The Smṛti on Right Conduct (सदाचारस्मृतिः)
यस्मिन् सर्वाणि कर्माणि संन्यस्याध्यात्मचेतसा। निराशीर्निर्ममो याति परं जयति सोऽच्युतः ॥१॥
yasmin sarvāṇi karmāṇi saṁnyasyādhyātmacētasā। nirāśīrnirmamō yāti paraṁ jayati sō’cyutaḥ ॥1॥
[यस्मिन् (yasmin) - in whom; सर्वाणि (sarvāṇi) - all; कर्माणि (karmāṇi) - actions; संन्यस्य (saṁnyasya) - having dedicated; अध्यात्मचेतसा (adhyātmacētasā) - with a mind directed towards adhyātma; निराशीः (nirāśīḥ) - free from expectation; निर्ममः (nirmamaḥ) - free from possessiveness; याति (yāti) - attains; परम् (param) - the highest; जयति (jayati) - is victorious; सः + अच्युतः (saḥ + acyutaḥ) - that Acyuta;]
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॥
smr̥tvā viṣṇuṁ samutthāya kr̥taśaucō yathāvidhi। dhautadantaḥ samācamya snānaṁ kuryād vidhānataḥ ॥2॥
[स्मृत्वा (smr̥tvā) - having remembered; विष्णुम् (viṣṇum) - Viṣṇu; समुत्थाय (samutthāya) - having risen; कृतशौचः (kr̥taśaucaḥ) - having performed purification; यथाविधि (yathāvidhi) - duly; धौतदन्तः (dhautadantaḥ) - having cleaned one's teeth; समाचम्य (samācamya) - having ritually sipped water; स्नानम् (snānam) - bathing; कुर्यात् (kuryāt) - one should perform; विधानतः (vidhānataḥ) - according to prescription;]
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॥
uddhr̥tēti mr̥dā’’lipya dviṣaḍaṣṭaṣaḍakṣaraiḥ। trirnimajyāpyasūktēna prōkṣayitvā punastataḥ। mr̥dā’’lipya nimajya tristrirjapēdaghamarṣaṇam ॥3॥
[उद्धृता + इति (uddhr̥tā + iti) - with the formula beginning “Raised up”; मृदा (mr̥dā) - with clay; आलिप्य (ālipya) - having smeared the body; द्विषट्-अष्ट-षट्-अक्षरैः (dviṣaṭ-aṣṭa-ṣaṭ-akṣaraiḥ) - with the twelve eight and six-syllabled formulas; त्रिः (triḥ) - three times; निमज्य (nimajya) - having immersed himself; अप्य-सूक्तेन (apya-sūktēna) - with the hymn to the Waters; प्रोक्षयित्वा (prōkṣayitvā) - having sprinkled himself; पुनः (punaḥ) - again; ततः (tataḥ) - then; मृदा (mr̥dā) - with clay; आलिप्य (ālipya) - having smeared the body; निमज्य (nimajya) - having immersed himself; त्रिः (triḥ) - three times; त्रिः (triḥ) - three times; जपेत् (japēt) - he should recite; अघमर्षणम् (aghamarṣaṇam) - the Aghamarṣaṇa hymn;]
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॥
sraṣṭāraṁ sarvalōkānāṁ smr̥tvā nārāyaṇaṁ param। yataśvāsō nimajyāpsu praṇavēnōtthitastataḥ। siñcan puruṣasūktēna svadēhasthaṁ hariṁ smaran ॥4॥
[स्रष्टारं (sraṣṭāraṁ) - creator; सर्वलोकानां (sarvalōkānāṁ) - of all worlds; स्मृत्वा (smr̥tvā) - having remembered; नारायणं (nārāyaṇaṁ) - Nārāyaṇa; परम् (param) - supreme; यतश्वासः (yataśvāsaḥ) - with breath restrained; निमज्य (nimajya) - having submerged himself; अप्सु (apsu) - in the waters; प्रणवेन (praṇavēna) - with the praṇava; उत्थितः (utthitaḥ) - having risen; ततः (tataḥ) - then; सिञ्चन् (siñcan) - sprinkling; पुरुषसूक्तेन (puruṣasūktēna) - with the Puruṣasūkta; स्वदेहस्थं (svadēhasthaṁ) - dwelling in his own body; हरिं (hariṁ) - Hari; स्मरन् (smaran) - remembering;]
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॥
vasitvā vāsa ācabhya prōkṣyācamya ca mantrataḥ। gāyatryā cāñjaliṁ datvā dhyātvā sūryagataṁ harim ॥5॥
[वसित्वा (vasitvā) - having put on; वासः (vāsaḥ) - a garment; आचभ्य (ācabhya) - having sipped water; प्रोक्ष्य (prōkṣya) - having sprinkled; आचम्य (ācamya) - having performed ritual sipping; च (ca) - and; मन्त्रतः (mantrataḥ) - in accordance with the mantra; गायत्र्या (gāyatryā) - with the Gāyatrī mantra; च (ca) - and; अञ्जलिम् (añjalim) - a cupped handful of water; दत्वा (datvā) - having offered; ध्यात्वा (dhyātvā) - having meditated upon; सूर्यगतम् (sūryagatam) - present in the sun; हरिम् (harim) - Hari;]
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॥
mantrataḥ parivr̥tyātha samācamya surādikān। tarpayitvā nipīḍyātha vāsō vistr̥tya cāñjasā ॥6॥
[मन्त्रतः (mantrataḥ) - in accordance with the prescribed mantra; परिवृत्य (parivr̥tya) - having turned around; अथ (atha) - then; समाचम्य (samācamya) - having duly sipped water; सुर-आदिकान् (sura-ādikān) - the gods and the others; तर्पयित्वा (tarpayitvā) - having satisfied with libations; निपीड्य (nipīḍya) - having squeezed out the water; अथ (atha) - then; वासः (vāsaḥ) - the garment; विस्तृत्य (vistr̥tya) - having spread out; च + अञ्जसा (ca + añjasā) - and promptly;]
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॥
arkamaṇḍalagaṁ viṣṇuṁ dhyātvaiva tripadīṁ japēt। sahasraparamāṁ dēvīṁ śatamadhyāṁ daśāvarām ॥7॥
[अर्कमण्डलगम् (arkamaṇḍalagam) - situated in the solar orb; विष्णुम् (viṣṇum) - Viṣṇu; ध्यात्वा + एव (dhyātvā + ēva) - only after meditating upon; त्रिपदीम् (tripadīm) - the three-pāda Gāyatrī mantra; जपेत् (japēt) - one should recite; सहस्रपरमाम् (sahasraparamām) - having one thousand as the highest count; देवीम् (dēvīm) - the divine Gāyatrī; शतमध्याम् (śatamadhyām) - having one hundred as the intermediate count; दशावराम् (daśāvarām) - having ten as the lowest count;]
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॥
āsūryadarśanāttiṣṭhēt tatastūpaviśēta vā। pūrvāṁ sandhyāṁ sanakṣatrām uttarāṁ sadivākarām। uttarāmupaviśyaiva vāgyataḥ sarvadā japēt ॥8॥
[आ + सूर्य + दर्शनात् (ā + sūrya + darśanāt) - until the sun is seen; तिष्ठेत् (tiṣṭhēt) - one should remain standing; ततः + तु (tataḥ + tu) - thereafter however; उपविशेत् (upaviśēt) - one should sit down; वा (vā) - may; पूर्वाम् (pūrvām) - the morning; सन्ध्याम् (sandhyām) - twilight observance; स + नक्षत्राम् (sa + nakṣatrām) - while the stars are present; उत्तराम् (uttarām) - the evening; स + दिवाकराम् (sa + divākarām) - while the sun is present; उत्तराम् (uttarām) - the evening observance; उपविश्य (upaviśya) - having sat down; एव (ēva) - only; वाग्यतः (vāgyataḥ) - with speech restrained; सर्वदा (sarvadā) - always; जपेत् (japēt) - one should recite;]
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॥
dhyēyaḥ sadā savitr̥maṇḍalamadhyavartī nārāyaṇaḥ sarasijāsanasanniviṣṭaḥ। kēyūravān makarakuṇḍalavān kirīṭī hārī hiraṇmayavapurdhr̥taśaṅkhacakraḥ ॥9॥
[ध्येयः (dhyēyaḥ) - is to be meditated upon; सदा (sadā) - always; सवितृ-मण्डल-मध्य-वर्ती (savitr̥-maṇḍala-madhya-vartī) - abiding in the center of the solar orb; नारायणः (nārāyaṇaḥ) - Nārāyaṇa; सरसिज-आसन-सन्निविष्टः (sarasija-āsana-sanniviṣṭaḥ) - seated upon a lotus seat; केयूरवान् (kēyūravān) - wearing armlets; मकर-कुण्डलवान् (makara-kuṇḍalavān) - wearing makara-shaped earrings; किरीटी (kirīṭī) - wearing a crown; हारी (hārī) - wearing a necklace; हिरण्मय-वपुः (hiraṇmaya-vapuḥ) - golden-bodied; धृत-शङ्ख-चक्रः (dhr̥ta-śaṅkha-cakraḥ) - holding the conch and discus;]
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)
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गायत्र्यास्त्रिगुणं विष्णुं ध्यायन्नष्टाक्षरं जपेत्। प्रणम्य देवान् विप्रांश्च गुरूंश्च हरिपार्षदान्। एवं सर्वोत्तमं विष्णुं ध्यायन्नेवार्चयेद्धरिम् ॥१०॥
gāyatryāstriguṇaṁ viṣṇuṁ dhyāyannaṣṭākṣaraṁ japēt। praṇamya dēvān viprāṁśca gurūṁśca haripārṣadān। ēvaṁ sarvōttamaṁ viṣṇuṁ dhyāyannēvārcayēddharim ॥10॥
[गायत्र्याः (gāyatryāḥ) - than the Gāyatrī mantra; त्रिगुणम् (triguṇam) - three times the number; विष्णुम् (viṣṇum) - Vishnu; ध्यायन् (dhyāyan) - meditating upon; अष्टाक्षरम् (aṣṭākṣaram) - the eight-syllabled mantra; जपेत् (japēt) - one should recite; प्रणम्य (praṇamya) - having bowed to; देवान् (dēvān) - the gods; विप्रान् + च (viprān + ca) - and the Brahmins; गुरून् + च (gurūn + ca) - and the gurus; हरि-पार्षदान् (hari-pārṣadān) - Hari’s attendants; एवम् (ēvam) - thus; सर्व-उत्तमम् (sarva-uttamam) - supreme over all; विष्णुम् (viṣṇum) - Vishnu; ध्यायन् + एव (dhyāyan + ēva) - precisely while meditating upon; अर्चयेत् (arcayēt) - one should worship; हरिम् (harim) - Hari;]
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)
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ध्यानप्रवचनाभ्यां च यथायोग्यमुपासनम्। धर्मेणेज्यासाधनानि साधयित्वा विधानतः। स्नात्वा सम्पूजयेद्विष्णुं वेदतन्त्रोक्तमार्गतः ॥११॥
dhyānapravacanābhyāṁ ca yathāyōgyamupāsanam। dharmēṇējyāsādhanāni sādhayitvā vidhānataḥ। snātvā sampūjayēdviṣṇuṁ vēdatantrōktamārgataḥ ॥11॥
[ध्यान + प्रवचनाभ्याम् (dhyāna + pravacanābhyām) - through meditation and recitation; च (ca) - and; यथायोग्यम् (yathāyōgyam) - as appropriate; उपासनम् (upāsanam) - devotional practice; धर्मेण (dharmēṇa) - by righteous means; इज्या + साधनानि (ijyā + sādhanāni) - requisites for ritual worship; साधयित्वा (sādhayitvā) - having duly accomplished; विधानतः (vidhānataḥ) - as prescribed; स्नात्वा (snātvā) - having bathed; सम्पूजयेत् (sampūjayēt) - one should worship fully; विष्णुम् (viṣṇum) - Viṣṇu; वेद + तन्त्र + उक्त + मार्गतः (vēda + tantra + ukta + mārgataḥ) - according to the method prescribed in the Veda and Tantra;]
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)
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वैश्वदेवं बलिं चैव कुर्यान्नित्यं तदर्पणम्। इष्टं दत्तं हुतं जप्तं पूर्तं यच्चात्मनः प्रियम्। दारान् सुतान् प्रियान् प्राणान् परस्मै सन्निवेदयेन् ॥१२॥
vaiśvadēvaṁ baliṁ caiva kuryānnityaṁ tadarpaṇam। iṣṭaṁ dattaṁ hutaṁ japtaṁ pūrtaṁ yaccātmanaḥ priyam। dārān sutān priyān prāṇān parasmai sannivēdayēn ॥12॥
[वैश्वदेवम् (vaiśvadēvam) - the daily Vaiśvadeva fire offering; बलिम् (balim) - the prescribed offering of portions of food to the deities and other beings; च + एव (ca + ēva) - and also; कुर्यात् (kuryāt) - he should perform; नित्यम् (nityam) - daily; तद् + अर्पणम् (tad + arpaṇam) - as an offering to Him; इष्टम् (iṣṭam) - what has been ritually sacrificed; दत्तम् (dattam) - what has been given; हुतम् (hutam) - what has been offered into the fire; जप्तम् (japtam) - what has been recited; पूर्तम् (pūrtam) - what has been performed as public beneficence; यत् + च (yat + ca) - and whatever; आत्मनः (ātmanaḥ) - to oneself; प्रियम् (priyam) - is dear; दारान् (dārān) - one's wife; सुतान् (sutān) - sons; प्रियान् (priyān) - loved ones; प्राणान् (prāṇān) - even one’s own life; परस्मै (parasmai) - to the Supreme One; सन्निवेदयेन् (sannivēdayēn) - he should fully dedicate;]
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॥
bhuktaśēṣaṁ bhagavatō bhr̥tyātithipurassaraḥ। bhuñjīta hr̥dgataṁ viṣṇuṁ smaraṁstadgatamānasaḥ। ācamya mūlamantrēṇa kōṣṭhaṁ svamabhimantrayēt ॥13॥
[भुक्त + शेषम् (bhukta + śēṣam) - the remainder of what has been eaten; भगवतः (bhagavataḥ) - by the Lord; भृत्य + अतिथि + पुरस्सरः (bhr̥tya + atithi + purassaraḥ) - after his dependants and guests; भुञ्जीत (bhuñjīta) - he should eat; हृद् + गतम् (hr̥d + gatam) - present in the heart; विष्णुम् (viṣṇum) - Viṣṇu; स्मरन् (smaran) - remembering; तद् + गत + मानसः (tad + gata + mānasaḥ) - with his mind fixed on him; आचम्य (ācamya) - having ritually sipped water; मूल + मन्त्रेण (mūla + mantrēṇa) - with the root mantra; कोष्ठम् (kōṣṭham) - abdomen; स्वम् (svam) - his own; अभिमन्त्रयेत् (abhimantrayēt) - he should consecrate by mantra;]
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॥
vēdaśāstravinōdēna prīṇayan puruṣōttamam। ahaḥśēṣaṁ nayētsandhyām upāsītātha pūrvavat ॥14॥
[वेद + शास्त्र + विनोदेन (vēda + śāstra + vinōdēna) - through engagement with the Veda and śāstra; प्रीणयन् (prīṇayan) - pleasing; पुरुषोत्तमम् (puruṣōttamam) - Puruṣottama; अहः + शेषम् (ahaḥ + śēṣam) - the remainder of the day; नयेत् (nayēt) - one should spend; सन्ध्याम् (sandhyām) - the twilight observance; उपासीत (upāsīta) - one should perform; अथ (atha) - then; पूर्ववत् (pūrvavat) - as before;]
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॥
yāmātparata ēvātha svapēddhyāyan janārdanam। antarālē tatō buddhvā smarēta bahuśō harim ॥15॥
[यामात् (yāmāt) - after a watch; परतः (parataḥ) - thereafter; एव (ēva) - only; अथ (atha) - then; स्वपेत् (svapēt) - he should sleep; ध्यायन् (dhyāyan) - meditating upon; जनार्दनम् (janārdanam) - Janārdana; अन्तराले (antarālē) - in the interval; ततः (tataḥ) - thereafter; बुद्ध्वा (buddhvā) - having awakened; स्मरेत् (smarēt) - he should remember; बहुशः (bahuśaḥ) - repeatedly; हरिम् (harim) - Hari;]
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॥
kāyēna vācā manasēndriyairvā buddhyātmanā vānusr̥tassvabhāvam। karōti yadyatsakalaṁ parasmai nārāyaṇāyēti samarpayēttat ॥16॥
[कायेन (kāyēna) - with the body; वाचा (vācā) - with speech; मनसा (manasā) - with the mind; इन्द्रियैः (indriyaiḥ) - with the senses; वा (vā) - or; बुद्ध्या (buddhyā) - with the intellect; आत्मना (ātmanā) - with the self; वा (vā) - or; अनुसृतः (anusr̥taḥ) - following; स्वभावम् (svabhāvam) - one’s own nature; करोति (karōti) - one does; यत् + यत् (yat + yat) - whatever; सकलम् (sakalam) - all of it; परस्मै (parasmai) - to the Supreme; नारायणाय (nārāyaṇāya) - to Nārāyaṇa; इति (iti) - thus; समर्पयेत् (samarpayēt) - one should offer; तत् (tat) - that;]
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॥
dvāvimau puruṣau lōkē kṣaraścākṣara ēva ca। kṣaraḥ sarvāṇi bhūtāni kūṭasthō’kṣara ucyatē ॥17॥
[द्वौ (dvau) - two; इमौ (imau) - these; पुरुषौ (puruṣau) - persons; लोके (lōkē) - in the world; क्षरः (kṣaraḥ) - the perishable; च (ca) - and; अक्षरः (akṣaraḥ) - the imperishable; एव (ēva) - indeed; च (ca) - also; क्षरः (kṣaraḥ) - the perishable; सर्वाणि (sarvāṇi) - all; भूतानि (bhūtāni) - beings; कूटस्थः (kūṭasthaḥ) - the unchanging one; अक्षरः (akṣaraḥ) - the imperishable; उच्यते (ucyatē) - is called;]
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॥
uttamaḥ puruṣastvanyaḥ paramātmētyudāhr̥taḥ। yō lōkatrayamāviśya bibhartyavyaya īśvaraḥ ॥18॥
[उत्तमः (uttamaḥ) - highest; पुरुषः (puruṣaḥ) - Person; तु (tu) - but; अन्यः (anyaḥ) - another; परमात्मा (paramātmā) - Supreme Self; इति (iti) - as; उदाहृतः (udāhr̥taḥ) - is declared; यः (yaḥ) - who; लोकत्रयम् (lōkatrayam) - the three worlds; आविश्य (āviśya) - having entered; बिभर्ति (bibharti) - sustains; अव्ययः (avyayaḥ) - imperishable; ईश्वरः (īśvaraḥ) - Lord;]
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॥
yasmātkṣaramatītōhamakṣarādapi cōttamaḥ। atō’smi lōkē vēdē ca prathitaḥ puruṣōttamaḥ ॥19॥
[यस्मात् (yasmāt) - because; क्षरम् (kṣaram) - the perishable; अतीतः (atītaḥ) - have transcended; अहम् (aham) - I; अक्षरात् (akṣarāt) - than the imperishable; अपि (api) - even; च (ca) - and; उत्तमः (uttamaḥ) - superior; अतः (ataḥ) - therefore; अस्मि (asmi) - I am; लोके (lōkē) - in the world; वेदे (vēdē) - in the Veda; च (ca) - and; प्रथितः (prathitaḥ) - renowned; पुरुषोत्तमः (puruṣōttamaḥ) - the Supreme Person;]
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॥
yō māmēvamasammūḍhō jānāti puruṣōttamam। sa sarvavidbhajati māṁ sarvabhāvēna bhārata ॥20॥
[यः (yaḥ) - he who; माम् (mām) - me; एवम् (ēvam) - thus; असम्मूढः (asammūḍhaḥ) - undeluded; जानाति (jānāti) - knows; पुरुषोत्तमम् (puruṣōttamam) - as the Supreme Person; सः (saḥ) - he; सर्ववित् (sarvavit) - knower of all; भजति (bhajati) - worships; माम् (mām) - me; सर्वभावेन (sarvabhāvēna) - with his whole being; भारत (bhārata) - O Bhārata;]
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॥
iti guhyatamaṁ śāstramidamuktaṁ mayānagha। ētadbuddhvā buddhimānsyātkr̥takr̥tyaśca bhārata ॥21॥
[इति (iti) - thus; गुह्यतमम् (guhyatamam) - most secret; शास्त्रम् (śāstram) - teaching; इदम् (idam) - this; उक्तम् (uktam) - has been spoken; मया (mayā) - by me; अनघ (anagha) - O sinless one; एतत् (ētat) - this; बुद्ध्वा (buddhvā) - having understood; बुद्धिमान् (buddhimān) - wise; स्यात् (syāt) - would become; कृतकृत्यः (kr̥takr̥tyaḥ) - one who has accomplished what was to be done; च (ca) - and; भारत (bhārata) - O Bharata;]
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॥
rudraṁ samāśritā dēvā rudrō brahmāṇamāśritaḥ। brahmā māmāśritō nityaṁ nāhaṁ kañcidupāśritaḥ ॥22॥
[रुद्रम् (rudram) - Rudra; समाश्रिताः (samāśritāḥ) - have taken refuge in; देवाः (dēvāḥ) - the gods; रुद्रः (rudraḥ) - Rudra; ब्रह्माणम् (brahmāṇam) - Brahmā; आश्रितः (āśritaḥ) - has taken refuge in; ब्रह्मा (brahmā) - Brahmā; माम् (mām) - in me; आश्रितः (āśritaḥ) - has taken refuge; नित्यम् (nityam) - always; न (na) - not; अहम् (aham) - I; कञ्चित् (kañcit) - anyone; उपाश्रितः (upāśritaḥ) - have taken refuge in;]
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॥
yē mē matamidaṁ nityamanutiṣṭhanti mānavāḥ। śraddhāvantō’nasūyantō mucyantē tē’pi karmabhiḥ ॥23॥
[ये (yē) - those who; मे (mē) - of mine; मतम् (matam) - teaching; इदम् (idam) - this; नित्यम् (nityam) - always; अनुतिष्ठन्ति (anutiṣṭhanti) - follow; मानवाः (mānavāḥ) - human beings; श्रद्धावन्तः (śraddhāvantaḥ) - endowed with faith; अनसूयन्तः (anasūyantaḥ) - free from fault-finding; मुच्यन्ते (mucyantē) - are freed; ते (tē) - they; अपि (api) - too; कर्मभिः (karmabhiḥ) - from karmic actions;]
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॥
yē tvētadabhyasūyantō nānutiṣṭhanti mē matam। sarvajñānavimūḍhāṁstānviddhi naṣṭānacētasaḥ ॥24॥
[ये (yē) - those who; तु (tu) - but; एतत् (ētat) - this; अभ्यसूयन्तः (abhyasūyantaḥ) - finding fault with; न (na) - do not; अनुतिष्ठन्ति (anutiṣṭhanti) - follow; मे (mē) - my; मतम् (matam) - teaching; सर्व-ज्ञान-विमूढान् (sarva-jñāna-vimūḍhān) - deluded regarding all knowledge; तान् (tān) - them; विद्धि (viddhi) - know; नष्टान् (naṣṭān) - to be lost; अचेतसः (acētasaḥ) - devoid of discernment;]
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॥
dvau bhūtasargau lōkē’smindaiva āsura ēva ca। viṣṇubhaktiparō daivō viparītastathāsuraḥ ॥25॥
[द्वौ (dvau) - two; भूत-सर्गौ (bhūta-sargau) - classes of beings; लोके (lōkē) - in the world; अस्मिन् (asmin) - this; दैवः (daivaḥ) - the divine class; आसुरः (āsuraḥ) - the demonic class; एव (ēva) - only; च (ca) - and; विष्णु-भक्ति-परः (viṣṇu-bhakti-paraḥ) - intent upon devotion to Viṣṇu; दैवः (daivaḥ) - the divine class; विपरीतः (viparītaḥ) - the opposite; तथा (tathā) - correspondingly; आसुरः (āsuraḥ) - the demonic class;]
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॥
smartavyaḥ satataṁ viṣṇurvismartavyō na jātucit। sarvē vidhiniṣēdhāḥ syurētayōrēva kiṅkarāḥ ॥26॥
[स्मर्तव्यः (smartavyaḥ) - to be remembered; सततम् (satatam) - always; विष्णुः (viṣṇuḥ) - Viṣṇu; विस्मर्तव्यः (vismartavyaḥ) - to be forgotten; न (na) - not; जातुचित् (jātucit) - ever; सर्वे (sarvē) - all; विधि + निषेधाः (vidhi + niṣēdhāḥ) - injunctions and prohibitions; स्युः (syuḥ) - should be; एतयोः (ētayōḥ) - of these two; एव (ēva) - alone; किङ्कराः (kiṅkarāḥ) - servants;]
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॥
dharmō bhavatyadharmō’pi kr̥tō bhaktaistavācyuta। pāpaṁ bhavati dharmō’pi yō na bhaktaiḥ kr̥tō harēḥ ॥27॥
[धर्मः (dharmaḥ) - dharma; भवति (bhavati) - becomes; अधर्मः + अपि (adharmaḥ + api) - even adharma; कृतः (kr̥taḥ) - performed; भक्तैः (bhaktaiḥ) - by devotees; तव (tava) - of yours; अच्युत (acyuta) - O Acyuta; पापम् (pāpam) - sin; भवति (bhavati) - becomes; धर्मः + अपि (dharmaḥ + api) - even dharma; यः (yaḥ) - which; न (na) - not; भक्तैः (bhaktaiḥ) - by devotees; कृतः (kr̥taḥ) - performed; हरेः (harēḥ) - of Hari;]
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॥
manmanā bhava madbhaktō madyājī māṁ namaskuru। nityaṁ bhavēcca manniṣṭhō bubhūṣuḥ puruṣassadā ॥28॥
[मत् + मनाः (mat + manāḥ) - with your mind on me; भव (bhava) - be; मत् + भक्तः (mat + bhaktaḥ) - my devotee; मत् + याजी (mat + yājī) - one who sacrifices to me; माम् (mām) - to me; नमस्कुरु (namaskuru) - bow down; नित्यम् (nityam) - constantly; भवेत् + च (bhavēt + ca) - and should be; मत् + निष्ठः (mat + niṣṭhaḥ) - steadfast in me; बुभूषुः (bubhūṣuḥ) - wishing to prosper; पुरुषः (puruṣaḥ) - a person; सदा (sadā) - always;]
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॥
ēṣa nityaḥ sadācārō gr̥hiṇō vaninastathā। vaiśvadēvaṁ baliṁ dantadhāvanaṁ cāpyr̥tē vaṭōḥ ॥29॥
[एषः (ēṣaḥ) - this; नित्यः (nityaḥ) - daily; सदाचारः (sadācāraḥ) - proper conduct; गृहिणः (gr̥hiṇaḥ) - of the householder; वनिनः (vaninaḥ) - of the forest-dweller; तथा (tathā) - likewise; वैश्वदेवम् (vaiśvadēvam) - the Vaiśvadeva rite; बलिम् (balim) - the bali offering; दन्तधावनम् (dantadhāvanam) - tooth-cleaning; च + अपि (ca + api) - and also; ऋते (r̥tē) - except for; वटोः (vaṭōḥ) - of the brahmacārin;]
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)
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एवमेव यतेः स्वीयवित्तेन तु विना सदा। मूलमन्त्रैः सदा स्नानं विष्णोरेव च तर्पणम् ॥३०॥
ēvamēva yatēḥ svīyavittēna tu vinā sadā। mūlamantraiḥ sadā snānaṁ viṣṇōrēva ca tarpaṇam ॥30॥
[एवम् + एव (ēvam + ēva) - just the same; यतेः (yatēḥ) - for an ascetic; स्वीय-वित्तेन (svīya-vittēna) - wealth of his own; तु (tu) - but; विना (vinā) - without; सदा (sadā) - always; मूल-मन्त्रैः (mūla-mantraiḥ) - with the root mantras; सदा (sadā) - always; स्नानम् (snānam) - bathing; विष्णोः (viṣṇōḥ) - to Viṣṇu; एव (ēva) - alone; च (ca) - and; तर्पणम् (tarpaṇam) - offering libations;]
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)
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विशेषो निष्क्रिययतेरजलाञ्जलिना तथा। तर्पणं तु हरेरेव यतेरन्यस्य चोदितम्। समिद्धोमो वटोश्चैव स्मृत्वा विष्णुं हुताशने ॥३१॥
viśēṣō niṣkriyayatērajalāñjalinā tathā। tarpaṇaṁ tu harērēva yatēranyasya cōditam। samiddhōmō vaṭōścaiva smr̥tvā viṣṇuṁ hutāśanē ॥31॥
[विशेषः (viśēṣaḥ) - special provision; निष्क्रिय + यतेः (niṣkriya + yatēḥ) - for the ascetic exempt from ritual acts; अ-जल + अञ्जलिना (a-jala + añjalinā) - with cupped hands containing no water; तथा (tathā) - likewise; तर्पणम् (tarpaṇam) - tarpana offering; तु (tu) - however; हरेः (harēḥ) - of Hari; एव (ēva) - alone; यतेः (yatēḥ) - for the ascetic; अन्यस्य (anyasya) - other; चोदितम् (cōditam) - is enjoined; समिध् + होमः (samidh + hōmaḥ) - offering of fuel sticks; वटोः (vaṭōḥ) - of the brahmacārin; च (ca) - and; एव (ēva) - exclusively; स्मृत्वा (smr̥tvā) - having remembered; विष्णुम् (viṣṇum) - Viṣṇu; हुताशने (hutāśanē) - in the fire;]
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)
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सर्ववर्णाश्रमैर्विष्णुरेक एवेज्यते सदा। रमाब्रह्मादयस्तस्य परिवारत एव तु ॥३२॥
sarvavarṇāśramairviṣṇurēka ēvējyatē sadā। ramābrahmādayastasya parivārata ēva tu ॥32॥
[सर्व + वर्ण + आश्रमैः (sarva + varṇa + āśramaiḥ) - by members of all social classes and stages of life; विष्णुः (viṣṇuḥ) - Viṣṇu; एकः (ēkaḥ) - one alone; एव (ēva) - exclusively; इज्यते (ijyatē) - is worshipped; सदा (sadā) - always; रमा + ब्रह्म + आदयः (ramā + brahma + ādayaḥ) - Ramā, Brahmā, and the others; तस्य (tasya) - his; परिवारतः (parivārataḥ) - in the capacity of retinue; एव (ēva) - only; तु (tu) - however;]
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)
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कविं पुराणमनुशासितारम् अणोरणीयांसमनुस्मरेद् यः। सर्वस्य धातारमचिन्त्यरूपम् आदित्यवर्णं तमसः परस्तात् ॥३३॥
kaviṁ purāṇamanuśāsitāram aṇōraṇīyāṁsamanusmarēd yaḥ। sarvasya dhātāramacintyarūpam ādityavarṇaṁ tamasaḥ parastāt ॥33॥
[कविम् (kavim) - the Seer; पुराणम् (purāṇam) - the Ancient One; अनुशासितारम् (anuśāsitāram) - the Ruler; अणोः + अणीयांसम् (aṇōḥ + aṇīyāṁsam) - more minute than an atom; अनुस्मरेत् (anusmarēt) - should remember; यः (yaḥ) - whoever; सर्वस्य (sarvasya) - of all; धातारम् (dhātāram) - the sustainer; अचिन्त्यरूपम् (acintyarūpam) - whose form is inconceivable; आदित्यवर्णम् (ādityavarṇam) - sun-hued; तमसः (tamasaḥ) - darkness; परस्तात् (parastāt) - beyond;]
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)
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वेदाहमेतं पुरुषं महान्तम् आदित्यवर्णं तमसस्तु पारे। सर्वाणि रूपाणि विचिन्त्य धीरः नामानि कृत्वाभिवदन् यदास्ते ॥३४॥
vēdāhamētaṁ puruṣaṁ mahāntam ādityavarṇaṁ tamasastu pārē। sarvāṇi rūpāṇi vicintya dhīraḥ nāmāni kr̥tvābhivadan yadāstē ॥34॥
[वेद (vēda) - I know; अहम् (aham) - I; एतम् (ētam) - this; पुरुषम् (puruṣam) - Person; महान्तम् (mahāntam) - great; आदित्य-वर्णम् (āditya-varṇam) - radiant like the sun; तमसः (tamasaḥ) - darkness; तु (tu) - indeed; पारे (pārē) - beyond; सर्वाणि (sarvāṇi) - all; रूपाणि (rūpāṇi) - forms; विचिन्त्य (vicintya) - having conceived; धीरः (dhīraḥ) - the wise one; नामानि (nāmāni) - names; कृत्वा (kr̥tvā) - having assigned; अभिवदन् (abhivadan) - calling them; यत् (yat) - that; आस्ते (āstē) - he remains;]
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)
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धाता पुरस्ताद्यमुदाजहार शक्रः प्रविद्वान्प्रदिशश्चतस्रः। तमेवं विद्वानमृत इह भवति नान्यः पन्था अयनाय विद्यते ॥३५॥
dhātā purastādyamudājahāra śakraḥ pravidvānpradiśaścatasraḥ। tamēvaṁ vidvānamr̥ta iha bhavati nānyaḥ panthā ayanāya vidyatē ॥35॥
[धाता (dhātā) - Dhātṛ the Creator; पुरस्तात् (purastāt) - in the beginning; यम् (yam) - whom; उदाजहार (udājahāra) - proclaimed; शक्रः (śakraḥ) - Śakra; प्रविद्वान् (pravidvān) - knowing fully; प्रदिशः (pradiśaḥ) - directions; चतस्रः (catasraḥ) - four; तम् (tam) - him; एवम् (ēvam) - thus; विद्वान् (vidvān) - knowing; अमृतः (amr̥taḥ) - immortal; इह (iha) - here; भवति (bhavati) - becomes; न (na) - no; अन्यः (anyaḥ) - other; पन्थाः (panthāḥ) - path; अयनाय (ayanāya) - for reaching him; विद्यते (vidyatē) - exists;]
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)
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आनन्दतीर्थमुनिना व्यासवाक्यसमुद्धृतिः। सदाचारस्य विषये कृता सङ्क्षेपतः शुभा ॥३६॥
ānandatīrthamuninā vyāsavākyasamuddhr̥tiḥ। sadācārasya viṣayē kr̥tā saṅkṣēpataḥ śubhā ॥36॥
[आनन्दतीर्थ-मुनिना (ānandatīrtha-muninā) - by the sage Ānandatīrtha; व्यास + वाक्य + समुद्धृतिः (vyāsa + vākya + samuddhr̥tiḥ) - a compilation of extracts from Vyāsa’s statements; सदाचारस्य (sadācārasya) - of proper conduct; विषये (viṣayē) - on the subject; कृता (kr̥tā) - was composed; सङ्क्षेपतः (saṅkṣēpataḥ) - concisely; शुभा (śubhā) - auspicious;]
The sage Ānandatīrtha composed this concise and auspicious compilation of extracts from Vyāsa’s statements on proper conduct. (36)
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अशेषकल्याणगुणनित्यानुभवसत्तनुः। अशेषदोषरहितः प्रीयतां पुरुषोत्तमः ॥३७॥
aśēṣakalyāṇaguṇanityānubhavasattanuḥ। aśēṣadōṣarahitaḥ prīyatāṁ puruṣōttamaḥ ॥37॥
[अशेष (aśēṣa) - all without exception; कल्याण-गुण (kalyāṇa-guṇa) - auspicious qualities; नित्य-अनुभव (nitya-anubhava) - eternal experience; सत्-तनुः (sat-tanuḥ) - whose real form consists in; अशेष-दोष (aśēṣa-dōṣa) - every defect; रहितः (rahitaḥ) - free from; प्रीयताम् (prīyatām) - may he be pleased; पुरुषोत्तमः (puruṣōttamaḥ) - the Supreme Person;]
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॥
iti śrīmadānandatīrthabhagavatpādācāryaviracitā sadācārasmr̥tiḥ samāptā॥
[इति (iti) - thus; श्रीमत् + आनन्दतीर्थ (śrīmat + ānandatīrtha) - the venerable Ānandatīrtha; भगवत्पादाचार्य (bhagavatpādācārya) - Bhagavatpādācārya; विरचिता (viracitā) - composed by; सदाचारस्मृतिः (sadācārasmr̥tiḥ) - the Sadācārasmṛti; समाप्ता (samāptā) - is concluded;]
Thus ends the Sadācārasmṛti, composed by the venerable Ānandatīrtha Bhagavatpādācārya.
