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.
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.