij' through the preaching of Gayatri. Why Diksha (initiation) for the Brahmin etcetera three castes ? One may think that this ritual of Diksha may only be for the Shudras (last cadre in the caste system) who are not entitled for Gayatri preaching. This type of doubts have been removed by using the word Dwij twice born. Only Vedic rights or performance of duties as per Vedic prescription does not endow one with fulfillment of life, because eternity is impossible without devotion. This shows supremacy of devotion of Lord Shri Krishna. In the light of divine devotion of women to Lord Shri Krishna, they felt inferiority complex and started criticizing : Shame on our life as we are deprived of the devotion of Lord Shri Krishna, shame on our Vrata, shame on our knowledge, shame on our dynasty, shame on our acts, shame on our wisdom. Those women who did not have culture as twice born nor the education or proximity with the Gurus, have not performed any Tapa, and have no critical look at the soul, neither are they pure nor are their acts good but they have firm devotion to Yogeshwar Lord Shri Krishna; but we, who are with culture and other attributes did not have such devotion. Further it is said, the Brahmin even with all twelve attributes if he is far off from the devotion to Lord Vishnu one who has lotus from his navel - then in comparison to such Brahmin a devotee chandal is far better. He is good, because he has followed the words (preaching) and has purified his own self along with his lineage. But those great Brahmins have not done so. Lord Shri Krishna says: 'Oh Arjuna ! Women, Vaishya (class of traders) and shoodras (class of labourers and servants) who are born in the species of the sinners, earn my Parampada (highest abode of God) by accepting my fold, then there should be no surprise if virtuous Brahmins and Rajarshi devotees if earn place in Parampada (highest abode of God). Krishna - Diksha is the first step in such devotion, and that has been said earlier. The devotion of Lord Shri Krishna can not become fruitful in the absence of Krishna-Diksha, therefore it shall be proper for the seekers of the knowledge of the ultimate to become initiated by the ritual of Krishna-Diksha.
Tulsi is a sacred plant. Mala means rosary. Two rosaries made of Tulsi wood beads should be worn around the neck. Skand Puran prescribes to wear Tulsi-Malas around the neck. This Mala, which increases devotional love for Bhagwan, should be placed around the neck . The disadvantages of not wearing such Mala have been shown in Padmapuran. This list aims at showing the advantages of wearing such Mala. Those wicked minded souls who are not wearing such Tulsi Mala face hellish fire with the displeasure of Bhagwan. Therefore, scriptures prescribe wearing such Mala on a regular basis (everyday). One should wear this Tulsi Mala as he wears his Yagyopavit (holy threads). Padmapuran also says that, the food would be like meat and water would be like wine from such animal like people who do not wear Tulsi Mala.
Those devotees who wear Tulsi Mala at the time of Pooja, Dhyan and Sandhya, earn the pleasure of Shri Hari. Those are the opponents of Lord Vishnu who wear Tulsi Mala while eating, sleeping or at the time of natural calls. These sentences from Padmapuran are sometimes used to restrict the use of Tulsi Mala up to the Pooja rituals. In fact it is not so. Those sentences are for such Malas, which have not been submitted to Bhagwan. Dwarika Mahatmya in Skand Puran explains this very clearly: One, who wears Tulsi Mala after submitting it to Bhagwan, stays sin-free. Moreover Padmapuran says: Do not leave Tulsi Mala at the time of sleeping, eating, bathing and even while answering natural calls. One who leaves Tulsi Mala in such circumstances becomes a defaulter. Garud Puran says: Don't leave Tulsi Mala even while attending to natural call. It is not unholy to keep it in such circumstances. Because it is a form of Brahm.
Shruti says: If rosary is flavourless then it should be in gold, otherwise flavourless rosary should not be kept around the neck. There in that statement there is no flaw in wearing but it objects to rosery laid in steel. For more details one should refer 'Mala Dharan Vaad'. Now what is the reason behind prescribing 'double' rosary ? Regarding this, it says that: Two rosaries represent two images of Shri Radhakrishna and meditation of that. Sometimes Krishna alone is mentioned. As such, there is nothing wrong in wearing single Tulsi Mala. And therefore, chanting name of God goes like 'Krishna' and 'Shri Krishna'. The hymn of placing Tulsi Mala around the neck has been given in Vishnu Dharm: Oh Rosary! You are made of Tulsi wood and loved by the devotees of Lord Vishnu ! Oh such rosary ! I am wearing you around the my neck. You make me a devotee of Lord Krishna.
Forehead etc, means forehead, chest, arms etc. vital parts of the body. A vertical Tilak (like a vertical stick) should be there on the forehead while performing Satkarma. Brihad Narad Puran explains, "Oh the greatest amongst the Brahmins! Yagya (holy fire), Dan (donation), Japa (chanting holy name of God), Homa (sacrifice in holy fire), Swadhyaya (study of the scriptures) and the Pitri-Karma (rites to the mane) become fruitless in absence of Tilak on the forehead.' Matsya Puran says: The man who performs Vedic Karmas (Vedic rituals) without a Tilak on his forehead, are in vain like butter oil poured on the heap of ashes. Harit also says: The Sandhya rites performed without Tilak, go to the demons and the performer of such rites is consigned to hell. Shrutis have described three types of Karma (action); namely: Nitya (daily or regular), Naimittik (causal) and Kamya (desired). If all such actions are not performed with Tilak on forehead, they become fruitless.
It is said somewhere that the manes become sad on looking at one who has Tilak on his forehead and the garlands on the shoulders or one whose upper caste wife copulates with a lower-caste man. These sentences of Smriti appear to be reprimanding Tilak in the ceremonies for offerings to manes. But this is in fact misunderstood. This objection stands against the Sandalwood Tilak if worn at such times. Ashwalayan Smriti says that one should not decorate himself prior to the offering to manes. The words sandal-paste etcetera, include kumkum, therefore vermilion powder should not be used. Prithvichandra defines that word as Tripundra - a symbol consisted of three lines. Learned Parasharmuni advises: wear vertical sign, not a Tripundra (three lined) one. The manes becomes unhappy upon looking at Tripundra, Therefore, in mane rituals too, one should wear a vertical Tilak made of Gopi-Chandan (sacred earth from Brindavan). Padma Puran says: Oh lovely faced ! One, who performs manes-rites with vertical Tilak, earns the reward of one thousand such offerings at Gaya. Smriti Saar Sanchaya suggests the use of vertical Tilak. The Devotees of Shiva and Vishnu should wear a Tilak at the time of offerings to the manes, failing which the rite turns fruitless.
The Brahmins should wear a vertical Tilak . The Kshatriya should wear a Tripundra (three lined sign) and the Vaishya should wear a half circle (like a half - moon sign) and Shudras should make a round dot on their foreheads. Brahmpuran has prescribed that. But that is for the Kshatriyas, Vaishyas and Shudras, but not for the followers of Lord Vishnu. In Urdhva Pundra Chapter of Padmottar Khand, there is no objection in wearing a vertical Tilak. The Kshatriya and others who wear Tilak, become the followers of Lord Vishnu. Herein word forehead etcetera has been used; therefore, Tilak should be placed on the forehead, chest, throat and arms. In the case of celebates, the fifth place is upper portion of throat. The procedure for wearing these Tilak shall be given in Snan Prakranam under the ceremonials for the offerings to the manes.
The print etcetera are to be placed everyday on the body by a Vaishnava devotee. Padma Puran says: As it is prescribed for a Brahmin to perform Agnihotra and study the Veda everyday, in similar way, it is a must for him to wear print on his body. He, himself and his wife, sons, servants and his animals must take on their body and body-parts like arms- the hot prints of wheel etc, religious symbols. Kashi Khannd says: A person, may belong to any caste like Brahmin, Kshatriya, Vaishya, Shudra or others but if religious symbols like conchshell, wheel etc, appears on his body as a hot print and if he wears Tulsi Mala in his neck and wears Gopi-Chandan on his person, then no sin touches such a person. Skandh Puran says: Others should worship a Brahmin who has religious prints on his body and is a devotee of Lord Vishnu. No doubts should be raised about him. Those who criticize him are consigned to hell. Further it is said: Oh Giver of son! Prahalad, Dhruva, Vibhishana, Bali, Rukam, Angad, Shuka, Mandhata, Ambarish, Markendya etc, great wise people have worn the print sign of conch shell and wheel on their bodies. Kurm Puran says: The print symbol of conch-shell etc, on the body of the man indicates relation with God and a pair of bangle on the wrist indicates faithfulness towards husband. Brihad Nardiya Puran says: Lord Vishnu and Goddess Lakshmi reside forever in a person on whose chest there is a permanent print of the wheel. 'The Chakra (wheel) created doubt and uncertainity in the heart of Yama (deity of death) to him and freed him from the wrath and did worship of such a devotee. Shandilya Smriti says: One should get religious prints on household things, animals, sons etc, and on the body of his own wife. One should perform five Sanskars (rites) as per Gruhasthashram Vidhi (as per the procedure prescribed for a householder) so that they become religious in their actions and use. Acharya should perform Taap (heat) etc five Sanskars (rites) as per Gruhya Sutra for the householders. Parashara Smriti says: Oh the best amongst the twice born ! Tapas Muni had prescribed the ritual of prints on bodies of the women belonging to all age groups. The people who wear heated impression on their arms, receive Param Dhaam, they are not reborn again. Vishnu Rahasya says: All devotee-Munis of Lord Vishnu, have impression of divine Chakra (wheel) on their bodies. Their Darshan only removes our sins. A person, who is deeply involved in great sins, if he drinks water from the lotus-feet of a devotee of Vishnu with the impression on his body, then he gets free from all the sins. Vishwaksen Samhita says: Oh great eagle! Offer our worship to all those on whose body appear the print of wheel or conch-shell etc. Brahmand Puran says: The sins of the last hundred births are destroyed upon the Darshan of a devotee with the print of a divine wheel on his chest. It has been justified for the rites like Shraaddha (offerings to mane), then there should be no point in objecting it for other purpose. Achardeep says: A Brahmin should wear the prints of conch-shell, Gadaa, Chakra etcetera as he wears his Upavita (sacred threads). It is most important for the devotees of Lord Vishnu.
Now it shows the descent of those who are not practising it. Parashar Smriti says: A Brahmin without Yagyopavit (sacred threads) and Chakra (wheel) becomes a Chandal (lowborn). A Brahmin without the prints of conch-chakra and Tilak is the lowest one. Though he may be alive but he lives as an out caste. He is out from all religions. Harit Smriti says: A Brahmin without the prints like wheel etcetera is criticized in all his actions. He is not a devotee of Lord Vishnu. He would be consigned to hell. Reject and keep him away like a chandal (low caste) one who is not wearing the print of wheel etcetera, one who is without Sanskar (culture) and one who is quarrelsome and one who is not a devotee of Lord Vishnu. Bhavishya Puran says: one who is not bowing his head to a person wearing the print of a wheel on his arm, becomes a bird for the next hundred births and thereafter takes birth as a dirt worm. The Yagya (holy fire), Daan (donation), Tapa (penance), Homa (sacrifice), Bhojan (food), Pitru Tarpan (rites of mane) become futile of a Brahmin who does not wear wheel print.
Padma Puran says: one earns emancipation in the abode of Lord Vishnu, if he converses with, donates to, worships and bows his head to such a Brahmin who is with the print of wheel. Those devotees of Lord Vishnu, who bow their head or offer worship to a Brahmin who is not wearing the print of wheel on his body, suffer hellish pains till the final rest of universe. A Brahmin, though he may be a scholar in Smriti and Shruti, but if he is not wearing a print of Chakra, then he should be thrown off like the nectar fallen in the utensil of a low-caste. The Urdhva Pundra (vertical sign) school says: To wear an Urdhva Pundra (vertical signs is the most important act for a Vaishnava. This ritual goes like this in a set : vertical symbol, rosary of Tulsi beads, print of Chakra (wheel), worship of Shaligram (symbolic form of Lord Vishnu) are the attributes of a Vaishnava devotee.
English
This vertical mark (tilak) shall be made either with Gopichandan or with sandal paste with saffron, etc. receive as prasad after puja of Lord Shri Krishna.
Gujarati
અને તે તિલક જે તે ગોપીચંદનને કરીને કરવું અથવા ભગવાનની પૂજા કરતાં બાકી રહ્યું અને કેસર કંકુમાદિકે યુકત એવું જે પ્રસાદીનું ચંદન તેણે કરીને તિલક કરવું.
Spanish
Tilak, Las marcas santa (mencionado en el anterior Sloka) deberá ser hecha de la arcilla blanca llamada como Gopee Chandan o de madera de sándalo. Y la pasta se mezcla con azafrán, etc, y se ofreció a Krishna Antes de su uso.
Explanation
That vertical sign should be made from Gopi-Chandan. Gopichandan means the soil with Gopichandan glorified in Dwarika Mahatmya. Sandalpaste means such glorified paste, which is left over from worship of Lord Shri Krishna.Such Sandal paste should be used for Tilak. Saffron is a known item. It is in yellow color and fragrant. Means, such sandal-paste mixed with saffron and kumkum, should be used for Tilak. Kumkum and saffron too should be the leftover by Lord Shri Krishna. Herein, Gopichandan means the soil from the mountain, riverside, seaside, near from a Tulsi plant and particularly from the Dwarika Kshetra should be used and not from elsewhere. Bhagwan Vyas says in Madan Parijaat : The man who places the soil of the holy river Ganges on his head receives divine form of sun. Satyatapa says in the same scripture: The soil produced on the bank of holy river Gomati and born from the physical group of the Gopis removes all sins on wearing it on the head. Padma says: where there is divine Hari Kshetra (the field of God), take soil from there and wear a Tilak made of it to fulfill all the wishes. Margshirsh Mahatmayan in Skand Puran says: Vertical sign on the forehead should be made from the soil taken from Tulsi plant root or Gopichandan or Harichandan. Harichandan means Prasadi sandal-paste of Bhagwan. Achar Mayukha says in perspective of time and space one should wear a vertical sign made from soil, chandan, ash and water according to prevailing times. One should wear soil Tilak after bath. Thereafter Homa (sacrifice in holy fire) should be performed with ash to get free from sins and God should be worshipped with fragrant material. For success in the action pertaining to water, the Tilak should be made with water. Fore more details in regard to Urdhva Pundra one should refer to Padma Puran and Urdhva Pundra Dharma Vaad.
English
And in the middle of this mark shall put on a round mark, either with Gopichandan or with Kum–Kum (red–powder) received as prasad of Shri Radha and/or Laxmiji.
Gujarati
અને તે તિલકના મધ્યને વિષે જ ગોળ એવો જે ચાંદલો, તે જે તે ગોપીચંદને કરીને કરવો અથવા રાધિકાજી અને લક્ષ્મીજી તેનું પ્રસાદી એવું જે કુંકુમ, તેણે કરીને તે ચાંદલો કરવો.
Spanish
Y con la misma pasta o con el polvo Kumkum, una marca redonda en forma de marca de {'S'} se hizo en medio de la 'U' y la marca de esta pasta y se ofrecerá también a Radha o Lakshmi antes de su uso.
Explanation
Now about the vertical sign. The vertical sign and its center, neither on upper nor on lower part-but right in the centre, place a full-moon shaped sign in this centre of the vertical sign. Make this sign with Kumkum (an auspicious red powder). Sar Samgraha of Vishnudharmottar says: A full moon shaped sign made of turmeric powder or kumkum should be placed by Vaishnav devotees to please Goddess Lakshmiji. That Kumkum shall be the prasadi of Goddess Radhikaji or Lakshmiji. Dikshavidhi prescribes vertical Tilak along with full moon shaped sign in the centre.
English
The Sat-Sudras who are the devotees of Shree Krishna shall follow the twice-born people in wearing rosaries and Tilak. In other respects they shall follow the rules framed by the Sastras for them.
Gujarati
અને પોતાના ધર્મને વિષે રહ્યા અને શ્રીકૃષ્ણના ભકત એવા જે સતશૂદ્ર, તેમણે તો તુળસીની માળા અને ઊધ્વપુંડ્ર તિલક તે બ્રાહ્મણ, ક્ષત્રિય અને વૈશ્યની પેઠે ધારવા.
Spanish
El satélite sudras, que son los devotos de Krishna se ajustará a las personas que han nacido dos veces en usar rosarios y Tilak. En otros aspectos, que se ajustará a las normas que indique el Shastras para ellos.
Explanation
Vishnudharmottar Puran prescribes Vaishnavi Diksha for the men and women from Brahmins, Kshatriya, Vaishya and Shudras. This is why this arrangement of wearing rosary and tilak exists for the shudras. Herein the Shudras of two types have been described namely Satshudra and Asadshudra. Satshudra means those lowborn people who belong to the caste of shepherd, barber, potter etc. and some bamboo workers too are Satshudra. Those who are still engaged in original caste based work of their own caste are called Satshudra. But those who have diverted their livelihood activities from their original caste-based work are called Asatshudra. They are fallen from the religion of their own caste. In fact those shudras who are born in pure family line, and are away from drinking wine and intoxicants, not consuming meat and are with the nature of Vaishya caste with respect and devotion for Dwij (twice born) are the Satshudra as per the attributes described in Smriti. Those who possess the attributes, contrary to these are Asatshudra. The Varnasankara (born of two different castes) have been placed in the category of Shudra. Born of two different castes means born of Anulom and Pratilom marriages. (Anulom marriage means groom from a high caste and bride from a low-caste. Pratilom marriage means groom from a low-caste and bride from a high caste).In these marriages, one who is born of Anulom Marriage are called Satshudra and those born of Pratilom marriage have been called Asatshudra. Smritis also say that a son born of Kshatriya woman on her marriage with a Brahmin husband shall be called Moorddhavasikta and if that woman is from Vaishya caste then that child shall be called Ambashta. If such woman is from shudras then shall be called tribal low caste like Bhills-or Parshav. Son born of Kshatriya father and Vaishya mother shall be Mahishya and that of Kshatriya father and Shudra mother, shall be called Ugra. The child born of shudra mother and Vaishya father is called Karan. This procedure applies to married couples. Now, herein naming the children born of Pratilom marriage: The son of a Brahmin Mother and Kshatriya father shall be called Suta. That of Vaishya mother shall be called Vaidehik, and such child from shudra mother and Kshatriya father shall be called Chandal. The Chandal is rejected by all the religions. The son of a Kshatriya mother and Vaishya father shall be called Magadh; the son of Kshatriya mother and Shudra father shall be called Kshataa. Son of a Vaishya mother and Shudra father shall be called Aayogav or Sut. Now the Mahishya children (which have been referred above) if married to a Karan woman then child born shall be called Rathakaar. The castes developed from Anulon and Pratilom marriage are of both the kinds : Sat and Asat. Refer Jativivek etc books for more details.
Those Satshudras who are faithful to their personal religion of serving three other Varnas (castes), and are devotees of Shri Krishna with a strong desire for bendiction are to be considered here. It means that those who are not practising their personal religion have no such right. Such Satshudras should wear Tulsi rosary around their neck and should wear a Tilak on their forehead. They should wear these signs like other Vaishnava . Here word 'wear' incorporates meaning 'Diksha' and 'Mantra' both. Narad Panchratra says: Brahmin, Kshatriyas, Vaishyas and Satshudras should wear Tulsi Mala, Vertical Tilak and should take Vaishnav Mantra. Shudras with Diksha should wear vertical Tilak. The details and the facts about Diksha should be gathered from Vigyan Upanishat Samhita. Also should be know it as per personal capacity and should learnt it from the other devotes of the Sampraday. There is distinction between Shudra and Dwij. Shudras, though are the lowest fourth Varna (caste), but being one from the group of the Varnas, have a right of performing religion. Of course, they do not have the right to perform Vedic Mantras like Swadha, Swaha and Vashatkar. That is the opinion of the Smriti. More details on this topic are available in Shudrakamalakar the Smriti. Now about the right of Diksha to Shudras: starting from 'Oh Varaangane! Now I am describing to you the glorious Diksha of four Varnas....' To 'I told you about the Diksha for Dwij,' and 'Now I am telling you about the Diksha to the shudras, who are my devotees' that much portion of Smriti Kaumudi should be referred for more details. Varah Bhagwan has addressed those details.
English
The other Sudras - devotees shall wear a double-rosary of sandal-wood beads and shall make a round dot {'o' mark} with Kumkum {red powder} on their forehead.
Gujarati
અને તે સચ્છૂદ્ર થકી બીજા જે જાતિએ કરીને ઉતરતાં એવા ભકતજન તેમણે તો ચંદનાદિક કાષ્ઠની બેવડીમાળા તે ભગવાનની પ્રસાદી કરાવીને કંઠની વિષે ધારવી અને લલાટને વિષે કેવળ ચાંદલો કરવો પણ તિલક ન કરવું.
Spanish
El Sudras otros - devotos llevarán una doble - rosario de cuentas de madera de sándalo y hará una ronda de puntos {marca "O"} con Kumkum {} polvo rojo en la frente.
Explanation
A Satshudra devotee should wear a sandalwood rosary in their neck and should wear only full-moon shaped sign on their forehead and throat. Other than Satshudra means Asatshudras etc, all other people. Herein, hidden meaning is : Every body has the right to devote and meditate Bhagwan Bhagwan says: Oh Sinfree ! Why are these unwise people who are fallen in the dark depth of worldly ways after getting such precious life as human being, not worshipping lotus feet of Bhagwan ? Moreover, it says: Kolis, Huns, Andhra, Pulind, Zanpada, Bharvad, Kathi, Yavan and Khoja etc. sinful people become pure and sin-free on taking refuge in devotees of Bhagwan Vishnu. We bow our head in such lotus feet of Lord Vishnu. The pain of the birth in lower dynasty gets immediately removed on companionship of such greats. Such devotees should wear rosary made from the wood of such trees, which ignites fire. Only such devotees should place a sign of full moon shape on the forehead. Achar Madhav of Satyavrat confirms : Though he may be a Chandal, but if you see a Tilak on his forehead, then take him as 'pure' and fir to do worship. There is no doubt about this.There is nothing wrong if a Chandal wears a Vertical sign on his forehead. But the Asatshudras are not permitted to perform Poojan of idol of God. They are allowed only for Darshan and Kirtan of the idol of God. Therefore Vertical symbol has no relevance or purpose. Therefore, the Shudras should wear only full moon shaped sign on their forehead. Yagya, donations, Tapa (penance), Homa (sacrifice in holy fire), Swadhyaya (study of the scripture) and performance of offerings to manes requires vertical sign. Those who are not wearing vertical sign, lose the fruits of such performance. That is prescribed by Brahma in Madan Parijat, therefore, the Yagya etcetera have been included in wearing vertical sign. The Dwijas (twice born) and Shudras have the right of such performance, as such, right to wear vertical sign has been awarded to them for this purpose and objective. The different holy fires which may be performed by shudras, have been mentioned in Aahnik Pryog of Shudra Kamalakar. The reference of Brahmpuran is limited to the vertical sign. Others have described the same in detail. The same are the facts about wearing a Tulsi Mala.
English
My disciples, Brahmins or others need not give up their practice of wearing Vibhuti on their forehead and Rudraksha rosary around their neck if it is their traditional custom.
Gujarati
અને જે બ્રહ્મણાદિકને ત્રિપુંડ્ર જે આડુ તિલક કરવું તથા રુદ્રાક્ષની માળા ધારવી, એ બે વાનાં પોતાની કુળ પરંપરાએ કરીને ચાલ્યાં આવ્યાં હોય અને તે બ્રાહ્મણ અમારા આશ્રિત થયા હોય તો પણ તેમણે ત્રિપુંડ્ર અને રુદ્રાક્ષનો કયારેય ત્યાગ ન કરવો.
Spanish
Mis discípulos, los brahmanes o de otros no tiene por qué renunciar a su práctica de usar vibhuti en la frente y el rosario de Rudraksha alrededor de su cuello si es es su costumbre tradicional.
Explanation
The rule has been prescribed for wearing Tilak and Mala as part of Diksha. Now he explains in relation to those, who are born in Shaiv school lineage and have tilted to Vaishnav devotion on companionship of the devotees of Vishnu. They have to face family conflicts on a shift to Vaishnava signs and have to miss the chance of Vaishnav Diksha. Therefore, it is suggested here that purity of heart and inner one is essential to please God, not external signs-or marks. With this intention suggests that the marks of lineage should not be changed. Those who are wearing Tripundra mark on their forehead and Rudraksha Mala around their neck since generations, should continue with it. Because these are the marks of the King of Vaishnavas - Lord Shiva . Shrimad Bhagwat had described the supremacy of Lord Shiva on Vaishnavas. It says: 'As Lord Shambhu in Vaishnavas.' Also said: Lord Shiva knows the deepest secret of Shri Krishna. 'The purest entity, which is known as Vasudev, unveils Himself as Bhagwan. I am worshipping divine Bhagwan in such pure entity. Garud Puran says: Lord Shankar said to Brahma - I am meditating upon Lord Vishnu who is omnipresent, all prevailing, all sustainer or Paramatma --Ishwar. Oh Great ! clad in Rudrakshmala and ash, I vow to meditate Lord Vishnu. Therefore, do not think that Lord Shiva does not know about Vaishnav religious path . Yama has said: Oh Messengers ! Lord Brahma, Narada, Shambhu, Kartika Swami, Kapil, Manu, Prahlad, Janak, Bhishma, Bali and Shukadeva, these twelve people know Bhagwat Dharma very well. The Bhagwat Dharma, which is secret, pure and hard to understand but the knowledge of that religion, gives emancipation.
English
All shall realize that Narayan and the Mahesh are one, for as Brahman they have been described as one in the Vedas.
Gujarati
અને નારાયણ અને શિવજી, એ બેનું એકાત્મ પણું જ જાણવું, કેમ જે વેદને વિષે એ બેયનું બ્રમહ રૂપે કરીને પ્રતિપાદન કર્યું છે.
Spanish
Shree Narayana y Shiva Señor, será visto como el mismo y una identidad como los Vedas proclaman tanto de ellos como Brahman.
Explanation
Some suggests elevation of the position of one from these three Gods, Just with an intention to prove superiority of Vishnu or Shiva. But it is not just and proper. The water is born from Lord Nar. Lord Narayan retires in this water. In that statement of Smriti effort has been made to prove that they both are identical to each other. Lord Shiva and Lord Vishnu, both are same. All four Vedas have proved the oneness between this two-as Brahmaroopa. The scriptures like Atharvashikha, Atharvashir, Shvetashvatariya, Mantropshat and Kaivalyopnishad have described Lord Shiva as a divine form of Brahm . Moreover, Mahanarayan and Narayan Upanishad, and Mahopanishad and Subalopanishad etcetera assert Vishnu as a form of Brahm. The confirmation of divine attributes of Parabrahma in both these Gods and incarnation of both for sustaining and destructing the universe are indicative of their oneness as Parabrahm. As such, no aversion should prevail in incarnation of Lord Vishnu and incarnation of Lord Shiva. Bhagwat says: Oh Brahman ! Those who do not see any difference in trio and observes oneness amongst the Creator, Sustainer and Destroyer of the Lokas, earn eternal bliss. He does not see any difference in me, in Brahma and in Shiva.Here it is to be understood that : The devotees desirous of benediction should worship the sustainer of Sattva Guna - Lord Vishnu from these three, but not else. Therefore, the incarnation of Vishnu should be worshipped firmly. Smriti says: The Parama Purusha incarnates his divine self with Sattva, Rajas or Tamoguna. And these Sattva etc are the attributes of Vishnu, Harihar and Brahma and those are for ultimate benediction of souls. "Sattva is Shri Hari. And Lord Shri Hari is Param Pada." "Sattva is the benediction of souls and Sattva itself is Narayan. "Satvikas worship Lord Vishnu."
English
My followers shall not adopt rules of exigency prescribed in Shastras as ordinary routine ones when the exigency is light.
Gujarati
અને અમારા આશ્રિત જે મનુષ્ય તેમણે શાસ્ત્રે કહ્યો જે આપદધર્મ તે અલ્પ આપતકાળને વિષે મુખયપણે કરીને કયારેય ગ્રહણ ન કરવો.
Spanish
Nuestras escrituras antiguas conceder exenciones de los ritos y rituales religiosos sólo durante el período de las condiciones anormales y sugieren alternativas también. Estos se llaman "APAD Dharma" Mis discípulos no las tendrá a lo cual también durante un período de dificultades tolerable
Explanation
The specific religion, which prescribed by the scriptures, applies only to the exceptional situation - in the state of extreme disaster. Our devotees should not practise that religion in ordinary situation. For example : A sick person is allowed to consume food from the Naivedy a ( the food offered to God) of Lord Vishnu, on Vrat (fasting) day. But this should not be used as a excuse to consume food by showing slight temperature and minor headache. As Moksha Dharm prescribes, it should be practised only when existence of body or life is at stake. Like this, everybody should act with in their duties and should act accordingly. Please know this in relation to the specific religious duties during extraordinarily disastrous situation.
English
My followers shall get up daily before sun–rise, offer prayers to Lord Krishna and then shall go to answer call of nature.
Gujarati
અને અમારા સત્સંગી તેમણે નિત્ય સુર્ય ઉગ્યાથી પહેલાજ જાગવું અને શ્રીકૃષ્ણ ભગવાનનું સ્મરણ કરીને પછી જ શૌચવિધિ કરવા જવું.
Spanish
Todos los días rituales comunes para todos:Todos mis seguidores se levantan temprano en la mañana antes de salir el sol; meditar Señor Krishna por un tiempo, atender a la llamada de la naturaleza y el cepillo de los dientes sentado en un lugar limpio, tomar un baño con agua limpia, poner ropa limpia en dos lavados. Luego, sentado en un compañero de propagación por separado sobre un piso limpio santificado, de cara al este o al norte. Estas autoridades cumplirán Achaman (tomando unas gotas de agua tres veces. Este es un acto de purificación y se realizará al comienzo de cada ceremonia religiosa.) Entonces los machos se haga una marca en forma de 'U' en la cabeza lo tanto (como se dijo antes) con el punto redondo en el mismo. Y las mujeres con sus maridos vivos pondrá punto rojo en la frente con Kumkum. (Polvo rojo) Una viuda hará ni 'U' marca ni punto rojo (con Kumkum) en la frente. Entonces todos los hombres o las mujeres se ofrecen adoración mental para Shree Krishna. Ellos se inclinarán con devoción ante el ídolo o la imagen de Radha - Krishna, y cantar el mantra de Krishna en cuanto a su tiempo lo permitan. Luego se puede ir a atender a sus deberes seculares.
Explanation
The routine of the day is described in these worldly duties. Beginning of a new topic: Daily - daily before sunrise, means fifty five Ghatika (a unit of twenty four minute) counted from previous sunrise is called day break fifty seven in counting like that is called sunrise, fifty eight and thereafter, it is morning. Like this, before sunrise - means in Brahm Mahurt. It is said so in Achar Mayukh: Last part of night is called Brahm Muhurt. Prayog Parijaat describes last part of the night as "Brahm Muhurt," the time for the study of Veda. One should rise from sleep before daybreak. As per Smriti Ratnavali, it is sinful to sleep during daybreak. The Dwij (twice born), who had committed such sin unknowingly, becomes sin free on performing Padkruchchha.After rising from sleep, perform meditation of Lord Krishna, and Kirtan. Herein, word Krishna includes Lord Shri Krishna, devotees of Lord Shri Krishna and the religious places and leelas connected to Lord Shri Krishna. For more details please refer Chapter four of Skandh eight in Shrimad Bhagwat. Attend natural call thereafter. There is limit of Muhurt in rising early and the limit of one Ghatika ( a unit of 24 minute) in rising late. Manu prescribes following procedure in natural calls: urinating organ should be washed once, anus twice and left hand ten times with pure mud. Both hands should be washed seven times and feet should be washed thrice . Natural call and the cleanliness thereafter, both, should be performed without laziness The same amount of water and mud should be used for purifying all other things. Now he says about such types of mud which should be avoided in performing religious rites: from interior of house, from the temple, from the burrows of snakes and rats, from the leftover of others, such mud or soil should not be used in religious works. If the mud, other then mentioned above as objectionable, is not available, then in such case of emergency, use such objectionable mud for the self purification and for the purification of the objects. It is said that if there is not danger to life, neither it is the midway to his destination nor the night time or the sickness even if does not perform the ablution then he becomes a sinner. The details on this may be referred in Dharm Shastra. What if water is not available in some difficult times ? For that, Shatatapa says: If water is not available on attending to natural call, then one should take complete bath along with clothes on receiving water. After such late bath, he should perform Vyahuti sacrifice and should drink water with a touch of Ghee (butter oil) and Gold. It says to consume Ghee. That is for atonement . Therefore don't take food . These clarifications are from Mayukh by Bhaskaracharya.
One should sit at one place and brush the teeth. Smriti forbids brushing while standing, walking or in the bed; one should observe silence while cleaning mouth. Wood to be used in toothbrush should be according to scriptures. Lord Vishnu had recommended this wood with appropriate supports. Lord Vishnu had recommended this wood from the trees either having thorns or oozing milk drops (on breaking its branch or leaves). In length, it should be of twelve fingers (about eight to nine inch) and in thickness, it should be about fingertip of small finger. It's bristles should be about one centimeter long. Skand Puran says that, it is proper to have difference of one inch for the different Varnas (castes). Markandey Muni says: one should keep quiet while brushing. The toothbrush should be washed before use and before throwing it way. The restriction against brushing on a fast day applies only to use of wooden toothbrush. Vyas says: If wood is not available for brushing teeth or it is a prohibited day for brushing, then twelve gargles of water are enough for mouth wash. The cleaning of tongue should be done with a leaf. Krutyachintamani says: Those who are Shamvedi, should use brush of eight-finger length (of six-inch length).
Thereafter perform bath with pure water. Puran says: It is good to perform daily bath in cool water of river, ocean, lake, pond, and step well or well. Parashar Muni says: Bath performed with hot water and Jap (meditation) performed without Vedic observations is futile. As per Shadatrinshan, the hot bath is allowed only for ailing people : water is always pure in its natural form, therefore it is not necessary to make it pure by fire. Therefore the bath with such water is recommended for sick people. Great Manu had some times objected to such a bath. For example : Hot water bath should not be performed on defilement due to birth and death, Makar Sankranti (January-14), Shraddha (offerings to manes) day, birthday, Sundays, sinful touch or eclipse. Kattyayan says: Bath should be brief in the early morning and should be extensive in the noontime. Shatatapa says in Mitakshara : The Dwij (twice born) who does not perform morning bath becomes defiled. Skandpuran says: Morning bath is praiseworthy in performance of rites pertaining to God and manes. Such bath gives pleasure to mind. Therefore, it should be performed everyday. Then explains what type of two Dhotis are to be put on. Those should be washed, purified and dried by a gent. The cloth washed by a woman is not clean. because the cloth washed by a woman remains impure. That is observation of Dharm Pradeep. Karm Tattva Deepika says: such clothes are unwashed, which are not completely washed, or washed by a woman or washed by a shudra (low-caste) or dried by keeping it southward. Unwashed or washed by the lower caste, or washed on previous day are irrelevant and improper here and therefore, those should be avoided in all such acts.
There are specific instructions in the Smritis in regard to style of washing : Cotton cloth should be washed on it's removal, silken cloth should be washed after havin food, and dirty cloth should be washed without considering its kind. It refers to two types of clothes in this. One for wearing and another for covering the person. Harihar Karika gives more details : The cloth for wearing during the ceremonies should be well washed it should be with seven to eight arm length; In breadth should be a quarter of its full length; should be with woven border. It should be own cloth; should be white and in tune with one's caste; should be made of jute etc. The cloth for covering torso should be half in the size of the wearing cloth. Therefore here we had considered two clothes . The poor and Brahmins who do not have two clothes, may consider their Yagyo pavit (sacred threads) as the second or third cloth. Yoga Patta too may be considered as second or third cloth. Vishwamitra says: Shrautras and Smartas should wear set of two Yagyapavita may be considered a third in absence of a side cloth. Deval Rishi says: Bramchari should wear one set of Upavit (sacred threads) and others should wear a pair of Upavita. Yatis should wear one sat of Upavita. This is as per religion and in cases as such Brahmchari should wear second upavita in absence of side cloth failing which, his performance of Japa etcetera would turn in to devilish actions. Jatukarnya Chintamani adds: All those are nude who, wear a dirty cloth, wear only Kaupin, do not wear Kachchha (under cloth), do not wear side cloth, wear a double Kachchha (under cloth), do not wear clothes, wear saffron coloured cloth, wear a wet cloth, wear a double cloth, wear a red cloth, wear a sticky cloth or wear stitched clothes. Herein, the objection against saffron coloured cloth applies to householder. Smriti Sangrah says: Saffron coloured cloth is for those who are not householders. The objection against a stitched cloth applies to all those who are neither Tyagis nor the poors. Same - scripture further adds : The Poor householders and Tyagis, should wear an old or stitched cloth if they are not possessing a new one. Lord Brahma imagines: One who performs Daan (donation), Japa (meditation) or Homa (sacrifice in holy fire) with a single cloth, becomes a part of the Guru of demons. Jatukarnya says: Don't eat while wearing a single cloth. Achar Tilak says: wear atleast one, two or three finger size cloth or wear a Yoga patta a rope of jute or put atleast the end of your lower cloth on the shoulder and eat.
Now says about the acts to be performed after wearing the clothes. Pure place means the place plastered with mud or cowden and untouched by the impurities. In such a pure place. If such place is not available, then in a temple. And that too, after cleaning, dusting and sprinkling water on such place. Spread a pure and proper sized Aasan (small carpet made of holy shrubs). Which should be considered as a proper sized Aasan ? As per Vishnu Dharmottar Puran: Separate from other seats, not very large or very small, not common between God and devotee, enough in size to accommodate only one devotee, such an Aasan (seat) is a proper sized seat. It is comfortable for sitting. Shiv Gita in Padma Puran explains further about such Aasan. The use of woolen seat fulfils, wishes of the man. The use of deer skin emancipates the soul. Tiger skin seat gives the fruit of wealth and the Aasan of Darbha (a holy shrub) gives ultimate knowledge. The seat made of leaves is the giver of health. In similar way, perform Japa by facing north or east direction. The stone seat gives pain and sorrows. Wooden seat gives ailment. Cloth seat brings in poverty. Sitting on open earth makes the Japa futile. At some places, it is mentioned that Calico-Seat gives wealth. There in the casesas such, please know that ritual confirms to the rules pertaining to a washed cloth. Anant Bhatt had said : only those clothes are not permitted which are not washed everyday, dirty clothes or the clothes touched by a non-bathed man. The restriction pertaining to wooden seat applies to non-finished seats and the seats made of such wood, which is objectionable in holy fire. Vyasji had said : Silk, wool, deer - skin, fresh and washed cotton, wooden, made of shrub or leaves are the best seats. Take a seat on such a seat by facing east or north direction and perform Poojan Japa etc. My follower should perform the Poojan by sitting. but not by standing. Should perform Aachman (sipping water from the right palm). The procedure of Aachman has been described by Kanva Muni : First stretch the right arm and palm, shape the palm in the shape of a cow ear. Thereafter, take water by hand with closed fingers. Then take Aachman by the fingers, leaving thumb and small finger out. Jamadagni has explained the attributes of a cow-ear in Dharm Pravruti : Shrink thumb tip up to middle point of middle finger. That shape now becomes cow-ear shape. This is most desirable in all Aachmans. Here the mention of leaving the thumb and small finger out applies to other than Samvedis. Gruhya Samgraha in Chintamani says: The Samvedis should perform Homa (sacrifice in holy fire), Daan (donation), eating food and Aachman by including thumb in performance and by keeping knees inside. In the same scripture, Yagyvalkya prescribes three Aachman for Dwij (twice barn) : The grain-deep water should be taken every time while performing three Aachmans. Yama Raja says: Aachman should be taken by touching first with the left hand: A wiseman should not take Aachman without touch of left hand. The rules of direction are prescribed by Yagyavalkya : By tucking in the knees, by sitting on a holy seat, by facing north or east, by the Brahm Tirth the Aachman should be taken. This should be practiced by a Dwij (twice born). To tuck in knees means by keeping both the hands between knees. By the right hand daily means though he may not be in the premises of Ashram, he should perform it without interruption. The explanation is from Mitakshara. Achaman by Brahm Tirth, what means Brahm Tirth ? The root of small finger is the shrine of Prajapati, the root of first finger is the shrine of manes and the root of the thumb is the shrine of Brahmdev. These are Brahm Tirths. In Shudra Kamalakar, Shudras have been asked to perform single Aachman : Perform one Aachman by sitting on a pure place facing east or north. Sit with keeping hands in the knees. Make cow-ear shape of your hand and take one Aachman of pure and foamless water. Smriti kaumudi prescribes three Aachamans. Gaudas opine only for a touch of the lips.
Now says about next steps. To be performed only by the gents, and not by the ladies. Vertical sign (of the materials mentioned earlier) with a round mark in the center. Wear it on the forehead and other parts of the body. Perform Aachman after wearing religious signs. The procedure for performing Urdhva pundra (vertical sign) has been given in Vasudevopanishad, therefore, know it from there, which begins with the words" Aum Namshkrutya". Now, Diksha Vidhi says that Vertical mark should be placed on the forehead, heart, and both the upper arms. The Vertical signs should be placed on the respective parts with the chant of mantra of Lord Vasudeva, Sankarshana, Pradyumna and Aniruddha. That is for the householders and the Sadhus . The Brahmcharis are required to wear it at five places. The Brahmcharis and Vanprathas (third stage in the life of a twice born) should wear this signs at five places: forehead, throat, heart and the upper arms of both the hands. They should perform Gayatri Mantra of Lord Vishnu or should chant holy names of Lord Krishna etcetera five Gods. That was the reference from Vasudeva Upanishada. Achar Madhav Brahmand describes the type of Tilak based on Varnas and the type of the fingers : Shyam (Dark) tilak gives peace, red coloured hypnotizes, yellow tilak gives wealth and prosperity and white tilak gives divine love for Lord Vishnu. The Tilak performed with thumb makes the body bulkier. Tilak made with middle finger increases life span. The Tilak made with first finger (adjoing thumb) gives food for every day. And the Tilak made with second last finger gives emancipation : Tilak should be made without touch of the nail. Achar Mayukh explains the distinctions amongst Tilaks: Dwij (twice born) should wear a good and simple Tilak made with small finger (Last finger). In length it should be from upper end of nose till hairline on upper forehead. There should be space in middle of such Tilak. In shape it should appear like foot print of Shri Hari (means narrow at bottom and broad at the top). Padma Puran says: Vertical mark should be good, simple, with good both sides, attractive, in shape of a stick, ornamental and with the space in middle. Its proportion should be of finger of the hand. In the same scripture it is said : Oh Goddess! A Pure person, who is dedicated to God, should wear a vertical sign or should wear a sign in the shape of a stick. One, which is broader at the top, is in the shape of footprint of Shri Hari. One, which is straight and vertical, is called Dandaakruti (stick shaped).
Nibandha explains the distinctions in shapes based on the distinction of places: On forehead it should be in the shape of a stick, on the chest (heart) it should be in the shape of lotus, on the arm it should be in the shape of a bamboo leaf and on other places should be in the shape of a lamp. Tilak should be performed by looking at the mirror: The Margshirsh Mahatmya of Skand Puran contains one sentence; The fortunate one who wears a vertical sign by looking in water or a mirror earns ultimate emancipation. The sentence of Vishnu which appears in Dharma Pravrutti and prohibits looking at mirror: 'While with wooden slippers on or by looking in mirror or water, or with a turban on the head, one should not wear Tilak as a religious sign.' This objection pertains to the tilaks other than Vertical sign of Shri Hari.
For middle or central space in a Tilak, Padma Puran says: A mud Tilak should be drawn right from the upper root of nose to upper forehead. The vertical mark should be drawn with mud. The space should be left in middle portion beginning with eyebrow area. 'Mud' includes other permissible materials. The vertical mark not matching above-mentioned specifications invites bitter criticism. What type of tilak invites ills ? Says: Round, slanted or tilted, without of space in the middle, very narrow, very long, in large proportion, very small, crooked, ugly, with a bent top, with a broken bottom, displaced, missing whiteness in color, made without using water, with faded redness, made by other instruments not using finger, without of fragrance and startling others. Those are evil making Tilaks. Now, the 'long Tilak' mentioned in this partains to a Tilak beginning from the tip of the nose. More details about this can be had from the scriptures like 'Urdhva Pundra Dharm Vad'.
Now, is for woman. Married women mean the ladies who have husband. Such ladies should not do a Tilak but should place a round mark of Kumkum. Bhrigu Rishi says: All ladies should not leave Kumkum mark, nose ring, bracelet and necklace in any circumstances or at any time. A widow means a woman whose husband is dead. A widow should not wear a Tilak or Kumkum mark. The Tilak and Kumkum mark, both are ornamental. Therefore, those are prohibited for the widows. Bhrigu Rishi says that widows should not wear finer clothes or ornaments. Now, thereafter, everybody - men and women both - should meditate upon mentally by imagining the services to God and should meditate upon the image of Lord Shri Radha Krishna as per their thinking, knowledge and view of it. The meditational concentration holds paramount position in different type of Poojan. Therefore perform first Dhyan (meditational concentration) and begin Poojan thereafter. Bhagwan had said about Dhyan and it's performance: Leave the company of woman and the company of such persons who have relations with the woman. Be self-concentrated. Sit properly on a seat in a secluded place. Leave laziness and begin meditation concentration.
After performing vertical Tilak, the Brahmin etcetera would perform Sandhya Vandan and then would perform Poojan of Lord Krishna. That is to be said in the following specific religious act. In instance of that specific religion of Sandhya Poojan, it is to be understood and is to be performed, know this. God had prescribed common religion of Ashrams to Dwijs (twice born) too: Oh Kulnandan! Perform Shauch, Achaman, Snan, Sandhya, Upasana, Poojan, Tirthseva, Japaetcand Leave untouchable, non-eatables and non-speakable; the feeling of ownness for all living bodies, control on mind, control on speech and control on body are essential for all Ashrams.
After performing mental worship to Lord Radha Krishna means the image of Lord Radha Krishna. A drawing, painting or picture of Lord Radha Krishna which is given by own Guru is to be meditated up on and should offer Naman with great respect and dedication. Naman (to offer respect with folded hands) should be Sashtang (with all eight parts of the person). These eight parts are: feet, hands, knees, heart, head, eyes, mind and speech. The Ladies are required to prefer it with five body parts, namely hands, head, eyes, mind and speech. The Poojan is mental and in the form of Naman, as the image is in the form of picture. The bath etceteras are not possible for such picture - image. If it is a metal image, then Poojan should be performed with the available Poojan material and with appropriate Mantra as per the status of the devotee. Should perform Japa of Shri Krishna's Ashtakshar (eight lettered) Mantra. After such Poojan - worship one should begin his days' work.
English
Thereafter, sitting in one place, shall cleanse teeth, then shall take bath with filtered and clean water and then shall wear one washed cloth and put on another such cloth as apron.
Gujarati
અને પછી એક સ્થાનને વિષે બેસીને દાતણ કરવું અને પછી પવિત્ર જળે કરીને સ્નાન કરીને, પછી ધોયેલું વસ્ત્ર એક પહેરવું અને એક ઓઢવું.
Spanish
Todos los días rituales comunes para todos:Todos mis seguidores se levantan temprano en la mañana antes de salir el sol; meditar Señor Krishna por un tiempo, atender a la llamada de la naturaleza y el cepillo de los dientes sentado en un lugar limpio, tomar un baño con agua limpia, poner ropa limpia en dos lavados. Luego, sentado en un compañero de propagación por separado sobre un piso limpio santificado, de cara al este o al norte. Estas autoridades cumplirán Achaman (tomando unas gotas de agua tres veces. Este es un acto de purificación y se realizará al comienzo de cada ceremonia religiosa.) Entonces los machos se haga una marca en forma de 'U' en la cabeza lo tanto (como se dijo antes) con el punto redondo en el mismo. Y las mujeres con sus maridos vivos pondrá punto rojo en la frente con Kumkum. (Polvo rojo) Una viuda hará ni 'U' marca ni punto rojo (con Kumkum) en la frente. Entonces todos los hombres o las mujeres se ofrecen adoración mental para Shree Krishna. Ellos se inclinarán con devoción ante el ídolo o la imagen de Radha - Krishna, y cantar el mantra de Krishna en cuanto a su tiempo lo permitan. Luego se puede ir a atender a sus deberes seculares.
Explanation
The routine of the day is described in these worldly duties. Beginning of a new topic: Daily - daily before sunrise, means fifty five Ghatika (a unit of twenty four minute) counted from previous sunrise is called day break fifty seven in counting like that is called sunrise, fifty eight and thereafter, it is morning. Like this, before sunrise - means in Brahm Mahurt. It is said so in Achar Mayukh: Last part of night is called Brahm Muhurt. Prayog Parijaat describes last part of the night as "Brahm Muhurt," the time for the study of Veda. One should rise from sleep before daybreak. As per Smriti Ratnavali, it is sinful to sleep during daybreak. The Dwij (twice born), who had committed such sin unknowingly, becomes sin free on performing Padkruchchha.After rising from sleep, perform meditation of Lord Krishna, and Kirtan. Herein, word Krishna includes Lord Shri Krishna, devotees of Lord Shri Krishna and the religious places and leelas connected to Lord Shri Krishna. For more details please refer Chapter four of Skandh eight in Shrimad Bhagwat. Attend natural call thereafter. There is limit of Muhurt in rising early and the limit of one Ghatika ( a unit of 24 minute) in rising late. Manu prescribes following procedure in natural calls: urinating organ should be washed once, anus twice and left hand ten times with pure mud. Both hands should be washed seven times and feet should be washed thrice . Natural call and the cleanliness thereafter, both, should be performed without laziness The same amount of water and mud should be used for purifying all other things. Now he says about such types of mud which should be avoided in performing religious rites: from interior of house, from the temple, from the burrows of snakes and rats, from the leftover of others, such mud or soil should not be used in religious works. If the mud, other then mentioned above as objectionable, is not available, then in such case of emergency, use such objectionable mud for the self purification and for the purification of the objects. It is said that if there is not danger to life, neither it is the midway to his destination nor the night time or the sickness even if does not perform the ablution then he becomes a sinner. The details on this may be referred in Dharm Shastra. What if water is not available in some difficult times ? For that, Shatatapa says: If water is not available on attending to natural call, then one should take complete bath along with clothes on receiving water. After such late bath, he should perform Vyahuti sacrifice and should drink water with a touch of Ghee (butter oil) and Gold. It says to consume Ghee. That is for atonement . Therefore don't take food . These clarifications are from Mayukh by Bhaskaracharya.
One should sit at one place and brush the teeth. Smriti forbids brushing while standing, walking or in the bed; one should observe silence while cleaning mouth. Wood to be used in toothbrush should be according to scriptures. Lord Vishnu had recommended this wood with appropriate supports. Lord Vishnu had recommended this wood from the trees either having thorns or oozing milk drops (on breaking its branch or leaves). In length, it should be of twelve fingers (about eight to nine inch) and in thickness, it should be about fingertip of small finger. It's bristles should be about one centimeter long. Skand Puran says that, it is proper to have difference of one inch for the different Varnas (castes). Markandey Muni says: one should keep quiet while brushing. The toothbrush should be washed before use and before throwing it way. The restriction against brushing on a fast day applies only to use of wooden toothbrush. Vyas says: If wood is not available for brushing teeth or it is a prohibited day for brushing, then twelve gargles of water are enough for mouth wash. The cleaning of tongue should be done with a leaf. Krutyachintamani says: Those who are Shamvedi, should use brush of eight-finger length (of six-inch length).
Thereafter perform bath with pure water. Puran says: It is good to perform daily bath in cool water of river, ocean, lake, pond, and step well or well. Parashar Muni says: Bath performed with hot water and Jap (meditation) performed without Vedic observations is futile. As per Shadatrinshan, the hot bath is allowed only for ailing people : water is always pure in its natural form, therefore it is not necessary to make it pure by fire. Therefore the bath with such water is recommended for sick people. Great Manu had some times objected to such a bath. For example : Hot water bath should not be performed on defilement due to birth and death, Makar Sankranti (January-14), Shraddha (offerings to manes) day, birthday, Sundays, sinful touch or eclipse. Kattyayan says: Bath should be brief in the early morning and should be extensive in the noontime. Shatatapa says in Mitakshara : The Dwij (twice born) who does not perform morning bath becomes defiled. Skandpuran says: Morning bath is praiseworthy in performance of rites pertaining to God and manes. Such bath gives pleasure to mind. Therefore, it should be performed everyday. Then explains what type of two Dhotis are to be put on. Those should be washed, purified and dried by a gent. The cloth washed by a woman is not clean. because the cloth washed by a woman remains impure. That is observation of Dharm Pradeep. Karm Tattva Deepika says: such clothes are unwashed, which are not completely washed, or washed by a woman or washed by a shudra (low-caste) or dried by keeping it southward. Unwashed or washed by the lower caste, or washed on previous day are irrelevant and improper here and therefore, those should be avoided in all such acts.
There are specific instructions in the Smritis in regard to style of washing : Cotton cloth should be washed on it's removal, silken cloth should be washed after havin food, and dirty cloth should be washed without considering its kind. It refers to two types of clothes in this. One for wearing and another for covering the person. Harihar Karika gives more details : The cloth for wearing during the ceremonies should be well washed it should be with seven to eight arm length; In breadth should be a quarter of its full length; should be with woven border. It should be own cloth; should be white and in tune with one's caste; should be made of jute etc. The cloth for covering torso should be half in the size of the wearing cloth. Therefore here we had considered two clothes . The poor and Brahmins who do not have two clothes, may consider their Yagyo pavit (sacred threads) as the second or third cloth. Yoga Patta too may be considered as second or third cloth. Vishwamitra says: Shrautras and Smartas should wear set of two Yagyapavita may be considered a third in absence of a side cloth. Deval Rishi says: Bramchari should wear one set of Upavit (sacred threads) and others should wear a pair of Upavita. Yatis should wear one sat of Upavita. This is as per religion and in cases as such Brahmchari should wear second upavita in absence of side cloth failing which, his performance of Japa etcetera would turn in to devilish actions. Jatukarnya Chintamani adds: All those are nude who, wear a dirty cloth, wear only Kaupin, do not wear Kachchha (under cloth), do not wear side cloth, wear a double Kachchha (under cloth), do not wear clothes, wear saffron coloured cloth, wear a wet cloth, wear a double cloth, wear a red cloth, wear a sticky cloth or wear stitched clothes. Herein, the objection against saffron coloured cloth applies to householder. Smriti Sangrah says: Saffron coloured cloth is for those who are not householders. The objection against a stitched cloth applies to all those who are neither Tyagis nor the poors. Same - scripture further adds : The Poor householders and Tyagis, should wear an old or stitched cloth if they are not possessing a new one. Lord Brahma imagines: One who performs Daan (donation), Japa (meditation) or Homa (sacrifice in holy fire) with a single cloth, becomes a part of the Guru of demons. Jatukarnya says: Don't eat while wearing a single cloth. Achar Tilak says: wear atleast one, two or three finger size cloth or wear a Yoga patta a rope of jute or put atleast the end of your lower cloth on the shoulder and eat.
Now says about the acts to be performed after wearing the clothes. Pure place means the place plastered with mud or cowden and untouched by the impurities. In such a pure place. If such place is not available, then in a temple. And that too, after cleaning, dusting and sprinkling water on such place. Spread a pure and proper sized Aasan (small carpet made of holy shrubs). Which should be considered as a proper sized Aasan ? As per Vishnu Dharmottar Puran: Separate from other seats, not very large or very small, not common between God and devotee, enough in size to accommodate only one devotee, such an Aasan (seat) is a proper sized seat. It is comfortable for sitting. Shiv Gita in Padma Puran explains further about such Aasan. The use of woolen seat fulfils, wishes of the man. The use of deer skin emancipates the soul. Tiger skin seat gives the fruit of wealth and the Aasan of Darbha (a holy shrub) gives ultimate knowledge. The seat made of leaves is the giver of health. In similar way, perform Japa by facing north or east direction. The stone seat gives pain and sorrows. Wooden seat gives ailment. Cloth seat brings in poverty. Sitting on open earth makes the Japa futile. At some places, it is mentioned that Calico-Seat gives wealth. There in the casesas such, please know that ritual confirms to the rules pertaining to a washed cloth. Anant Bhatt had said : only those clothes are not permitted which are not washed everyday, dirty clothes or the clothes touched by a non-bathed man. The restriction pertaining to wooden seat applies to non-finished seats and the seats made of such wood, which is objectionable in holy fire. Vyasji had said : Silk, wool, deer - skin, fresh and washed cotton, wooden, made of shrub or leaves are the best seats. Take a seat on such a seat by facing east or north direction and perform Poojan Japa etc. My follower should perform the Poojan by sitting. but not by standing. Should perform Aachman (sipping water from the right palm). The procedure of Aachman has been described by Kanva Muni : First stretch the right arm and palm, shape the palm in the shape of a cow ear. Thereafter, take water by hand with closed fingers. Then take Aachman by the fingers, leaving thumb and small finger out. Jamadagni has explained the attributes of a cow-ear in Dharm Pravruti : Shrink thumb tip up to middle point of middle finger. That shape now becomes cow-ear shape. This is most desirable in all Aachmans. Here the mention of leaving the thumb and small finger out applies to other than Samvedis. Gruhya Samgraha in Chintamani says: The Samvedis should perform Homa (sacrifice in holy fire), Daan (donation), eating food and Aachman by including thumb in performance and by keeping knees inside. In the same scripture, Yagyvalkya prescribes three Aachman for Dwij (twice barn) : The grain-deep water should be taken every time while performing three Aachmans. Yama Raja says: Aachman should be taken by touching first with the left hand: A wiseman should not take Aachman without touch of left hand. The rules of direction are prescribed by Yagyavalkya : By tucking in the knees, by sitting on a holy seat, by facing north or east, by the Brahm Tirth the Aachman should be taken. This should be practiced by a Dwij (twice born). To tuck in knees means by keeping both the hands between knees. By the right hand daily means though he may not be in the premises of Ashram, he should perform it without interruption. The explanation is from Mitakshara. Achaman by Brahm Tirth, what means Brahm Tirth ? The root of small finger is the shrine of Prajapati, the root of first finger is the shrine of manes and the root of the thumb is the shrine of Brahmdev. These are Brahm Tirths. In Shudra Kamalakar, Shudras have been asked to perform single Aachman : Perform one Aachman by sitting on a pure place facing east or north. Sit with keeping hands in the knees. Make cow-ear shape of your hand and take one Aachman of pure and foamless water. Smriti kaumudi prescribes three Aachamans. Gaudas opine only for a touch of the lips.
Now says about next steps. To be performed only by the gents, and not by the ladies. Vertical sign (of the materials mentioned earlier) with a round mark in the center. Wear it on the forehead and other parts of the body. Perform Aachman after wearing religious signs. The procedure for performing Urdhva pundra (vertical sign) has been given in Vasudevopanishad, therefore, know it from there, which begins with the words" Aum Namshkrutya". Now, Diksha Vidhi says that Vertical mark should be placed on the forehead, heart, and both the upper arms. The Vertical signs should be placed on the respective parts with the chant of mantra of Lord Vasudeva, Sankarshana, Pradyumna and Aniruddha. That is for the householders and the Sadhus . The Brahmcharis are required to wear it at five places. The Brahmcharis and Vanprathas (third stage in the life of a twice born) should wear this signs at five places: forehead, throat, heart and the upper arms of both the hands. They should perform Gayatri Mantra of Lord Vishnu or should chant holy names of Lord Krishna etcetera five Gods. That was the reference from Vasudeva Upanishada. Achar Madhav Brahmand describes the type of Tilak based on Varnas and the type of the fingers : Shyam (Dark) tilak gives peace, red coloured hypnotizes, yellow tilak gives wealth and prosperity and white tilak gives divine love for Lord Vishnu. The Tilak performed with thumb makes the body bulkier. Tilak made with middle finger increases life span. The Tilak made with first finger (adjoing thumb) gives food for every day. And the Tilak made with second last finger gives emancipation : Tilak should be made without touch of the nail. Achar Mayukh explains the distinctions amongst Tilaks: Dwij (twice born) should wear a good and simple Tilak made with small finger (Last finger). In length it should be from upper end of nose till hairline on upper forehead. There should be space in middle of such Tilak. In shape it should appear like foot print of Shri Hari (means narrow at bottom and broad at the top). Padma Puran says: Vertical mark should be good, simple, with good both sides, attractive, in shape of a stick, ornamental and with the space in middle. Its proportion should be of finger of the hand. In the same scripture it is said : Oh Goddess! A Pure person, who is dedicated to God, should wear a vertical sign or should wear a sign in the shape of a stick. One, which is broader at the top, is in the shape of footprint of Shri Hari. One, which is straight and vertical, is called Dandaakruti (stick shaped).
Nibandha explains the distinctions in shapes based on the distinction of places: On forehead it should be in the shape of a stick, on the chest (heart) it should be in the shape of lotus, on the arm it should be in the shape of a bamboo leaf and on other places should be in the shape of a lamp. Tilak should be performed by looking at the mirror: The Margshirsh Mahatmya of Skand Puran contains one sentence; The fortunate one who wears a vertical sign by looking in water or a mirror earns ultimate emancipation. The sentence of Vishnu which appears in Dharma Pravrutti and prohibits looking at mirror: 'While with wooden slippers on or by looking in mirror or water, or with a turban on the head, one should not wear Tilak as a religious sign.' This objection pertains to the tilaks other than Vertical sign of Shri Hari.
For middle or central space in a Tilak, Padma Puran says: A mud Tilak should be drawn right from the upper root of nose to upper forehead. The vertical mark should be drawn with mud. The space should be left in middle portion beginning with eyebrow area. 'Mud' includes other permissible materials. The vertical mark not matching above-mentioned specifications invites bitter criticism. What type of tilak invites ills ? Says: Round, slanted or tilted, without of space in the middle, very narrow, very long, in large proportion, very small, crooked, ugly, with a bent top, with a broken bottom, displaced, missing whiteness in color, made without using water, with faded redness, made by other instruments not using finger, without of fragrance and startling others. Those are evil making Tilaks. Now, the 'long Tilak' mentioned in this partains to a Tilak beginning from the tip of the nose. More details about this can be had from the scriptures like 'Urdhva Pundra Dharm Vad'.
Now, is for woman. Married women mean the ladies who have husband. Such ladies should not do a Tilak but should place a round mark of Kumkum. Bhrigu Rishi says: All ladies should not leave Kumkum mark, nose ring, bracelet and necklace in any circumstances or at any time. A widow means a woman whose husband is dead. A widow should not wear a Tilak or Kumkum mark. The Tilak and Kumkum mark, both are ornamental. Therefore, those are prohibited for the widows. Bhrigu Rishi says that widows should not wear finer clothes or ornaments. Now, thereafter, everybody - men and women both - should meditate upon mentally by imagining the services to God and should meditate upon the image of Lord Shri Radha Krishna as per their thinking, knowledge and view of it. The meditational concentration holds paramount position in different type of Poojan. Therefore perform first Dhyan (meditational concentration) and begin Poojan thereafter. Bhagwan had said about Dhyan and it's performance: Leave the company of woman and the company of such persons who have relations with the woman. Be self-concentrated. Sit properly on a seat in a secluded place. Leave laziness and begin meditation concentration.
After performing vertical Tilak, the Brahmin etcetera would perform Sandhya Vandan and then would perform Poojan of Lord Krishna. That is to be said in the following specific religious act. In instance of that specific religion of Sandhya Poojan, it is to be understood and is to be performed, know this. God had prescribed common religion of Ashrams to Dwijs (twice born) too: Oh Kulnandan! Perform Shauch, Achaman, Snan, Sandhya, Upasana, Poojan, Tirthseva, Japaetcand Leave untouchable, non-eatables and non-speakable; the feeling of ownness for all living bodies, control on mind, control on speech and control on body are essential for all Ashrams.
After performing mental worship to Lord Radha Krishna means the image of Lord Radha Krishna. A drawing, painting or picture of Lord Radha Krishna which is given by own Guru is to be meditated up on and should offer Naman with great respect and dedication. Naman (to offer respect with folded hands) should be Sashtang (with all eight parts of the person). These eight parts are: feet, hands, knees, heart, head, eyes, mind and speech. The Ladies are required to prefer it with five body parts, namely hands, head, eyes, mind and speech. The Poojan is mental and in the form of Naman, as the image is in the form of picture. The bath etceteras are not possible for such picture - image. If it is a metal image, then Poojan should be performed with the available Poojan material and with appropriate Mantra as per the status of the devotee. Should perform Japa of Shri Krishna's Ashtakshar (eight lettered) Mantra. After such Poojan - worship one should begin his days' work.