The Prescribed Procedure for the Ascetic’s Praṇava (यतिप्रणवकल्पः)
समिच्चर्वाज्यकान्हुत्वा सम्यक्पुरुषसूक्ततः। सर्वेषामभयं दत्त्वा विरक्तः प्रव्रजेद्धरिम् ॥१॥
samiccarvājyakānhutvā samyakpuruṣasūktataḥ। sarvēṣāmabhayaṁ dattvā viraktaḥ pravrajēddharim ॥1॥
[समिध् + चरु + आज्यकान् (samidh + caru + ājyakān) - kindling, sacrificial porridge, and ghee offerings; हुत्वा (hutvā) - having offered; सम्यक् (samyak) - properly; पुरुषसूक्ततः (puruṣasūktataḥ) - according to the Puruṣasūkta; सर्वेषाम् (sarvēṣām) - to all beings; अभयम् (abhayam) - freedom from fear; दत्त्वा (dattvā) - having granted; विरक्तः (viraktaḥ) - dispassionate; प्रव्रजेत् (pravrajēt) - he should go forth; हरिम् (harim) - to Hari;]
Having duly offered kindling, sacrificial porridge, and ghee in accordance with the Puruṣasūkta, and having granted all beings freedom from fear, he should, free from attachment, set forth toward Hari. (1)
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श्रुत्वा भागवतं शुद्धमाचार्यं शरणं व्रजेत्। अधीहि भगवो ब्रह्मेत्यस्मै ब्रूयाद्गुरुः परम् ॥२॥
śrutvā bhāgavataṁ śuddhamācāryaṁ śaraṇaṁ vrajēt। adhīhi bhagavō brahmētyasmai brūyādguruḥ param ॥2॥
[श्रुत्वा (śrutvā) - having heard; भागवतम् (bhāgavatam) - the Bhāgavata; शुद्धम् (śuddham) - pure; आचार्यम् (ācāryam) - a teacher; शरणम् (śaraṇam) - as refuge; व्रजेत् (vrajēt) - should approach; अधीहि (adhīhi) - teach me; भगवः (bhagavaḥ) - venerable sir; ब्रह्म (brahma) - Brahman; इति (iti) - saying; अस्मै (asmai) - to him; ब्रूयात् (brūyāt) - should declare; गुरुः (guruḥ) - the guru; परम् (param) - the Supreme;]
After hearing the pure Bhāgavata, one should take refuge in a teacher and say, “Venerable sir, teach me Brahman.” The guru should then reveal the Supreme to him. (2)
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उच्चारयेत्त्रिशस्तारं दक्षिणे श्रवणे तथा। ऋषिच्छन्दोदैवतानि ब्रूयात्तस्य क्रमात्सुधीः ॥३॥
uccārayēttriśastāraṁ dakṣiṇē śravaṇē tathā। r̥ṣicchandōdaivatāni brūyāttasya kramātsudhīḥ ॥3॥
[उच्चारयेत् (uccārayēt) - should utter; त्रिशः (triśaḥ) - three times; तारं (tāraṁ) - the Tāra; दक्षिणे (dakṣiṇē) - in the right; श्रवणे (śravaṇē) - ear; तथा (tathā) - likewise; ऋषि (r̥ṣi) - seer; छन्दः (chandaḥ) - meter; दैवतानि (daivatāni) - deity; ब्रूयात् (brūyāt) - should state; तस्य (tasya) - of it; क्रमात् (kramāt) - in order; सुधीः (sudhīḥ) - the wise teacher;]
The wise teacher should then recite the Tāra three times into the disciple’s right ear and identify, in order, its seer, meter, and deity. (3)
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अन्तर्यामीति गायत्री परमात्मेत्यनुक्रमात्। विश्वश्च तैजसः प्राज्ञस्तुर्यश्चाक्षरदेवताः ॥४॥
antaryāmīti gāyatrī paramātmētyanukramāt। viśvaśca taijasaḥ prājñasturyaścākṣaradēvatāḥ ॥4॥
[अन्तर्यामी + इति (antaryāmī + iti) - Antaryāmin thus designated; गायत्री (gāyatrī) - Gāyatrī meter; परमात्मा + इति (paramātmā + iti) - Paramātman thus designated; अनुक्रमात् (anukramāt) - in that order; विश्वः + च (viśvaḥ + ca) - Viśva and; तैजसः (taijasaḥ) - Taijasa; प्राज्ञः (prājñaḥ) - Prājña; तुर्यः + च (turyaḥ + ca) - Turya and; अक्षर + देवताः (akṣara + dēvatāḥ) - deities of the syllables;]
Antaryāmin is its seer, Gāyatrī its meter, and Paramātman its deity. Viśva, Taijasa, Prājña, and Turya are the deities of its syllables. (4)
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कृष्णो रामो नृसिंहश्च वराहो विष्णुरेव च। परञ्ज्योतिः परम्ब्रह्म वासुदेव इति क्रमात् ॥५॥
kr̥ṣṇō rāmō nr̥siṁhaśca varāhō viṣṇurēva ca। parañjyōtiḥ parambrahma vāsudēva iti kramāt ॥5॥
[कृष्णः (kr̥ṣṇaḥ) - Kṛṣṇa; रामः (rāmaḥ) - Rāma; नृसिंहः + च (nr̥siṁhaḥ + ca) - and Nṛsiṃha; वराहः (varāhaḥ) - Varāha; विष्णुः + एव + च (viṣṇuḥ + ēva + ca) - and Viṣṇu himself; परम् + ज्योतिः (param + jyōtiḥ) - the Supreme Light; परम् + ब्रह्म (param + brahma) - the Supreme Brahman; वासुदेवः (vāsudēvaḥ) - Vāsudeva; इति (iti) - thus; क्रमात् (kramāt) - in sequence;]
अकारादेस्तथा शान्तातिशान्तान्तस्य देवताः। एवमुक्त्वा तु तद्ध्यानं ब्रूयाच्छिष्याय सद्गुरुः ॥६॥
akārādēstathā śāntātiśāntāntasya dēvatāḥ। ēvamuktvā tu taddhyānaṁ brūyācchiṣyāya sadguruḥ ॥6॥
[अकार + आदेः (akāra + ādēḥ) - of the series beginning with akāra; तथा (tathā) - correspondingly; शान्त + अतिशान्त + अन्तस्य (śānta + atiśānta + antasya) - ending with śānta and atiśānta; देवताः (dēvatāḥ) - the deities; एवम् (ēvam) - thus; उक्त्वा (uktvā) - having stated; तु (tu) - then; तत् + ध्यानम् (tat + dhyānam) - meditation on it; ब्रूयात् (brūyāt) - should teach; शिष्याय (śiṣyāya) - to the disciple; सद्गुरुः (sadguruḥ) - the true teacher;]
Kṛṣṇa, Rāma, Nṛsiṃha, Varāha, Viṣṇu himself, the Supreme Light, the Supreme Brahman, and Vāsudeva are, respectively, the corresponding deities of the series beginning with akāra and ending with śānta and atiśānta. After explaining this, the true teacher should teach the disciple the meditation on it. (5–6)
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अष्टपत्रे तु हृत्पद्मे मध्ये सूर्येन्दुवह्निगम्। पीठं तत्पद्ममध्यस्थं नारायणमनामयम् ॥७॥
aṣṭapatrē tu hr̥tpadmē madhyē sūryēnduvahnigam। pīṭhaṁ tatpadmamadhyasthaṁ nārāyaṇamanāmayam ॥7॥
[अष्ट-पत्रे (aṣṭa-patrē) - in the eight-petaled; तु (tu) - however; हृत्-पद्मे (hr̥t-padmē) - lotus of the heart; मध्ये (madhyē) - in the center; सूर्य + इन्दु + वह्नि + गम् (sūrya + indu + vahni + gam) - comprising the sun, moon, and fire; पीठम् (pīṭham) - seat; तत्-पद्म-मध्य-स्थम् (tat-padma-madhya-stham) - situated in the center of that lotus; नारायणम् (nārāyaṇam) - Nārāyaṇa; अनामयम् (anāmayam) - free from affliction;]
At the center of the eight-petaled lotus of the heart is a seat formed by the sun, moon, and fire. In the center of that lotus is Nārāyaṇa, free from affliction. (7)
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उद्यदादित्यसङ्काशं तेजसानुपमं सदा। सहस्रेणापि सूर्याणां सञ्ज्ञानानन्दरूपिणम् ॥८॥
udyadādityasaṅkāśaṁ tējasānupamaṁ sadā। sahasrēṇāpi sūryāṇāṁ sañjñānānandarūpiṇam ॥8॥
[उद्यत् + आदित्य + सङ्काशम् (udyat + āditya + saṅkāśam) - resembling the rising sun; तेजसा (tējasā) - in splendor; अनुपमम् (anupamam) - incomparable; सदा (sadā) - always; सहस्रेण + अपि (sahasrēṇa + api) - even to a thousand; सूर्याणाम् (sūryāṇām) - suns; सञ्ज्ञान + आनन्द + रूपिणम् (sañjñāna + ānanda + rūpiṇam) - having cognition and bliss as his nature;]
He resembles the rising sun and always possesses incomparable splendor, surpassing even a thousand suns; his nature is cognition and bliss. (8)
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अतिरक्ततलं भास्वन्नखव्रातविभूषितम्। वृत्तजङ्घं वृत्तजानुं हस्तिहस्तोरुमीश्वरम् ॥९॥
atiraktatalaṁ bhāsvannakhavrātavibhūṣitam। vr̥ttajaṅghaṁ vr̥ttajānuṁ hastihastōrumīśvaram ॥9॥
[अति-रक्त-तलम् (ati-rakta-talam) - whose soles are exceedingly red; भास्वत्-नख-व्रात-विभूषितम् (bhāsvat-nakha-vrāta-vibhūṣitam) - adorned with a multitude of radiant nails; वृत्त-जङ्घम् (vr̥tta-jaṅgham) - whose shanks are rounded; वृत्त-जानुम् (vr̥tta-jānum) - whose knees are rounded; हस्ति-हस्त-ऊरुम् (hasti-hasta-ūrum) - whose thighs are like elephants’ trunks; ईश्वरम् (īśvaram) - the Lord;]
The Lord has deep-red soles and is adorned with a host of radiant nails. His shanks and knees are rounded, and his thighs resemble elephants’ trunks. (9)
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महाकटितटाबद्धकाञ्चीपीताम्बरोज्ज्वलम्। सुनिम्ननाभिं त्रिवलिं सुवृत्तोदरबन्धनम् ॥१०॥
mahākaṭitaṭābaddhakāñcīpītāmbarōjjvalam। sunimnanābhiṁ trivaliṁ suvr̥ttōdarabandhanam ॥10॥
[महा-कटि-तट (mahā-kaṭi-taṭa) - broad expanse of the waist; आबद्ध-काञ्ची (ābaddha-kāñcī) - with a girdle fastened around it; पीताम्बर (pītāmbara) - with a yellow garment; उज्ज्वलम् (ujjvalam) - resplendent; सु-निम्न-नाभिम् (su-nimna-nābhim) - having a well-recessed navel; त्रि-वलिम् (tri-valim) - having three abdominal folds; सु-वृत्त-उदर-बन्धनम् (su-vr̥tta-udara-bandhanam) - having a well-rounded abdominal contour;]
A girdle fastened around his broad waist and a yellow garment make him resplendent. He has a deeply recessed navel, three abdominal folds, and a well-rounded abdomen. (10)
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विशालवक्षसं भ्राजत्कौस्तुभामुक्तकन्धरम्। वनमालाधरं हारवैजयन्त्यादिभिर्युतम् ॥११॥
viśālavakṣasaṁ bhrājatkaustubhāmuktakandharam। vanamālādharaṁ hāravaijayantyādibhiryutam ॥11॥
[विशाल + वक्षसम् (viśāla + vakṣasam) - broad-chested; भ्राजत् + कौस्तुभ + आमुक्त + कन्धरम् (bhrājat + kaustubha + āmukta + kandharam) - with a neck adorned by the radiant Kaustubha; वनमाला + धरम् (vanamālā + dharam) - bearing a forest garland; हार + वैजयन्ती + आदिभिः (hāra + vaijayantī + ādibhiḥ) - with a necklace, the Vaijayantī, and the like; युतम् (yutam) - adorned;]
He is broad-chested, and his neck is adorned with the radiant Kaustubha. He wears a forest garland, a necklace, the Vaijayantī, and other ornaments. (11)
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पृथुदीर्घचतुर्बाहुं शङ्खचक्रगदाम्बुजैः। युक्तमुन्निद्रपद्माक्षं स्फुरन्मकरकुण्डलम् ॥१२॥
pr̥thudīrghacaturbāhuṁ śaṅkhacakragadāmbujaiḥ। yuktamunnidrapadmākṣaṁ sphuranmakarakuṇḍalam ॥12॥
[पृथु + दीर्घ + चतुर् + बाहुम् (pr̥thu + dīrgha + catur + bāhum) - having four broad, long arms; शङ्ख + चक्र + गदा + अम्बुजैः (śaṅkha + cakra + gadā + ambujaiḥ) - with a conch, discus, mace, and lotus; युक्तम् (yuktam) - endowed; उन्निद्र + पद्म + अक्षम् (unnidra + padma + akṣam) - having eyes like fully opened lotuses; स्फुरत् + मकर + कुण्डलम् (sphurat + makara + kuṇḍalam) - having gleaming makara-shaped earrings;]
His four arms are broad and long, and he bears a conch, discus, mace, and lotus. His eyes resemble fully opened lotuses, and his makara-shaped earrings gleam. (12)
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पूर्णचन्द्रायुतोद्रिक्तकान्तिमन्मुखपङ्कजम्। सुभ्रुवं सुललाटान्तं किरीटाबद्धमूर्धजम् ॥१३॥
pūrṇacandrāyutōdriktakāntimanmukhapaṅkajam। subhruvaṁ sulalāṭāntaṁ kirīṭābaddhamūrdhajam ॥13॥
[पूर्ण-चन्द्र (pūrṇa-candra) - full moons; अयुत (ayuta) - ten thousand; उद्रिक्त (udrikta) - surpassing; कान्तिमत् (kāntimat) - possessing radiance; मुख-पङ्कजम् (mukha-paṅkajam) - whose face is a lotus; सु-भ्रुवम् (su-bhruvam) - having beautiful brows; सु-ललाट-अन्तम् (su-lalāṭa-antam) - having beautiful temples; किरीट-आबद्ध-मूर्धजम् (kirīṭa-ābaddha-mūrdhajam) - whose hair is bound by a crown;]
His lotus-like face shines more brightly than ten thousand full moons. He has beautiful brows and temples, and his hair is held in place by a crown. (13)
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निःशेषदुःखदमनं नित्यानन्दशुचिस्मितम्। विश्वादींश्चैव कृष्णादीनेवं भूतान्सनातनान् ॥१४॥
niḥśēṣaduḥkhadamanaṁ nityānandaśucismitam। viśvādīṁścaiva kr̥ṣṇādīnēvaṁ bhūtānsanātanān ॥14॥
[निःशेष + दुःख + दमनम् (niḥśēṣa + duḥkha + damanam) - completely subduing all suffering; नित्य + आनन्द + शुचि + स्मितम् (nitya + ānanda + śuci + smitam) - having a pure smile of eternal bliss; विश्व + आदीन् (viśva + ādīn) - Viśva and those beginning with him; च + एव (ca + ēva) - and also; कृष्ण + आदीन् (kr̥ṣṇa + ādīn) - Kṛṣṇa and those beginning with him; एवं + भूतान् (ēvaṁ + bhūtān) - being of such a nature; सनातनान् (sanātanān) - eternal;]
अभिन्नानेव सततं तस्माद्विष्णोः परात्मनः। वराभयोद्यतकरान्नित्यानन्दैकरूपिणः ॥१५॥
abhinnānēva satataṁ tasmādviṣṇōḥ parātmanaḥ। varābhayōdyatakarānnityānandaikarūpiṇaḥ ॥15॥
[अभिन्नान् (abhinnān) - non-different; एव (ēva) - indeed; सततम् (satatam) - always; तस्मात् (tasmāt) - from that; विष्णोः (viṣṇōḥ) - Viṣṇu; परात्मनः (parātmanaḥ) - the Supreme Self; वर + अभय + उद्यत + करान् (vara + abhaya + udyata + karān) - with hands raised to grant boons and fearlessness; नित्य + आनन्द + एक + रूपिणः (nitya + ānanda + ēka + rūpiṇaḥ) - whose sole nature is eternal bliss;]
He completely subdues all suffering and has a pure smile of eternal bliss. Viśva and those beginning with him, as well as Kṛṣṇa and those beginning with him, are likewise of this nature and are eternal, always non-different from that Viṣṇu, the Supreme Self. Their hands are raised to grant boons and freedom from fear, and their sole nature is eternal bliss. (14–15)
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एवमुक्त्वा गुरुर्ध्यानं शपथं कारयेत्ततः। न विष्णुं वैष्णवांश्चैव विसृजेयमिति त्रिशः ॥१६॥
ēvamuktvā gururdhyānaṁ śapathaṁ kārayēttataḥ। na viṣṇuṁ vaiṣṇavāṁścaiva visr̥jēyamiti triśaḥ ॥16॥
[एवम् (ēvam) - thus; उक्त्वा (uktvā) - having said; गुरुः (guruḥ) - the teacher; ध्यानम् (dhyānam) - meditation; शपथम् (śapatham) - an oath; कारयेत् (kārayēt) - should cause him to perform; ततः (tataḥ) - then; न (na) - not; विष्णुम् (viṣṇum) - Viṣṇu; वैष्णवान् + च + एव (vaiṣṇavān + ca + ēva) - and the Vaiṣṇavas as well; विसृजेयम् (visr̥jēyam) - may I abandon; इति (iti) - thus; त्रिशः (triśaḥ) - three times;]
After saying this, the teacher should have the disciple meditate and then take the following oath three times: “May I never abandon Viṣṇu or the Vaiṣṇavas.” (16)
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न चान्यदेवतासाम्यं तदैक्यमथवा हरेः। चिन्तयेयं मृतो वापि न चाप्येकत्ववादिभिः ॥१७॥
na cānyadēvatāsāmyaṁ tadaikyamathavā harēḥ। cintayēyaṁ mr̥tō vāpi na cāpyēkatvavādibhiḥ ॥17॥
[न (na) - not; च (ca) - and; अन्य-देवता-साम्यम् (anya-dēvatā-sāmyam) - Hari's equality with other deities; तद्-ऐक्यम् (tad-aikyam) - his identity with them; अथवा (athavā) - or; हरेः (harēḥ) - of Hari; चिन्तयेयम् (cintayēyam) - I would conceive; मृतः (mr̥taḥ) - when dead; वा (vā) - even; अपि (api) - also; न (na) - not; च (ca) - and; अपि (api) - also; एकत्व-वादिभिः (ēkatva-vādibhiḥ) - with proponents of oneness;]
समत्ववादिभिर्वाहं सङ्गच्छेयं कदाचन। तन्निन्दकैश्च तद्भक्तनिन्दकैर्वा महामुने ॥१८॥
samatvavādibhirvāhaṁ saṅgacchēyaṁ kadācana। tannindakaiśca tadbhaktanindakairvā mahāmunē ॥18॥
[समत्व + वादिभिः (samatva + vādibhiḥ) - with proponents of equality; वा (vā) - or; अहम् (aham) - I; सम् + गच्छेयम् (sam + gacchēyam) - may associate; कदाचन (kadācana) - ever; तत् + निन्दकैः (tat + nindakaiḥ) - with those who revile him; च (ca) - and; तत् + भक्त + निन्दकैः (tat + bhakta + nindakaiḥ) - with those who revile his devotees; वा (vā) - or; महामुने (mahāmunē) - O great sage;]
“Even in death, may I never regard Hari as equal to or identical with other deities. May I never associate with proponents of oneness or equality, with those who revile him, or with those who revile his devotees, O great sage.” (17–18)
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एवं कृते तु शपथे मस्तके हस्तपङ्कजम्। निधायोत्तीर्य संसारात्सुखी भव हरेः प्रियः ॥१९॥
ēvaṁ kr̥tē tu śapathē mastakē hastapaṅkajam। nidhāyōttīrya saṁsārātsukhī bhava harēḥ priyaḥ ॥19॥
[एवम् (ēvam) - thus; कृते (kr̥tē) - having been taken; तु (tu) - however; शपथे (śapathē) - when the oath; मस्तके (mastakē) - upon the head; हस्त-पङ्कजम् (hasta-paṅkajam) - the lotus-like hand; निधाय (nidhāya) - having placed; उत्तीर्य (uttīrya) - having crossed beyond; संसारात् (saṁsārāt) - saṃsāra; सुखी (sukhī) - happy; भव (bhava) - become; हरेः (harēḥ) - to Hari; प्रियः (priyaḥ) - dear;]
Once the oath has been taken, the teacher should place his lotus-like hand on the disciple’s head and say, “Cross beyond saṃsāra, and be happy and dear to Hari.” (19)
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सर्वदुःखादिभिर्मुक्तो नित्यानन्दैकरूपिणः। सम्प्राप्य विष्णुसामीप्यं तत्रापि हरिभक्तिमान् ॥२०॥
sarvaduḥkhādibhirmuktō nityānandaikarūpiṇaḥ। samprāpya viṣṇusāmīpyaṁ tatrāpi haribhaktimān ॥20॥
[सर्व-दुःख-आदिभिः (sarva-duḥkha-ādibhiḥ) - from all suffering and the like; मुक्तः (muktaḥ) - freed; नित्य-आनन्द-एक-रूपिणः (nitya-ānanda-ēka-rūpiṇaḥ) - whose sole nature is eternal bliss; सम्प्राप्य (samprāpya) - having attained; विष्णु-सामीप्यम् (viṣṇu-sāmīpyam) - proximity to Viṣṇu; तत्र (tatra) - there; अपि (api) - even; हरि-भक्तिमान् (hari-bhaktimān) - devoted to Hari;]
भक्तिमांश्चान्यदेवेषु तारतम्यं च संस्मरन्। सर्वोत्कर्षं स्मरन्विष्णोर्भूयाश्चैव सदा सुखी ॥२१॥
bhaktimāṁścānyadēvēṣu tāratamyaṁ ca saṁsmaran। sarvōtkarṣaṁ smaranviṣṇōrbhūyāścaiva sadā sukhī ॥21॥
[भक्तिमान् (bhaktimān) - devoted; च (ca) - and; अन्यदेवेषु (anyadēvēṣu) - toward the other deities; तारतम्यम् (tāratamyam) - hierarchical gradation; च (ca) - and; संस्मरन् (saṁsmaran) - keeping in mind; सर्वोत्कर्षम् (sarvōtkarṣam) - supremacy over all; स्मरन् (smaran) - remembering; विष्णोः (viṣṇōḥ) - of Viṣṇu; भूयाः (bhūyāḥ) - may you be; च + एव (ca + ēva) - and indeed; सदा (sadā) - always; सुखी (sukhī) - happy;]
Freed from all suffering and the like, may you attain proximity to Viṣṇu, whose sole nature is eternal bliss. Even there, may you remain devoted to Hari and also to the other deities, while keeping the hierarchy in mind and remembering Viṣṇu’s supremacy over all. May you always be happy. (20–21)
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न मुक्तौ विष्णुनैक्यं वा मुक्तानां साम्यमेव वा। स्मरेथा इति चोक्त्वाथ समयाननुशिक्षयेत् ॥२२॥
na muktau viṣṇunaikyaṁ vā muktānāṁ sāmyamēva vā। smarēthā iti cōktvātha samayānanuśikṣayēt ॥22॥
[न (na) - not; मुक्तौ (muktau) - in liberation; विष्णुना (viṣṇunā) - with Viṣṇu; ऐक्यम् (aikyam) - identity; वा (vā) - either; मुक्तानाम् (muktānām) - among the liberated; साम्यम् (sāmyam) - equality; एव (ēva) - even; वा (vā) - or; स्मरेथाः (smarēthāḥ) - you should conceive; इति (iti) - thus; च (ca) - and; उक्त्वा (uktvā) - having said; अथ (atha) - then; समयान् (samayān) - the prescribed observances; अनुशिक्षयेत् (anuśikṣayēt) - he should teach;]
“In liberation, you should conceive neither identity with Viṣṇu nor equality among the liberated.” Having said this, he should then teach the prescribed observances. (22)
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नित्यशश्च हरेः पूजा जपध्यानसमर्पणम्। कर्तव्यं तु त्वया वत्स जपश्च त्रिसहस्रकः ॥२३॥
nityaśaśca harēḥ pūjā japadhyānasamarpaṇam। kartavyaṁ tu tvayā vatsa japaśca trisahasrakaḥ ॥23॥
[नित्यशः (nityaśaḥ) - continually; च (ca) - and; हरेः (harēḥ) - of Hari; पूजा (pūjā) - worship; जप (japa) - recitation; ध्यान (dhyāna) - meditation; समर्पणम् (samarpaṇam) - offering; कर्तव्यं (kartavyaṁ) - must be performed; तु (tu) - however; त्वया (tvayā) - by you; वत्स (vatsa) - dear child; जपः (japaḥ) - recitation; च (ca) - and; त्रिसहस्रकः (trisahasrakaḥ) - numbering three thousand;]
Dear child, you must continually worship Hari, recite, meditate, and make offerings; your recitation should number three thousand repetitions. (23)
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मध्यमः प्रणवस्योक्तो योऽवरः स सहस्रकः। त्रिसहस्रात्परो यस्तु स उत्तमजपः स्मृतः ॥२४॥
madhyamaḥ praṇavasyōktō yō’varaḥ sa sahasrakaḥ। trisahasrātparō yastu sa uttamajapaḥ smr̥taḥ ॥24॥
[मध्यमः (madhyamaḥ) - the intermediate japa; प्रणवस्य (praṇavasya) - of the praṇava; उक्तः (uktaḥ) - is stated; यः (yaḥ) - that which; अवरः (avaraḥ) - is lower; सः (saḥ) - that; सहस्रकः (sahasrakaḥ) - consists of one thousand; त्रिसहस्रात् (trisahasrāt) - beyond three thousand; परः (paraḥ) - exceeding; यः (yaḥ) - that which; तु (tu) - but; सः (saḥ) - that; उत्तम-जपः (uttama-japaḥ) - the highest japa; स्मृतः (smr̥taḥ) - is regarded;]
Three thousand repetitions of the praṇava are said to constitute the intermediate japa; one thousand is the lower practice, while more than three thousand is considered the highest. (24)
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आत्मानं प्रतिबिम्बत्वे ध्यायन् बिम्बं जनार्दनम्। ध्यायस्व सततं वत्स सपर्यां नित्यशः कुरु ॥२५॥
ātmānaṁ pratibimbatvē dhyāyan bimbaṁ janārdanam। dhyāyasva satataṁ vatsa saparyāṁ nityaśaḥ kuru ॥25॥
[आत्मानम् (ātmānam) - yourself; प्रतिबिम्बत्वे (pratibimbatvē) - as a reflection; ध्यायन् (dhyāyan) - contemplating; बिम्बम् (bimbam) - as the original; जनार्दनम् (janārdanam) - Janārdana; ध्यायस्व (dhyāyasva) - meditate upon; सततम् (satatam) - constantly; वत्स (vatsa) - dear child; सपर्याम् (saparyām) - worship; नित्यशः (nityaśaḥ) - daily; कुरु (kuru) - perform;]
मानसैर्वाथ पुष्पैर्वा प्रणवेन समाहितः। अन्यांश्च वैष्णवान्मन्त्राञ्जपेथा भक्तिपूर्वकम् ॥२६॥
mānasairvātha puṣpairvā praṇavēna samāhitaḥ। anyāṁśca vaiṣṇavānmantrāñjapēthā bhaktipūrvakam ॥26॥
[मानसैः (mānasaiḥ) - with mental flowers; वा (vā) - either; अथ (atha) - else; पुष्पैः (puṣpaiḥ) - with flowers; वा (vā) - or; प्रणवेन (praṇavēna) - through the praṇava; समाहितः (samāhitaḥ) - concentrated; अन्यान् (anyān) - other; च (ca) - also; वैष्णवान् (vaiṣṇavān) - Vaiṣṇava; मन्त्रान् (mantrān) - mantras; जपेथाः (japēthāḥ) - you should recite; भक्ति-पूर्वकम् (bhakti-pūrvakam) - with devotion;]
Contemplate yourself as a reflection and Janārdana as the original; meditate on him constantly, dear child, and worship him every day, either with flowers imagined in the mind or with actual flowers. With your mind focused through the praṇava, you should also recite other Vaiṣṇava mantras with devotion. (25–26)
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शृणुष्व वैष्णवं शास्त्रं सदा वेदार्थतत्परः। वेदान्मन्त्रानुपनिषत्सहितान्सर्वदा शृणु॥२७॥
śr̥ṇuṣva vaiṣṇavaṁ śāstraṁ sadā vēdārthatatparaḥ। vēdānmantrānupaniṣatsahitānsarvadā śr̥ṇu॥27॥
[शृणुष्व (śr̥ṇuṣva) - listen to; वैष्णवं (vaiṣṇavaṁ) - Vaiṣṇava; शास्त्रं (śāstraṁ) - scripture; सदा (sadā) - always; वेद-अर्थ-तत्परः (vēda-artha-tatparaḥ) - intent on the meaning of the Vedas; वेदान् (vēdān) - the Vedas; मन्त्रान् (mantrān) - the mantras; उपनिषत्-सहितान् (upaniṣat-sahitān) - together with the Upaniṣads; सर्वदा (sarvadā) - at all times; शृणु (śr̥ṇu) - listen to;]
इतिहासपुराणं च पञ्चरात्रं तथैव च। तदर्थान् ब्रह्मसूत्रैश्च सम्यङ्निर्णीय तत्त्वतः। विष्णोः सर्वोत्तमत्वं च सर्वदा प्रतिपादय ॥२८॥
itihāsapurāṇaṁ ca pañcarātraṁ tathaiva ca। tadarthān brahmasūtraiśca samyaṅnirṇīya tattvataḥ। viṣṇōḥ sarvōttamatvaṁ ca sarvadā pratipādaya ॥28॥
[इतिहास + पुराणम् (itihāsa + purāṇam) - the Itihāsa and Purāṇa; च (ca) - and; पञ्चरात्रम् (pañcarātram) - the Pañcarātra; तथा + एव (tathā + ēva) - just likewise; च (ca) - and; तत् + अर्थान् (tat + arthān) - their meanings; ब्रह्मसूत्रैः (brahmasūtraiḥ) - by means of the Brahma-sūtras; च (ca) - also; सम्यक् (samyak) - correctly; निर्णीय (nirṇīya) - having ascertained; तत्त्वतः (tattvataḥ) - in accordance with truth; विष्णोः (viṣṇōḥ) - of Viṣṇu; सर्व + उत्तमत्वम् (sarva + uttamatvam) - supremacy over all; च (ca) - and; सर्वदा (sarvadā) - always; प्रतिपादय (pratipādaya) - expound;]
Always listen to Vaiṣṇava scripture, intent on the meaning of the Vedas. Listen at all times to the Vedas and mantras together with the Upaniṣads, as well as the Itihāsa, Purāṇa, and Pañcarātra. Having correctly ascertained their true meaning by means of the Brahma-sūtras, always expound Viṣṇu’s supremacy over all. (27–28)
इति श्रीमदानन्दतीर्थभगवत्पादाचार्यविरचितः यतिप्रणवकल्पः समाप्तः॥
iti śrīmadānandatīrthabhagavatpādācāryaviracitaḥ yatipraṇavakalpaḥ samāptaḥ॥
[इति (iti) - thus; श्रीमत् + आनन्दतीर्थ + भगवत्पादाचार्य + विरचितः (śrīmat + ānandatīrtha + bhagavatpādācārya + viracitaḥ) - composed by the venerable Ānandatīrtha Bhagavatpādācārya; यति + प्रणव + कल्पः (yati + praṇava + kalpaḥ) - the Yatipraṇavakalpa; समाप्तः (samāptaḥ) - is concluded;]
Thus the Yatipraṇavakalpa, composed by the venerable Ānandatīrtha Bhagavatpādācārya, is concluded.
