The Smṛti on Right Conduct (सदाचारस्मृतिः)
यस्मिन् सर्वाणि कर्माणि संन्यस्याध्यात्मचेतसा। निराशीर्निर्ममो याति परं जयति सोऽच्युतः ॥१॥
Acyuta triumphs: one who, with a mind directed toward adhyātma, dedicates all actions to Him, free from expectation and possessiveness, attains the highest. (1)
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स्मृत्वा विष्णुं समुत्थाय कृतशौचो यथाविधि। धौतदन्तः समाचम्य स्नानं कुर्याद् विधानतः ॥२॥
Having remembered Viṣṇu and then risen, one should perform the proper purification, clean one’s teeth, ritually sip water (ācamya), and bathe in the prescribed manner. (2)
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उद्धृतेति मृदाऽऽलिप्य द्विषडष्टषडक्षरैः। त्रिर्निमज्याप्यसूक्तेन प्रोक्षयित्वा पुनस्ततः। मृदाऽऽलिप्य निमज्य त्रिस्त्रिर्जपेदघमर्षणम् ॥३॥
After smearing his body with clay while reciting the mantra beginning “Uddhṛtā,” [1] he should immerse himself three times while reciting the twelve-, eight-, and six-syllabled mantras [2] . He should then sprinkle himself while reciting the Āpya-sūkta [3] . Thereafter, he should again smear his body with clay, immerse himself three times, and recite the Aghamarṣaṇa-sūkta [4] three times. (3)
1. Uddhṛtā mantra — This mantra addresses sacred clay as the Earth raised by Viṣṇu in his Varāha form. The practitioner asks the Earth to remove the consequences of wrongdoing, grant nourishment and strength, and assist in attaining the highest state. Its use while applying clay shows that ritual purification is not regarded as merely physical cleansing. The Earth itself belongs to and is sustained by the divine order, and its purifying capacity is invoked through remembrance of Viṣṇu. Thus the external act of applying clay becomes an inward acknowledgement of dependence upon the Supreme and a prayer for purification from actions that obstruct spiritual progress.
Sanskrit
उद्धृतासि वराहेण कृष्णेन शतबाहुना ।
मृत्तिके हन पापं यन्मया दुष्कृतं कृतम् ।
मृत्तिके ब्रह्मदत्तासि काश्यपेनाभिमन्त्रिता ।
मृत्तिके देहि मे पुष्टिं त्वयि सर्वं प्रतिष्ठितम् ॥
मृत्तिके प्रतिष्ठिते सर्वं तन्मे निर्णुद मृत्तिके ।
त्वया हतेन पापेन गच्छामि परमां गतिम् ॥
Transliteration
uddhr̥tāsi varāhēṇa kr̥ṣṇēna śatabāhunā ।
mr̥ttikē hana pāpaṁ yanmayā duṣkr̥taṁ kr̥tam ।
mr̥ttikē brahmadattāsi kāśyapēnābhimantritā ।
mr̥ttikē dēhi mē puṣṭiṁ tvayi sarvaṁ pratiṣṭhitam ॥
mr̥ttikē pratiṣṭhitē sarvaṁ tanmē nirṇuda mr̥ttikē ।
tvayā hatēna pāpēna gacchāmi paramāṁ gatim ॥
Translation
You were raised by Kṛṣṇa in the form of Varāha, the hundred-armed. O sacred Earth, destroy the sin arising from the wrong I have committed. O Earth, you are given by Brahman and sanctified by Kaśyapa. O Earth, grant me nourishment; in you everything is established. O Earth, the support of all, remove all that evil from me. With my sin destroyed through you, may I attain the highest state.
2. The twelve-, eight-, and six-syllabled mantras — These three mantras invoke the Supreme as Vāsudeva, Nārāyaṇa and Viṣṇu. Each expresses namas—reverence and the placing of oneself in relation to the Lord. Their recitation during immersion joins bodily cleansing with continuous remembrance of Viṣṇu. The sequence therefore transforms bathing from a merely hygienic activity into an act of worship involving body, speech and mind. Philosophically, it reflects the principle that daily actions acquire their proper orientation when performed with awareness of the Supreme, and that purity of conduct should be accompanied by remembrance of the One upon whom the individual and all actions ultimately depend.
Sanskrit
ॐ नमो भगवते वासुदेवाय ॥
ॐ नमो नारायणाय ॥
ॐ विष्णवे नमः ॥
Transliteration
ōṁ namō bhagavatē vāsudēvāya ॥
ōṁ namō nārāyaṇāya ॥
ōṁ viṣṇavē namaḥ ॥
Translation
Oṁ. Salutations to Bhagavān Vāsudeva.
Oṁ. Salutations to Nārāyaṇa.
Oṁ. Salutations to Viṣṇu.
3. Āpya-sūkta — Āpo hi ṣṭhā — The Āpya-sūkta used here consists of the opening three verses of the Vedic hymn to the Waters, beginning āpo hi ṣṭhā (Ṛgveda 10.9.1–3). The Waters are invoked as sources of well-being, nourishment, auspiciousness and renewal. Their use in sprinkling gives ritual significance to water beyond its ordinary cleansing function. The practitioner approaches water as part of the divinely ordered world and asks that it sustain and renew him. Philosophically, the hymn joins the material and sacred dimensions of purification: an element of nature becomes an instrument of worship when approached through Vedic mantra and with awareness of its place within the order established by the Supreme.
Sanskrit
आपो हि ष्ठा मयोभुवस्ता न ऊर्जे दधातन ।
महे रणाय चक्षसे ॥१॥
यो वः शिवतमो रसस्तस्य भाजयतेह नः ।
उशतीरिव मातरः ॥२॥
तस्मा अरं गमाम वो यस्य क्षयाय जिन्वथ ।
आपो जनयथा च नः ॥३॥
Transliteration
āpō hi ṣṭhā mayōbhuvastā na ūrjē dadhātana ।
mahē raṇāya cakṣasē ॥1॥
yō vaḥ śivatamō rasastasya bhājayatēha naḥ ।
uśatīriva mātaraḥ ॥2॥
tasmā araṁ gamāma vō yasya kṣayāya jinvatha ।
āpō janayathā ca naḥ ॥3॥
Translation
O Waters, you are indeed bringers of well-being; grant us nourishment, for great joy and clear vision. Let us partake here of your most auspicious essence, as children receive nourishment from loving mothers. We approach you for the life and well-being that you foster. O Waters, renew us.
4. Aghamarṣaṇa-sūkta — The Aghamarṣaṇa-sūkta (Ṛgveda 10.190.1–3) places personal purification within the larger order of creation. It speaks of r̥ta and satya, night and the cosmic ocean, the arising of time, the ordering of day and night, and the establishment of the sun, moon, heaven, earth and intermediate realm. Its recitation during immersion therefore moves beyond the mere washing away of physical impurity. The practitioner recalls the ordered structure of reality and seeks purification within that order. Philosophically, the hymn links right personal conduct with cosmic order: purification involves bringing one's life into harmony with truth, order and the structure of existence sustained by the Supreme.
Sanskrit
ऋतं च सत्यं चाभीद्धात्तपसोऽध्यजायत ।
ततो रात्र्यजायत ततः समुद्रो अर्णवः ॥१॥
समुद्रादर्णवादधि संवत्सरो अजायत ।
अहोरात्राणि विदधद्विश्वस्य मिषतो वशी ॥२॥
सूर्याचन्द्रमसौ धाता यथापूर्वमकल्पयत् ।
दिवं च पृथिवीं चान्तरिक्षमथो स्वः ॥३॥
Transliteration
r̥taṁ ca satyaṁ cābhīddhāttapasō'dhyajāyata ।
tatō rātryajāyata tataḥ samudrō arṇavaḥ ॥1॥
samudrādarṇavādadhi saṁvatsarō ajāyata ।
ahōrātrāṇi vidadhadviśvasya miṣatō vaśī ॥2॥
sūryācandramasau dhātā yathāpūrvamakalpayat ।
divaṁ ca pr̥thivīṁ cāntarikṣamathō svaḥ ॥3॥
Translation
Cosmic order and truth arose from the kindled austerity. From it arose night, and thereafter the billowing ocean. From the ocean arose the year; the sovereign ruler ordained day and night for the whole manifest universe. The Creator fashioned the sun and moon as before, and established heaven, earth, the intermediate space and the higher realm.
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स्रष्टारं सर्वलोकानां स्मृत्वा नारायणं परम्। यतश्वासो निमज्याप्सु प्रणवेनोत्थितस्ततः। सिञ्चन् पुरुषसूक्तेन स्वदेहस्थं हरिं स्मरन् ॥४॥
One should remember supreme Nārāyaṇa, the creator of all worlds, restrain the breath, submerge oneself in the water, and then rise while uttering the praṇava. One should sprinkle oneself while reciting the Puruṣasūkta [5] and remember Hari dwelling within one’s own body. (4)
5. Puruṣa-sūkta — The Puruṣa-sūkta (Ṛgveda 10.90) presents the Supreme Puruṣa as encompassing all beings and worlds while remaining describes creation through the imagery of a cosmic yajña, from which living beings, the Vedas, social functions, celestial powers and the worlds arise within an ordered whole. In the present context, Madhva explicitly directs the practitioner to remember Nārāyaṇa and Hari while reciting this hymn. Its use during bathing therefore turns physical purification into contemplation of the Supreme as creator, sustainer and indwelling ruler. Sprinkling the body while reciting the hymn joins ritual action with remembrance of Hari and awareness of one’s dependence upon him.
Sanskrit
सहस्रशीर्षा पुरुषः सहस्राक्षः सहस्रपात् ।
स भूमिं विश्वतो वृत्वात्यतिष्ठद्दशाङ्गुलम् ॥१॥
पुरुष एवेदं सर्वं यद्भूतं यच्च भव्यम् ।
उतामृतत्वस्येशानो यदन्नेनातिरोहति ॥२॥
एतावानस्य महिमातो ज्यायाँश्च पूरुषः ।
पादोऽस्य विश्वा भूतानि त्रिपादस्यामृतं दिवि ॥३॥
त्रिपादूर्ध्व उदैत्पूरुषः पादोऽस्येहाभवत्पुनः ।
ततो विष्वङ् व्यक्रामत्साशनानशने अभि ॥४॥
तस्माद्विराळजायत विराजो अधि पूरुषः ।
स जातो अत्यरिच्यत पश्चाद्भूमिमथो पुरः ॥५॥
यत्पुरुषेण हविषा देवा यज्ञमतन्वत ।
वसन्तो अस्यासीदाज्यं ग्रीष्म इध्मः शरद्धविः ॥६॥
तं यज्ञं बर्हिषि प्रौक्षन्पुरुषं जातमग्रतः ।
तेन देवा अयजन्त साध्या ऋषयश्च ये ॥७॥
तस्माद्यज्ञात्सर्वहुतः सम्भृतं पृषदाज्यम् ।
पशून्ताँश्चक्रे वायव्यानारण्यान् ग्राम्याश्च ये ॥८॥
तस्माद्यज्ञात्सर्वहुत ऋचः सामानि जज्ञिरे ।
छन्दांसि जज्ञिरे तस्माद्यजुस्तस्मादजायत ॥९॥
तस्मादश्वा अजायन्त ये के चोभयादतः ।
गावो ह जज्ञिरे तस्मात् तस्माज्जाता अजावयः ॥१०॥
यत्पुरुषं व्यदधुः कतिधा व्यकल्पयन् ।
मुखं किमस्य कौ बाहू का ऊरू पादा उच्येते ॥११॥
ब्राह्मणोऽस्य मुखमासीद् बाहू राजन्यः कृतः ।
ऊरू तदस्य यद्वैश्यः पद्भ्यां शूद्रो अजायत ॥१२॥
चन्द्रमा मनसो जातश्चक्षोः सूर्यो अजायत ।
मुखादिन्द्रश्चाग्निश्च प्राणाद्वायुरजायत ॥१३॥
नाभ्या आसीदन्तरिक्षं शीर्ष्णो द्यौः समवर्तत ।
पद्भ्यां भूमिर्दिशः श्रोत्रात्तथा लोकाँ अकल्पयन् ॥१४॥
सप्तास्यासन् परिधयस्त्रिः सप्त समिधः कृताः ।
देवा यद्यज्ञं तन्वाना अबध्नन्पुरुषं पशुम् ॥१५॥
यज्ञेन यज्ञमयजन्त देवास्तानि धर्माणि प्रथमान्यासन् ।
ते ह नाकं महिमानः सचन्त यत्र पूर्वे साध्याः सन्ति देवाः ॥१६॥
Transliteration
sahasraśīrṣā puruṣaḥ sahasrākṣaḥ sahasrapāt ।
sa bhūmiṁ viśvatō vr̥tvātyatiṣṭhaddaśāṅgulam ॥1॥
puruṣa ēvēdaṁ sarvaṁ yadbhūtaṁ yacca bhavyam ।
utāmr̥tatvasyēśānō yadannēnātirōhati ॥2॥
ētāvānasya mahimātō jyāyām̐śca pūruṣaḥ ।
pādō’sya viśvā bhūtāni tripādasyāmr̥taṁ divi ॥3॥
tripādūrdhva udaitpūruṣaḥ pādō’syēhābhavatpunaḥ ।
tatō viṣvaṅ vyakrāmatsāśanānaśanē abhi ॥4॥
tasmādvirāḷajāyata virājō adhi pūruṣaḥ ।
sa jātō atyaricyata paścādbhūmimathō puraḥ ॥5॥
yatpuruṣēṇa haviṣā dēvā yajñamatanvata ।
vasantō asyāsīdājyaṁ grīṣma idhmaḥ śaraddhaviḥ ॥6॥
taṁ yajñaṁ barhiṣi praukṣanpuruṣaṁ jātamagrataḥ ।
tēna dēvā ayajanta sādhyā r̥ṣayaśca yē ॥7॥
tasmādyajñātsarvahutaḥ sambhr̥taṁ pr̥ṣadājyam ।
paśūntām̐ścakrē vāyavyānāraṇyān grāmyāśca yē ॥8॥
tasmādyajñātsarvahuta r̥caḥ sāmāni jajñirē ।
chandāṁsi jajñirē tasmādyajustasmādajāyata ॥9॥
tasmādaśvā ajāyanta yē kē cōbhayādataḥ ।
gāvō ha jajñirē tasmāt tasmājjātā ajāvayaḥ ॥10॥
yatpuruṣaṁ vyadadhuḥ katidhā vyakalpayan ।
mukhaṁ kimasya kau bāhū kā ūrū pādā ucyētē ॥11॥
brāhmaṇō’sya mukhamāsīd bāhū rājanyaḥ kr̥taḥ ।
ūrū tadasya yadvaiśyaḥ padbhyāṁ śūdrō ajāyata ॥12॥
candramā manasō jātaścakṣōḥ sūryō ajāyata ।
mukhādindraścāgniśca prāṇādvāyurajāyata ॥13॥
nābhyā āsīdantarikṣaṁ śīrṣṇō dyauḥ samavartata ।
padbhyāṁ bhūmirdiśaḥ śrōtrāttathā lōkām̐ akalpayan ॥14॥
saptāsyāsan paridhayastriḥ sapta samidhaḥ kr̥tāḥ ।
dēvā yadyajñaṁ tanvānā abadhnanpuruṣaṁ paśum ॥15॥
yajñēna yajñamayajanta dēvāstāni dharmāṇi prathamānyāsan ।
tē ha nākaṁ mahimānaḥ sacanta yatra pūrvē sādhyāḥ santi dēvāḥ ॥16॥
Translation
The Puruṣa has a thousand heads, a thousand eyes and a thousand feet. Having encompassed the earth on every side, he extends beyond it by ten measures. ॥1॥
The Puruṣa alone is all this—whatever has been and whatever will be. He is also the Lord of immortality and of that which grows through food. ॥2॥
Such is his greatness, yet the Puruṣa is greater still. All beings constitute one quarter of him; three quarters of him are immortal in the higher realm. ॥3॥
Three quarters of the Puruṣa rose above; one quarter manifested here again. From there he spread in every direction, encompassing that which eats and that which does not eat. ॥4॥
From him Virāj was born, and from Virāj the Puruṣa. Having been born, he extended beyond the earth, behind and before. ॥5॥
When the devas performed the yajña with the Puruṣa as the offering, spring was its clarified butter, summer its fuel and autumn its oblation. ॥6॥
They consecrated upon the sacred grass that Puruṣa who was born in the beginning. Through him the devas, the Sādhyas and the ṛṣis performed the yajña. ॥7॥
From that all-offering yajña was gathered the mixture of curd and clarified butter. From it arose the animals of the air, the forest and the village. ॥8॥
From that all-offering yajña arose the Ṛg verses and the Sāman chants. From it arose the metres, and from it the Yajus came into being. ॥9॥
From it horses were born, along with those animals having teeth in both jaws. From it cattle were born, and from it goats and sheep arose. ॥10॥
When they divided the Puruṣa, into how many parts did they arrange him? What became his mouth? What were his two arms? What were called his thighs and feet? ॥11॥
The Brāhmaṇa was his mouth; the Rājanya was made his arms. The Vaiśya was his thighs, and from his feet the Śūdra was born. ॥12॥
The moon arose from his mind and the sun from his eye. From his mouth arose Indra and Agni, and from his breath Vāyu arose. ॥13॥
From his navel arose the intermediate space; from his head heaven came into being. From his feet came the earth and from his hearing the directions; thus the worlds were ordered. ॥14॥
Seven were its enclosing sticks and thrice seven the fuel-sticks prepared. When the devas performed the yajña, they bound the Puruṣa as the sacrificial offering. ॥15॥
Through yajña the devas worshipped the Yajña; these were the earliest dharmas. Those great ones attained the celestial realm where the ancient Sādhyas dwell. ॥16॥
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वसित्वा वास आचभ्य प्रोक्ष्याचम्य च मन्त्रतः। गायत्र्या चाञ्जलिं दत्वा ध्यात्वा सूर्यगतं हरिम् ॥५॥
One should put on a garment, sip water, perform the prescribed sprinkling and ritual sipping (ācamya) with the mantra, offer a cupped handful of water with the Gāyatrī mantra, and meditate on Hari present in the sun. (5)
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मन्त्रतः परिवृत्याथ समाचम्य सुरादिकान्। तर्पयित्वा निपीड्याथ वासो विस्तृत्य चाञ्जसा ॥६॥
One should turn around as prescribed by the mantra, duly sip water (ācamya), satisfy the gods and others with libations, and then promptly squeeze the water from the garment and spread it out. (6)
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अर्कमण्डलगं विष्णुं ध्यात्वैव त्रिपदीं जपेत्। सहस्रपरमां देवीं शतमध्यां दशावराम् ॥७॥
Meditating on Viṣṇu present in the solar orb, one should recite the three-pāda Gāyatrī mantra [6] — one thousand repetitions being the highest, one hundred intermediate, and ten the minimum. (7)
6. Three-pāda Gāyatrī mantra (Tripadī Gāyatrī) — The Gāyatrī mantra (Ṛgveda 3.62.10) is called tripadī because it is composed in three pādas, traditionally understood as eight syllables each. Its three pādas are tat savitur varēṇyaṁ, bhargō dēvasya dhīmahi, and dhiyō yō naḥ pracōdayāt. The praṇava Oṁ and the three vyāhṛtis—bhūr bhuvaḥ svaḥ—customarily precede the mantra in recitation but are not themselves its three pādas. In the present verse, Madhva directs the practitioner to meditate upon Viṣṇu dwelling in the solar orb while reciting this Gāyatrī. Thus the solar radiance becomes the locus for contemplating the Supreme, while the mantra is a prayer that divine illumination guide and direct one’s intellect.
Sanskrit
ॐ भूर्भुवः स्वः ।
तत्सवितुर्वरेण्यं ।
भर्गो देवस्य धीमहि ।
धियो यो नः प्रचोदयात् ॥
Transliteration
ōṁ bhūrbhuvaḥ svaḥ ।
tat savitur varēṇyaṁ ।
bhargō dēvasya dhīmahi ।
dhiyō yō naḥ pracōdayāt ॥
Translation
Oṁ. Bhūḥ, Bhuvaḥ, Svaḥ.
We meditate upon that most excellent radiance of Savitṛ, the divine; may he inspire and direct our intellects.
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आसूर्यदर्शनात्तिष्ठेत् ततस्तूपविशेत वा। पूर्वां सन्ध्यां सनक्षत्राम् उत्तरां सदिवाकराम्। उत्तरामुपविश्यैव वाग्यतः सर्वदा जपेत् ॥८॥
One should remain standing until the sun appears and may then sit down. The morning twilight observance should be performed while the stars are visible, and the evening observance while the sun is visible. For the evening observance alone, one should sit and always recite with restrained speech. (8)
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ध्येयः सदा सवितृमण्डलमध्यवर्ती नारायणः सरसिजासनसन्निविष्टः। केयूरवान् मकरकुण्डलवान् किरीटी हारी हिरण्मयवपुर्धृतशङ्खचक्रः ॥९॥
One should always meditate on Nārāyaṇa dwelling at the center of the solar orb, seated on a lotus, golden-bodied, holding the conch and discus, and adorned with armlets, makara-shaped earrings, a crown, and a necklace. (9)
~~~
गायत्र्यास्त्रिगुणं विष्णुं ध्यायन्नष्टाक्षरं जपेत्। प्रणम्य देवान् विप्रांश्च गुरूंश्च हरिपार्षदान्। एवं सर्वोत्तमं विष्णुं ध्यायन्नेवार्चयेद्धरिम् ॥१०॥
While meditating on Viṣṇu, one should recite the eight-syllabled mantra three times as often as the Gāyatrī mantra. After bowing to the gods, the Brahmins, the gurus, and Hari’s attendants, one should worship Hari while meditating on Viṣṇu, who is supreme over all. (10)
~~~
ध्यानप्रवचनाभ्यां च यथायोग्यमुपासनम्। धर्मेणेज्यासाधनानि साधयित्वा विधानतः। स्नात्वा सम्पूजयेद्विष्णुं वेदतन्त्रोक्तमार्गतः ॥११॥
Having performed the appropriate devotional practice through meditation and recitation, and having obtained the requisites for ritual worship by righteous means, one should bathe and fully worship Viṣṇu according to the method prescribed in the Veda and Tantra. (11)
~~~
वैश्वदेवं बलिं चैव कुर्यान्नित्यं तदर्पणम्। इष्टं दत्तं हुतं जप्तं पूर्तं यच्चात्मनः प्रियम्। दारान् सुतान् प्रियान् प्राणान् परस्मै सन्निवेदयेन् ॥१२॥
Every day, one should perform the Vaiśvadeva fire offering [7] and the bali offering of food [8], dedicating them to Him. Whatever one has ritually sacrificed, given, offered into the fire, recited, or performed for the welfare of others, and whatever is dear to oneself—wife, children, loved ones, and even one’s own life—should be completely dedicated to the Supreme One. (12)
7. Vaiśvadeva rite — Vaiśvadeva is a daily rite of the householder in which a portion of food prepared for the household is offered through fire to the deities before the family eats. It is also traditionally connected with atonement for the pañca-sūnā—the unavoidable injury to small living beings that occurs through ordinary household activities such as cooking, grinding and cleaning. In Madhva’s present instruction, however, the governing principle is tad-arpaṇam: the entire rite is ultimately dedicated to the Supreme Lord. Thus offerings made to Agni, the Viśvedevas and other presiding deities are incorporated into worship of Viṣṇu, upon whom all deities and beings depend. The exact sequence follows one’s Vedic śākhā and received household tradition; the following are principal Vaiśvadeva offering mantras.
Sanskrit
ॐ अग्नये स्वाहा ।
ॐ विश्वेभ्यो देवेभ्यः स्वाहा ।
ॐ ध्रुवाय स्वाहा ।
ॐ ध्रुवाय भूमाय स्वाहा ।
ॐ ध्रुवक्षितये स्वाहा ।
ॐ अच्युतक्षितये स्वाहा ।
ॐ अग्नये स्विष्टकृते स्वाहा ॥
Transliteration
ōṁ agnayē svāhā ।
ōṁ viśvēbhyō dēvēbhyaḥ svāhā ।
ōṁ dhruvāya svāhā ।
ōṁ dhruvāya bhūmāya svāhā ।
ōṁ dhruvakṣitayē svāhā ।
ōṁ acyutakṣitayē svāhā ।
ōṁ agnayē sviṣṭakr̥tē svāhā ॥
Translation
Oṁ. To Agni, svāhā.
Oṁ. To all the deities, svāhā.
Oṁ. To Dhruva, svāhā.
Oṁ. To Dhruva and Bhūman, svāhā.
Oṁ. To Dhruvakṣiti, svāhā.
Oṁ. To Acyutakṣiti, svāhā.
Oṁ. To Agni, the maker of the offering well-performed, svāhā.
8. Bali-haraṇa — Bali-haraṇa follows the principle of extending a portion of one’s food beyond oneself and one’s household. Small portions are placed at prescribed locations for the presiding powers of the world and for different classes of beings. The rite includes offerings associated with the elements, plants, the household, the directions, the ancestors and living beings, and traditionally concludes with food set apart even for creatures such as dogs, birds and other beings outside the household. Bali here therefore means an offering or apportioned share, not animal sacrifice. Philosophically, the rite recognizes that the householder does not live in isolation: food, dwelling and life exist within a network of dependent beings. In Madhva’s verse these distributed offerings are finally tad-arpaṇam—an offering to the Supreme Lord who indwells and governs them all. The exact order and formulas vary according to Vedic śākhā and household tradition.
Sanskrit
ॐ धर्माय स्वाहा ।
ॐ अधर्माय स्वाहा ।
ॐ अद्भ्यः स्वाहा ।
ॐ ओषधिवनस्पतिभ्यः स्वाहा ।
ॐ गृह्याभ्यः स्वाहा ।
ॐ अवसानेभ्यः स्वाहा ।
ॐ अवसानपतिभ्यः स्वाहा ।
ॐ सर्वभूतेभ्यः स्वाहा ।
ॐ कामाय स्वाहा ।
ॐ पृथिव्यै स्वाहा ।
ॐ अन्तरिक्षाय स्वाहा ।
ॐ दिवे स्वाहा ।
ॐ सूर्याय स्वाहा ।
ॐ चन्द्रमसे स्वाहा ।
ॐ नक्षत्रेभ्यः स्वाहा ।
ॐ इन्द्राय स्वाहा ।
ॐ प्रजापतये स्वाहा ।
ॐ ब्रह्मणे स्वाहा ।
स्वधा पितृभ्यः ।
नमो रुद्राय पशुपतये स्वाहा ।
मनुष्येभ्यो हन्त ।
ये भूताः प्रचरन्ति दिवा नक्तं बलिमिच्छन्तो वितुदस्य प्रेष्याः ।
तेभ्यो बलिं पुष्टिकामो हरामि मयि पुष्टिं पुष्टिपतिर्दधातु स्वाहा ॥
Transliteration
ōṁ dharmāya svāhā ।
ōṁ adharmāya svāhā ।
ōṁ adbhyaḥ svāhā ।
ōṁ ōṣadhivanaspatibhyaḥ svāhā ।
ōṁ gr̥hyābhyaḥ svāhā ।
ōṁ avasānēbhyaḥ svāhā ।
ōṁ avasānapatibhyaḥ svāhā ।
ōṁ sarvabhūtēbhyaḥ svāhā ।
ōṁ kāmāya svāhā ।
ōṁ pr̥thivyai svāhā ।
ōṁ antarikṣāya svāhā ।
ōṁ divē svāhā ।
ōṁ sūryāya svāhā ।
ōṁ candramasē svāhā ।
ōṁ nakṣatrēbhyaḥ svāhā ।
ōṁ indrāya svāhā ।
ōṁ prajāpatayē svāhā ।
ōṁ brahmaṇē svāhā ।
svadhā pitr̥bhyaḥ ।
namō rudrāya paśupatayē svāhā ।
manuṣyēbhyō hanta ।
yē bhūtāḥ pracaranti divā naktaṁ balimicchantō vitudasya prēṣyāḥ ।
tēbhyō baliṁ puṣṭikāmō harāmi mayi puṣṭiṁ puṣṭipatirdadhātu svāhā ॥
Translation
Oṁ. To Dharma, svāhā.
Oṁ. To Adharma, svāhā.
Oṁ. To the Waters, svāhā.
Oṁ. To the herbs and trees, svāhā.
Oṁ. To the powers associated with the household, svāhā.
Oṁ. To those of the resting places, svāhā.
Oṁ. To the lords of the resting places, svāhā.
Oṁ. To all beings, svāhā.
Oṁ. To Kāma, svāhā.
Oṁ. To the Earth, svāhā.
Oṁ. To the intermediate space, svāhā.
Oṁ. To heaven, svāhā.
Oṁ. To the Sun, svāhā.
Oṁ. To the Moon, svāhā.
Oṁ. To the stars, svāhā.
Oṁ. To Indra, svāhā.
Oṁ. To Prajāpati, svāhā.
Oṁ. To Brahmā, svāhā.
Svadhā to the ancestors.
Salutations to Rudra, Lord of creatures; svāhā.
Here is a share for human beings.
To those beings who move about by day and by night, seeking their allotted bali, I offer this share desiring well-being. May the Lord of nourishment establish nourishment in me. Svāhā.
~~~
भुक्तशेषं भगवतो भृत्यातिथिपुरस्सरः। भुञ्जीत हृद्गतं विष्णुं स्मरंस्तद्गतमानसः। आचम्य मूलमन्त्रेण कोष्ठं स्वमभिमन्त्रयेत् ॥१३॥
After his dependants and guests have eaten, he should eat what remains from the Lord’s meal, remembering Viṣṇu within his heart and keeping his mind fixed on Him. After ritually sipping water, he should consecrate his abdomen with the root mantra. (13)
~~~
वेदशास्त्रविनोदेन प्रीणयन् पुरुषोत्तमम्। अहःशेषं नयेत्सन्ध्याम् उपासीताथ पूर्ववत् ॥१४॥
He should spend the remainder of the day pleasing Puruṣottama through engagement with the Veda and śāstra, and then perform the twilight observance as before. (14)
~~~
यामात्परत एवाथ स्वपेद्ध्यायन् जनार्दनम्। अन्तराले ततो बुद्ध्वा स्मरेत बहुशो हरिम् ॥१५॥
After one watch has passed, he should go to sleep meditating on Janārdana. On awakening during the interval, he should repeatedly remember Hari. (15)
~~~
कायेन वाचा मनसेन्द्रियैर्वा बुद्ध्यात्मना वानुसृतस्स्वभावम्। करोति यद्यत्सकलं परस्मै नारायणायेति समर्पयेत्तत् ॥१६॥
Whatever one does with the body, speech, mind, senses, intellect, or self, in accordance with one’s own nature, one should offer it all with the words, “To the Supreme Nārāyaṇa.” (16)
~~~
द्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च। क्षरः सर्वाणि भूतानि कूटस्थोऽक्षर उच्यते ॥१७॥
There are two persons in the world: the perishable and the imperishable. All beings constitute the perishable, while the unchanging one is called the imperishable. (17)
~~~
उत्तमः पुरुषस्त्वन्यः परमात्मेत्युदाहृतः। यो लोकत्रयमाविश्य बिभर्त्यव्यय ईश्वरः ॥१८॥
Yet there is another, the highest Person, declared to be the Supreme Self: the imperishable Lord who enters and sustains the three worlds. (18)
~~~
यस्मात्क्षरमतीतोहमक्षरादपि चोत्तमः। अतोऽस्मि लोके वेदे च प्रथितः पुरुषोत्तमः ॥१९॥
Because I am beyond the perishable and superior even to the imperishable, I am renowned in the world and in the Veda as the Supreme Person. (19)
~~~
यो मामेवमसम्मूढो जानाति पुरुषोत्तमम्। स सर्वविद्भजति मां सर्वभावेन भारत ॥२०॥
Whoever is free from delusion and thus knows me as the Supreme Person is a knower of all and worships me with his whole being, O Bhārata. (20)
~~~
इति गुह्यतमं शास्त्रमिदमुक्तं मयानघ। एतद्बुद्ध्वा बुद्धिमान्स्यात्कृतकृत्यश्च भारत ॥२१॥
Thus I have taught this most secret teaching, O sinless one. By understanding it, one becomes wise and fulfills all that must be done, O Bhārata. (21)
~~~
रुद्रं समाश्रिता देवा रुद्रो ब्रह्माणमाश्रितः। ब्रह्मा मामाश्रितो नित्यं नाहं कञ्चिदुपाश्रितः ॥२२॥
The gods take refuge in Rudra, and Rudra takes refuge in Brahmā. Brahmā always takes refuge in me, but I take refuge in no one. (22)
~~~
ये मे मतमिदं नित्यमनुतिष्ठन्ति मानवाः। श्रद्धावन्तोऽनसूयन्तो मुच्यन्ते तेऽपि कर्मभिः ॥२३॥
Those who always follow this teaching of mine with faith and without finding fault are also freed from karma. (23)
~~~
ये त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति मे मतम्। सर्वज्ञानविमूढांस्तान्विद्धि नष्टानचेतसः ॥२४॥
But those who find fault with this teaching and do not follow it—know them to be deluded about all knowledge, lost, and lacking discernment. (24)
~~~
द्वौ भूतसर्गौ लोकेऽस्मिन्दैव आसुर एव च। विष्णुभक्तिपरो दैवो विपरीतस्तथासुरः ॥२५॥
There are only two classes of beings in this world: the divine and the demonic. The divine are devoted to Viṣṇu, while the demonic are the opposite. (25)
~~~
स्मर्तव्यः सततं विष्णुर्विस्मर्तव्यो न जातुचित्। सर्वे विधिनिषेधाः स्युरेतयोरेव किङ्कराः ॥२६॥
Viṣṇu should always be remembered and never forgotten. All injunctions and prohibitions should serve these two principles alone. (26)
~~~
धर्मो भवत्यधर्मोऽपि कृतो भक्तैस्तवाच्युत। पापं भवति धर्मोऽपि यो न भक्तैः कृतो हरेः ॥२७॥
Even adharma performed by your devotees becomes dharma, O Acyuta, while even dharma not performed by devotees of Hari becomes sin. (27)
~~~
मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु। नित्यं भवेच्च मन्निष्ठो बुभूषुः पुरुषस्सदा ॥२८॥
Keep your mind on me; be my devotee; offer sacrifice to me; bow down to me. A person who wishes to prosper should remain steadfast in me at all times. (28)
~~~
एष नित्यः सदाचारो गृहिणो वनिनस्तथा। वैश्वदेवं बलिं दन्तधावनं चाप्यृते वटोः ॥२९॥
This is the prescribed daily conduct of the householder and the forest-dweller. The same applies to the brahmacārin, apart from the Vaiśvadeva rite, the bali offering, and tooth-cleaning. (29)
~~~
एवमेव यतेः स्वीयवित्तेन तु विना सदा। मूलमन्त्रैः सदा स्नानं विष्णोरेव च तर्पणम् ॥३०॥
The same applies to an ascetic, but always without personal wealth: he should bathe daily using the root mantras and offer libations only to Viṣṇu. (30)
~~~
विशेषो निष्क्रिययतेरजलाञ्जलिना तथा। तर्पणं तु हरेरेव यतेरन्यस्य चोदितम्। समिद्धोमो वटोश्चैव स्मृत्वा विष्णुं हुताशने ॥३१॥
The special provision for an ascetic exempt from ritual acts is likewise to perform tarpana with empty cupped hands; for any other ascetic, however, tarpana to Hari alone is prescribed. The offering of fuel sticks belongs exclusively to the brahmacārin, who should first remember Viṣṇu in the fire. (31)
~~~
सर्ववर्णाश्रमैर्विष्णुरेक एवेज्यते सदा। रमाब्रह्मादयस्तस्य परिवारत एव तु ॥३२॥
Viṣṇu alone is always worshipped by members of every social class and stage of life; Ramā, Brahmā, and the others are worshipped only as members of his retinue. (32)
~~~
कविं पुराणमनुशासितारम् अणोरणीयांसमनुस्मरेद् यः। सर्वस्य धातारमचिन्त्यरूपम् आदित्यवर्णं तमसः परस्तात् ॥३३॥
Whoever remembers the Seer—the Ancient One and Ruler, smaller than an atom, the sustainer of all, whose form is inconceivable, radiant as the sun, and beyond darkness… (33)
~~~
वेदाहमेतं पुरुषं महान्तम् आदित्यवर्णं तमसस्तु पारे। सर्वाणि रूपाणि विचिन्त्य धीरः नामानि कृत्वाभिवदन् यदास्ते ॥३४॥
I know this great Person, radiant like the sun and indeed beyond darkness—the wise one who conceived all forms, assigned them names, and continues to call them by those names. (34)
~~~
धाता पुरस्ताद्यमुदाजहार शक्रः प्रविद्वान्प्रदिशश्चतस्रः। तमेवं विद्वानमृत इह भवति नान्यः पन्था अयनाय विद्यते ॥३५॥
Dhātṛ proclaimed him at the beginning, and Śakra, knowing him fully, proclaimed him to the four directions. Whoever knows him in this way becomes immortal here; there is no other path to reach him. (35)
~~~
आनन्दतीर्थमुनिना व्यासवाक्यसमुद्धृतिः। सदाचारस्य विषये कृता सङ्क्षेपतः शुभा ॥३६॥
The sage Ānandatīrtha composed this concise and auspicious compilation of extracts from Vyāsa’s statements on proper conduct. (36)
~~~
अशेषकल्याणगुणनित्यानुभवसत्तनुः। अशेषदोषरहितः प्रीयतां पुरुषोत्तमः ॥३७॥
May the Supreme Person be pleased—he whose true form consists in the eternal experience of all auspicious qualities and who is free from every defect. (37)
इति श्रीमदानन्दतीर्थभगवत्पादाचार्यविरचिता सदाचारस्मृतिः समाप्ता॥
Thus ends the Sadācārasmṛti, composed by the venerable Ānandatīrtha Bhagavatpādācārya.
