Shikshapatri (Shlocks 51-75)

Gujarati

અને તે વાર પછી, પવિત્ર પૃથ્‍વીને વિષે પાથર્યું અને શુધ્‍ધ અને કોઇ બીજા આસનને અડ્યું ન હોય અને જે ઉપર સારી પેઠે બેસાય, એવું જે આસન તેને વિષે પૂર્વમુખે અથવા ઉત્તરમુખે બેસીને આચમન કરવું.

Spanish

Todos los días rituales comunes para todos:

Todos mis seguidores se levantan temprano en la mañana antes de salir el sol; meditar Señor Krishna por un tiempo, atender a la llamada de la naturaleza y el cepillo de los dientes sentado en un lugar limpio, tomar un baño con agua limpia, poner ropa limpia en dos lavados. Luego, sentado en un compañero de propagación por separado sobre un piso limpio santificado, de cara al este o al norte. Estas autoridades cumplirán Achaman (tomando unas gotas de agua tres veces. Este es un acto de purificación y se realizará al comienzo de cada ceremonia religiosa.) Entonces los machos se haga una marca en forma de 'U' en la cabeza lo tanto (como se dijo antes) con el punto redondo en el mismo. Y las mujeres con sus maridos vivos pondrá punto rojo en la frente con Kumkum. (Polvo rojo) Una viuda hará ni 'U' marca ni punto rojo (con Kumkum) en la frente. Entonces todos los hombres o las mujeres se ofrecen adoración mental para Shree Krishna. Ellos se inclinarán con devoción ante el ídolo o la imagen de Radha - Krishna, y cantar el mantra de Krishna en cuanto a su tiempo lo permitan. Luego se puede ir a atender a sus deberes seculares.

Explanation

The routine of the day is described in these worldly duties. Beginning of a new topic: Daily - daily before sunrise, means fifty five Ghatika (a unit of twenty four minute) counted from previous sunrise is called day break fifty seven in counting like that is called sunrise, fifty eight and thereafter, it is morning. Like this, before sunrise - means in Brahm Mahurt. It is said so in Achar Mayukh: Last part of night is called Brahm Muhurt. Prayog Parijaat describes last part of the night as "Brahm Muhurt," the time for the study of Veda. One should rise from sleep before daybreak. As per Smriti Ratnavali, it is sinful to sleep during daybreak. The Dwij (twice born), who had committed such sin unknowingly, becomes sin free on performing Padkruchchha. 

After rising from sleep, perform meditation of Lord Krishna, and Kirtan. Herein, word Krishna includes Lord Shri Krishna, devotees of Lord Shri Krishna and the religious places and leelas connected to Lord Shri Krishna. For more details please refer Chapter four of Skandh eight in Shrimad Bhagwat. Attend natural call thereafter. There is limit of Muhurt in rising early and the limit of one Ghatika ( a unit of 24 minute) in rising late. Manu prescribes following procedure in natural calls: urinating organ should be washed once, anus twice and left hand ten times with pure mud. Both hands should be washed seven times and feet should be washed thrice . Natural call and the cleanliness thereafter, both, should be performed without laziness The same amount of water and mud should be used for purifying all other things. Now he says about such types of mud which should be avoided in performing religious rites: from interior of house, from the temple, from the burrows of snakes and rats, from the leftover of others, such mud or soil should not be used in religious works. If the mud, other then mentioned above as objectionable, is not available, then in such case of emergency, use such objectionable mud for the self purification and for the purification of the objects. It is said that if there is not danger to life, neither it is the midway to his destination nor the night time or the sickness even if does not perform the ablution then he becomes a sinner. The details on this may be referred in Dharm Shastra. What if water is not available in some difficult times ? For that, Shatatapa says: If water is not available on attending to natural call, then one should take complete bath along with clothes on receiving water. After such late bath, he should perform Vyahuti sacrifice and should drink water with a touch of Ghee (butter oil) and Gold. It says to consume Ghee. That is for atonement . Therefore don't take food . These clarifications are from Mayukh by Bhaskaracharya. 

One should sit at one place and brush the teeth. Smriti forbids brushing while standing, walking or in the bed; one should observe silence while cleaning mouth. Wood to be used in toothbrush should be according to scriptures. Lord Vishnu had recommended this wood with appropriate supports. Lord Vishnu had recommended this wood from the trees either having thorns or oozing milk drops (on breaking its branch or leaves). In length, it should be of twelve fingers (about eight to nine inch) and in thickness, it should be about fingertip of small finger. It's bristles should be about one centimeter long. Skand Puran says that, it is proper to have difference of one inch for the different Varnas (castes). Markandey Muni says: one should keep quiet while brushing. The toothbrush should be washed before use and before throwing it way. The restriction against brushing on a fast day applies only to use of wooden toothbrush. Vyas says: If wood is not available for brushing teeth or it is a prohibited day for brushing, then twelve gargles of water are enough for mouth wash. The cleaning of tongue should be done with a leaf. Krutyachintamani says: Those who are Shamvedi, should use brush of eight-finger length (of six-inch length). 

Thereafter perform bath with pure water. Puran says: It is good to perform daily bath in cool water of river, ocean, lake, pond, and step well or well. Parashar Muni says: Bath performed with hot water and Jap (meditation) performed without Vedic observations is futile. As per Shadatrinshan, the hot bath is allowed only for ailing people : water is always pure in its natural form, therefore it is not necessary to make it pure by fire. Therefore the bath with such water is recommended for sick people. Great Manu had some times objected to such a bath. For example : Hot water bath should not be performed on defilement due to birth and death, Makar Sankranti (January-14), Shraddha (offerings to manes) day, birthday, Sundays, sinful touch or eclipse. Kattyayan says: Bath should be brief in the early morning and should be extensive in the noontime. Shatatapa says in Mitakshara : The Dwij (twice born) who does not perform morning bath becomes defiled. Skandpuran says: Morning bath is praiseworthy in performance of rites pertaining to God and manes. Such bath gives pleasure to mind. Therefore, it should be performed everyday. Then explains what type of two Dhotis are to be put on. Those should be washed, purified and dried by a gent. The cloth washed by a woman is not clean. because the cloth washed by a woman remains impure. That is observation of Dharm Pradeep. Karm Tattva Deepika says: such clothes are unwashed, which are not completely washed, or washed by a woman or washed by a shudra (low-caste) or dried by keeping it southward. Unwashed or washed by the lower caste, or washed on previous day are irrelevant and improper here and therefore, those should be avoided in all such acts. 

There are specific instructions in the Smritis in regard to style of washing : Cotton cloth should be washed on it's removal, silken cloth should be washed after havin food, and dirty cloth should be washed without considering its kind. It refers to two types of clothes in this. One for wearing and another for covering the person. Harihar Karika gives more details : The cloth for wearing during the ceremonies should be well washed it should be with seven to eight arm length; In breadth should be a quarter of its full length; should be with woven border. It should be own cloth; should be white and in tune with one's caste; should be made of jute etc. The cloth for covering torso should be half in the size of the wearing cloth. Therefore here we had considered two clothes . The poor and Brahmins who do not have two clothes, may consider their Yagyo pavit (sacred threads) as the second or third cloth. Yoga Patta too may be considered as second or third cloth. Vishwamitra says: Shrautras and Smartas should wear set of two Yagyapavita may be considered a third in absence of a side cloth. Deval Rishi says: Bramchari should wear one set of Upavit (sacred threads) and others should wear a pair of Upavita. Yatis should wear one sat of Upavita. This is as per religion and in cases as such Brahmchari should wear second upavita in absence of side cloth failing which, his performance of Japa etcetera would turn in to devilish actions. Jatukarnya Chintamani adds: All those are nude who, wear a dirty cloth, wear only Kaupin, do not wear Kachchha (under cloth), do not wear side cloth, wear a double Kachchha (under cloth), do not wear clothes, wear saffron coloured cloth, wear a wet cloth, wear a double cloth, wear a red cloth, wear a sticky cloth or wear stitched clothes. Herein, the objection against saffron coloured cloth applies to householder. Smriti Sangrah says: Saffron coloured cloth is for those who are not householders. The objection against a stitched cloth applies to all those who are neither Tyagis nor the poors. Same - scripture further adds : The Poor householders and Tyagis, should wear an old or stitched cloth if they are not possessing a new one. Lord Brahma imagines: One who performs Daan (donation), Japa (meditation) or Homa (sacrifice in holy fire) with a single cloth, becomes a part of the Guru of demons. Jatukarnya says: Don't eat while wearing a single cloth. Achar Tilak says: wear atleast one, two or three finger size cloth or wear a Yoga patta a rope of jute or put atleast the end of your lower cloth on the shoulder and eat. 

Now says about the acts to be performed after wearing the clothes. Pure place means the place plastered with mud or cowden and untouched by the impurities. In such a pure place. If such place is not available, then in a temple. And that too, after cleaning, dusting and sprinkling water on such place. Spread a pure and proper sized Aasan (small carpet made of holy shrubs). Which should be considered as a proper sized Aasan ? As per Vishnu Dharmottar Puran: Separate from other seats, not very large or very small, not common between God and devotee, enough in size to accommodate only one devotee, such an Aasan (seat) is a proper sized seat. It is comfortable for sitting. Shiv Gita in Padma Puran explains further about such Aasan. The use of woolen seat fulfils, wishes of the man. The use of deer skin emancipates the soul. Tiger skin seat gives the fruit of wealth and the Aasan of Darbha (a holy shrub) gives ultimate knowledge. The seat made of leaves is the giver of health. In similar way, perform Japa by facing north or east direction. The stone seat gives pain and sorrows. Wooden seat gives ailment. Cloth seat brings in poverty. Sitting on open earth makes the Japa futile. At some places, it is mentioned that Calico-Seat gives wealth. There in the casesas such, please know that ritual confirms to the rules pertaining to a washed cloth. Anant Bhatt had said : only those clothes are not permitted which are not washed everyday, dirty clothes or the clothes touched by a non-bathed man. The restriction pertaining to wooden seat applies to non-finished seats and the seats made of such wood, which is objectionable in holy fire. Vyasji had said : Silk, wool, deer - skin, fresh and washed cotton, wooden, made of shrub or leaves are the best seats. Take a seat on such a seat by facing east or north direction and perform Poojan Japa etc. My follower should perform the Poojan by sitting. but not by standing. Should perform Aachman (sipping water from the right palm). The procedure of Aachman has been described by Kanva Muni : First stretch the right arm and palm, shape the palm in the shape of a cow ear. Thereafter, take water by hand with closed fingers. Then take Aachman by the fingers, leaving thumb and small finger out. Jamadagni has explained the attributes of a cow-ear in Dharm Pravruti : Shrink thumb tip up to middle point of middle finger. That shape now becomes cow-ear shape. This is most desirable in all Aachmans. Here the mention of leaving the thumb and small finger out applies to other than Samvedis. Gruhya Samgraha in Chintamani says: The Samvedis should perform Homa (sacrifice in holy fire), Daan (donation), eating food and Aachman by including thumb in performance and by keeping knees inside. In the same scripture, Yagyvalkya prescribes three Aachman for Dwij (twice barn) : The grain-deep water should be taken every time while performing three Aachmans. Yama Raja says: Aachman should be taken by touching first with the left hand: A wiseman should not take Aachman without touch of left hand. The rules of direction are prescribed by Yagyavalkya : By tucking in the knees, by sitting on a holy seat, by facing north or east, by the Brahm Tirth the Aachman should be taken. This should be practiced by a Dwij (twice born). To tuck in knees means by keeping both the hands between knees. By the right hand daily means though he may not be in the premises of Ashram, he should perform it without interruption. The explanation is from Mitakshara. Achaman by Brahm Tirth, what means Brahm Tirth ? The root of small finger is the shrine of Prajapati, the root of first finger is the shrine of manes and the root of the thumb is the shrine of Brahmdev. These are Brahm Tirths. In Shudra Kamalakar, Shudras have been asked to perform single Aachman : Perform one Aachman by sitting on a pure place facing east or north. Sit with keeping hands in the knees. Make cow-ear shape of your hand and take one Aachman of pure and foamless water. Smriti kaumudi prescribes three Aachamans. Gaudas opine only for a touch of the lips. 

Now says about next steps. To be performed only by the gents, and not by the ladies. Vertical sign (of the materials mentioned earlier) with a round mark in the center. Wear it on the forehead and other parts of the body. Perform Aachman after wearing religious signs. The procedure for performing Urdhva pundra (vertical sign) has been given in Vasudevopanishad, therefore, know it from there, which begins with the words" Aum Namshkrutya". Now, Diksha Vidhi says that Vertical mark should be placed on the forehead, heart, and both the upper arms. The Vertical signs should be placed on the respective parts with the chant of mantra of Lord Vasudeva, Sankarshana, Pradyumna and Aniruddha. That is for the householders and the Sadhus . The Brahmcharis are required to wear it at five places. The Brahmcharis and Vanprathas (third stage in the life of a twice born) should wear this signs at five places: forehead, throat, heart and the upper arms of both the hands. They should perform Gayatri Mantra of Lord Vishnu or should chant holy names of Lord Krishna etcetera five Gods. That was the reference from Vasudeva Upanishada. Achar Madhav Brahmand describes the type of Tilak based on Varnas and the type of the fingers : Shyam (Dark) tilak gives peace, red coloured hypnotizes, yellow tilak gives wealth and prosperity and white tilak gives divine love for Lord Vishnu. The Tilak performed with thumb makes the body bulkier. Tilak made with middle finger increases life span. The Tilak made with first finger (adjoing thumb) gives food for every day. And the Tilak made with second last finger gives emancipation : Tilak should be made without touch of the nail. Achar Mayukh explains the distinctions amongst Tilaks: Dwij (twice born) should wear a good and simple Tilak made with small finger (Last finger). In length it should be from upper end of nose till hairline on upper forehead. There should be space in middle of such Tilak. In shape it should appear like foot print of Shri Hari (means narrow at bottom and broad at the top). Padma Puran says: Vertical mark should be good, simple, with good both sides, attractive, in shape of a stick, ornamental and with the space in middle. Its proportion should be of finger of the hand. In the same scripture it is said : Oh Goddess! A Pure person, who is dedicated to God, should wear a vertical sign or should wear a sign in the shape of a stick. One, which is broader at the top, is in the shape of footprint of Shri Hari. One, which is straight and vertical, is called Dandaakruti (stick shaped). 

Nibandha explains the distinctions in shapes based on the distinction of places: On forehead it should be in the shape of a stick, on the chest (heart) it should be in the shape of lotus, on the arm it should be in the shape of a bamboo leaf and on other places should be in the shape of a lamp. Tilak should be performed by looking at the mirror: The Margshirsh Mahatmya of Skand Puran contains one sentence; The fortunate one who wears a vertical sign by looking in water or a mirror earns ultimate emancipation. The sentence of Vishnu which appears in Dharma Pravrutti and prohibits looking at mirror: 'While with wooden slippers on or by looking in mirror or water, or with a turban on the head, one should not wear Tilak as a religious sign.' This objection pertains to the tilaks other than Vertical sign of Shri Hari. 

For middle or central space in a Tilak, Padma Puran says: A mud Tilak should be drawn right from the upper root of nose to upper forehead. The vertical mark should be drawn with mud. The space should be left in middle portion beginning with eyebrow area. 'Mud' includes other permissible materials. The vertical mark not matching above-mentioned specifications invites bitter criticism. What type of tilak invites ills ? Says: Round, slanted or tilted, without of space in the middle, very narrow, very long, in large proportion, very small, crooked, ugly, with a bent top, with a broken bottom, displaced, missing whiteness in color, made without using water, with faded redness, made by other instruments not using finger, without of fragrance and startling others. Those are evil making Tilaks. Now, the 'long Tilak' mentioned in this partains to a Tilak beginning from the tip of the nose. More details about this can be had from the scriptures like 'Urdhva Pundra Dharm Vad'. 

 

Now, is for woman. Married women mean the ladies who have husband. Such ladies should not do a Tilak but should place a round mark of Kumkum. Bhrigu Rishi says: All ladies should not leave Kumkum mark, nose ring, bracelet and necklace in any circumstances or at any time. A widow means a woman whose husband is dead. A widow should not wear a Tilak or Kumkum mark. The Tilak and Kumkum mark, both are ornamental. Therefore, those are prohibited for the widows. Bhrigu Rishi says that widows should not wear finer clothes or ornaments. Now, thereafter, everybody - men and women both - should meditate upon mentally by imagining the services to God and should meditate upon the image of Lord Shri Radha Krishna as per their thinking, knowledge and view of it. The meditational concentration holds paramount position in different type of Poojan. Therefore perform first Dhyan (meditational concentration) and begin Poojan thereafter. Bhagwan had said about Dhyan and it's performance: Leave the company of woman and the company of such persons who have relations with the woman. Be self-concentrated. Sit properly on a seat in a secluded place. Leave laziness and begin meditation concentration.

After performing vertical Tilak, the Brahmin etcetera would perform Sandhya Vandan and then would perform Poojan of Lord Krishna. That is to be said in the following specific religious act. In instance of that specific religion of Sandhya Poojan, it is to be understood and is to be performed, know this. God had prescribed common religion of Ashrams to Dwijs (twice born) too: Oh Kulnandan! Perform Shauch, Achaman, Snan, Sandhya, Upasana, Poojan, Tirthseva, Japaetcand Leave untouchable, non-eatables and non-speakable; the feeling of ownness for all living bodies, control on mind, control on speech and control on body are essential for all Ashrams. 

After performing mental worship to Lord Radha Krishna means the image of Lord Radha Krishna. A drawing, painting or picture of Lord Radha Krishna which is given by own Guru is to be meditated up on and should offer Naman with great respect and dedication. Naman (to offer respect with folded hands) should be Sashtang (with all eight parts of the person). These eight parts are: feet, hands, knees, heart, head, eyes, mind and speech. The Ladies are required to prefer it with five body parts, namely hands, head, eyes, mind and speech. The Poojan is mental and in the form of Naman, as the image is in the form of picture. The bath etceteras are not possible for such picture - image. If it is a metal image, then Poojan should be performed with the available Poojan material and with appropriate Mantra as per the status of the devotee. Should perform Japa of Shri Krishna's Ashtakshar (eight lettered) Mantra. After such Poojan - worship one should begin his days' work.

Picture

Gujarati

અને પછી સત્‍સંગી પુરુષમાત્રને ચાંદલો સહીત ઉધર્વપુંડ્ર તિલક કરવું, અને સુવાસિની જે સ્‍ત્રીઓ તેમણે તો પોતાના ભાલને વિષે કુંકુમનો ચાંદલો કરવો.

Spanish

Todos los días rituales comunes para todos:

Todos mis seguidores se levantan temprano en la mañana antes de salir el sol; meditar Señor Krishna por un tiempo, atender a la llamada de la naturaleza y el cepillo de los dientes sentado en un lugar limpio, tomar un baño con agua limpia, poner ropa limpia en dos lavados. Luego, sentado en un compañero de propagación por separado sobre un piso limpio santificado, de cara al este o al norte. Estas autoridades cumplirán Achaman (tomando unas gotas de agua tres veces. Este es un acto de purificación y se realizará al comienzo de cada ceremonia religiosa.) Entonces los machos se haga una marca en forma de 'U' en la cabeza lo tanto (como se dijo antes) con el punto redondo en el mismo. Y las mujeres con sus maridos vivos pondrá punto rojo en la frente con Kumkum. (Polvo rojo) Una viuda hará ni 'U' marca ni punto rojo (con Kumkum) en la frente. Entonces todos los hombres o las mujeres se ofrecen adoración mental para Shree Krishna. Ellos se inclinarán con devoción ante el ídolo o la imagen de Radha - Krishna, y cantar el mantra de Krishna en cuanto a su tiempo lo permitan. Luego se puede ir a atender a sus deberes seculares.

Explanation

The routine of the day is described in these worldly duties. Beginning of a new topic: Daily - daily before sunrise, means fifty five Ghatika (a unit of twenty four minute) counted from previous sunrise is called day break fifty seven in counting like that is called sunrise, fifty eight and thereafter, it is morning. Like this, before sunrise - means in Brahm Mahurt. It is said so in Achar Mayukh: Last part of night is called Brahm Muhurt. Prayog Parijaat describes last part of the night as "Brahm Muhurt," the time for the study of Veda. One should rise from sleep before daybreak. As per Smriti Ratnavali, it is sinful to sleep during daybreak. The Dwij (twice born), who had committed such sin unknowingly, becomes sin free on performing Padkruchchha. 

After rising from sleep, perform meditation of Lord Krishna, and Kirtan. Herein, word Krishna includes Lord Shri Krishna, devotees of Lord Shri Krishna and the religious places and leelas connected to Lord Shri Krishna. For more details please refer Chapter four of Skandh eight in Shrimad Bhagwat. Attend natural call thereafter. There is limit of Muhurt in rising early and the limit of one Ghatika ( a unit of 24 minute) in rising late. Manu prescribes following procedure in natural calls: urinating organ should be washed once, anus twice and left hand ten times with pure mud. Both hands should be washed seven times and feet should be washed thrice . Natural call and the cleanliness thereafter, both, should be performed without laziness The same amount of water and mud should be used for purifying all other things. Now he says about such types of mud which should be avoided in performing religious rites: from interior of house, from the temple, from the burrows of snakes and rats, from the leftover of others, such mud or soil should not be used in religious works. If the mud, other then mentioned above as objectionable, is not available, then in such case of emergency, use such objectionable mud for the self purification and for the purification of the objects. It is said that if there is not danger to life, neither it is the midway to his destination nor the night time or the sickness even if does not perform the ablution then he becomes a sinner. The details on this may be referred in Dharm Shastra. What if water is not available in some difficult times ? For that, Shatatapa says: If water is not available on attending to natural call, then one should take complete bath along with clothes on receiving water. After such late bath, he should perform Vyahuti sacrifice and should drink water with a touch of Ghee (butter oil) and Gold. It says to consume Ghee. That is for atonement . Therefore don't take food . These clarifications are from Mayukh by Bhaskaracharya. 

One should sit at one place and brush the teeth. Smriti forbids brushing while standing, walking or in the bed; one should observe silence while cleaning mouth. Wood to be used in toothbrush should be according to scriptures. Lord Vishnu had recommended this wood with appropriate supports. Lord Vishnu had recommended this wood from the trees either having thorns or oozing milk drops (on breaking its branch or leaves). In length, it should be of twelve fingers (about eight to nine inch) and in thickness, it should be about fingertip of small finger. It's bristles should be about one centimeter long. Skand Puran says that, it is proper to have difference of one inch for the different Varnas (castes). Markandey Muni says: one should keep quiet while brushing. The toothbrush should be washed before use and before throwing it way. The restriction against brushing on a fast day applies only to use of wooden toothbrush. Vyas says: If wood is not available for brushing teeth or it is a prohibited day for brushing, then twelve gargles of water are enough for mouth wash. The cleaning of tongue should be done with a leaf. Krutyachintamani says: Those who are Shamvedi, should use brush of eight-finger length (of six-inch length). 

Thereafter perform bath with pure water. Puran says: It is good to perform daily bath in cool water of river, ocean, lake, pond, and step well or well. Parashar Muni says: Bath performed with hot water and Jap (meditation) performed without Vedic observations is futile. As per Shadatrinshan, the hot bath is allowed only for ailing people : water is always pure in its natural form, therefore it is not necessary to make it pure by fire. Therefore the bath with such water is recommended for sick people. Great Manu had some times objected to such a bath. For example : Hot water bath should not be performed on defilement due to birth and death, Makar Sankranti (January-14), Shraddha (offerings to manes) day, birthday, Sundays, sinful touch or eclipse. Kattyayan says: Bath should be brief in the early morning and should be extensive in the noontime. Shatatapa says in Mitakshara : The Dwij (twice born) who does not perform morning bath becomes defiled. Skandpuran says: Morning bath is praiseworthy in performance of rites pertaining to God and manes. Such bath gives pleasure to mind. Therefore, it should be performed everyday. Then explains what type of two Dhotis are to be put on. Those should be washed, purified and dried by a gent. The cloth washed by a woman is not clean. because the cloth washed by a woman remains impure. That is observation of Dharm Pradeep. Karm Tattva Deepika says: such clothes are unwashed, which are not completely washed, or washed by a woman or washed by a shudra (low-caste) or dried by keeping it southward. Unwashed or washed by the lower caste, or washed on previous day are irrelevant and improper here and therefore, those should be avoided in all such acts. 

There are specific instructions in the Smritis in regard to style of washing : Cotton cloth should be washed on it's removal, silken cloth should be washed after havin food, and dirty cloth should be washed without considering its kind. It refers to two types of clothes in this. One for wearing and another for covering the person. Harihar Karika gives more details : The cloth for wearing during the ceremonies should be well washed it should be with seven to eight arm length; In breadth should be a quarter of its full length; should be with woven border. It should be own cloth; should be white and in tune with one's caste; should be made of jute etc. The cloth for covering torso should be half in the size of the wearing cloth. Therefore here we had considered two clothes . The poor and Brahmins who do not have two clothes, may consider their Yagyo pavit (sacred threads) as the second or third cloth. Yoga Patta too may be considered as second or third cloth. Vishwamitra says: Shrautras and Smartas should wear set of two Yagyapavita may be considered a third in absence of a side cloth. Deval Rishi says: Bramchari should wear one set of Upavit (sacred threads) and others should wear a pair of Upavita. Yatis should wear one sat of Upavita. This is as per religion and in cases as such Brahmchari should wear second upavita in absence of side cloth failing which, his performance of Japa etcetera would turn in to devilish actions. Jatukarnya Chintamani adds: All those are nude who, wear a dirty cloth, wear only Kaupin, do not wear Kachchha (under cloth), do not wear side cloth, wear a double Kachchha (under cloth), do not wear clothes, wear saffron coloured cloth, wear a wet cloth, wear a double cloth, wear a red cloth, wear a sticky cloth or wear stitched clothes. Herein, the objection against saffron coloured cloth applies to householder. Smriti Sangrah says: Saffron coloured cloth is for those who are not householders. The objection against a stitched cloth applies to all those who are neither Tyagis nor the poors. Same - scripture further adds : The Poor householders and Tyagis, should wear an old or stitched cloth if they are not possessing a new one. Lord Brahma imagines: One who performs Daan (donation), Japa (meditation) or Homa (sacrifice in holy fire) with a single cloth, becomes a part of the Guru of demons. Jatukarnya says: Don't eat while wearing a single cloth. Achar Tilak says: wear atleast one, two or three finger size cloth or wear a Yoga patta a rope of jute or put atleast the end of your lower cloth on the shoulder and eat. 

Now says about the acts to be performed after wearing the clothes. Pure place means the place plastered with mud or cowden and untouched by the impurities. In such a pure place. If such place is not available, then in a temple. And that too, after cleaning, dusting and sprinkling water on such place. Spread a pure and proper sized Aasan (small carpet made of holy shrubs). Which should be considered as a proper sized Aasan ? As per Vishnu Dharmottar Puran: Separate from other seats, not very large or very small, not common between God and devotee, enough in size to accommodate only one devotee, such an Aasan (seat) is a proper sized seat. It is comfortable for sitting. Shiv Gita in Padma Puran explains further about such Aasan. The use of woolen seat fulfils, wishes of the man. The use of deer skin emancipates the soul. Tiger skin seat gives the fruit of wealth and the Aasan of Darbha (a holy shrub) gives ultimate knowledge. The seat made of leaves is the giver of health. In similar way, perform Japa by facing north or east direction. The stone seat gives pain and sorrows. Wooden seat gives ailment. Cloth seat brings in poverty. Sitting on open earth makes the Japa futile. At some places, it is mentioned that Calico-Seat gives wealth. There in the casesas such, please know that ritual confirms to the rules pertaining to a washed cloth. Anant Bhatt had said : only those clothes are not permitted which are not washed everyday, dirty clothes or the clothes touched by a non-bathed man. The restriction pertaining to wooden seat applies to non-finished seats and the seats made of such wood, which is objectionable in holy fire. Vyasji had said : Silk, wool, deer - skin, fresh and washed cotton, wooden, made of shrub or leaves are the best seats. Take a seat on such a seat by facing east or north direction and perform Poojan Japa etc. My follower should perform the Poojan by sitting. but not by standing. Should perform Aachman (sipping water from the right palm). The procedure of Aachman has been described by Kanva Muni : First stretch the right arm and palm, shape the palm in the shape of a cow ear. Thereafter, take water by hand with closed fingers. Then take Aachman by the fingers, leaving thumb and small finger out. Jamadagni has explained the attributes of a cow-ear in Dharm Pravruti : Shrink thumb tip up to middle point of middle finger. That shape now becomes cow-ear shape. This is most desirable in all Aachmans. Here the mention of leaving the thumb and small finger out applies to other than Samvedis. Gruhya Samgraha in Chintamani says: The Samvedis should perform Homa (sacrifice in holy fire), Daan (donation), eating food and Aachman by including thumb in performance and by keeping knees inside. In the same scripture, Yagyvalkya prescribes three Aachman for Dwij (twice barn) : The grain-deep water should be taken every time while performing three Aachmans. Yama Raja says: Aachman should be taken by touching first with the left hand: A wiseman should not take Aachman without touch of left hand. The rules of direction are prescribed by Yagyavalkya : By tucking in the knees, by sitting on a holy seat, by facing north or east, by the Brahm Tirth the Aachman should be taken. This should be practiced by a Dwij (twice born). To tuck in knees means by keeping both the hands between knees. By the right hand daily means though he may not be in the premises of Ashram, he should perform it without interruption. The explanation is from Mitakshara. Achaman by Brahm Tirth, what means Brahm Tirth ? The root of small finger is the shrine of Prajapati, the root of first finger is the shrine of manes and the root of the thumb is the shrine of Brahmdev. These are Brahm Tirths. In Shudra Kamalakar, Shudras have been asked to perform single Aachman : Perform one Aachman by sitting on a pure place facing east or north. Sit with keeping hands in the knees. Make cow-ear shape of your hand and take one Aachman of pure and foamless water. Smriti kaumudi prescribes three Aachamans. Gaudas opine only for a touch of the lips. 

Now says about next steps. To be performed only by the gents, and not by the ladies. Vertical sign (of the materials mentioned earlier) with a round mark in the center. Wear it on the forehead and other parts of the body. Perform Aachman after wearing religious signs. The procedure for performing Urdhva pundra (vertical sign) has been given in Vasudevopanishad, therefore, know it from there, which begins with the words" Aum Namshkrutya". Now, Diksha Vidhi says that Vertical mark should be placed on the forehead, heart, and both the upper arms. The Vertical signs should be placed on the respective parts with the chant of mantra of Lord Vasudeva, Sankarshana, Pradyumna and Aniruddha. That is for the householders and the Sadhus . The Brahmcharis are required to wear it at five places. The Brahmcharis and Vanprathas (third stage in the life of a twice born) should wear this signs at five places: forehead, throat, heart and the upper arms of both the hands. They should perform Gayatri Mantra of Lord Vishnu or should chant holy names of Lord Krishna etcetera five Gods. That was the reference from Vasudeva Upanishada. Achar Madhav Brahmand describes the type of Tilak based on Varnas and the type of the fingers : Shyam (Dark) tilak gives peace, red coloured hypnotizes, yellow tilak gives wealth and prosperity and white tilak gives divine love for Lord Vishnu. The Tilak performed with thumb makes the body bulkier. Tilak made with middle finger increases life span. The Tilak made with first finger (adjoing thumb) gives food for every day. And the Tilak made with second last finger gives emancipation : Tilak should be made without touch of the nail. Achar Mayukh explains the distinctions amongst Tilaks: Dwij (twice born) should wear a good and simple Tilak made with small finger (Last finger). In length it should be from upper end of nose till hairline on upper forehead. There should be space in middle of such Tilak. In shape it should appear like foot print of Shri Hari (means narrow at bottom and broad at the top). Padma Puran says: Vertical mark should be good, simple, with good both sides, attractive, in shape of a stick, ornamental and with the space in middle. Its proportion should be of finger of the hand. In the same scripture it is said : Oh Goddess! A Pure person, who is dedicated to God, should wear a vertical sign or should wear a sign in the shape of a stick. One, which is broader at the top, is in the shape of footprint of Shri Hari. One, which is straight and vertical, is called Dandaakruti (stick shaped). 

Nibandha explains the distinctions in shapes based on the distinction of places: On forehead it should be in the shape of a stick, on the chest (heart) it should be in the shape of lotus, on the arm it should be in the shape of a bamboo leaf and on other places should be in the shape of a lamp. Tilak should be performed by looking at the mirror: The Margshirsh Mahatmya of Skand Puran contains one sentence; The fortunate one who wears a vertical sign by looking in water or a mirror earns ultimate emancipation. The sentence of Vishnu which appears in Dharma Pravrutti and prohibits looking at mirror: 'While with wooden slippers on or by looking in mirror or water, or with a turban on the head, one should not wear Tilak as a religious sign.' This objection pertains to the tilaks other than Vertical sign of Shri Hari. 

For middle or central space in a Tilak, Padma Puran says: A mud Tilak should be drawn right from the upper root of nose to upper forehead. The vertical mark should be drawn with mud. The space should be left in middle portion beginning with eyebrow area. 'Mud' includes other permissible materials. The vertical mark not matching above-mentioned specifications invites bitter criticism. What type of tilak invites ills ? Says: Round, slanted or tilted, without of space in the middle, very narrow, very long, in large proportion, very small, crooked, ugly, with a bent top, with a broken bottom, displaced, missing whiteness in color, made without using water, with faded redness, made by other instruments not using finger, without of fragrance and startling others. Those are evil making Tilaks. Now, the 'long Tilak' mentioned in this partains to a Tilak beginning from the tip of the nose. More details about this can be had from the scriptures like 'Urdhva Pundra Dharm Vad'. 

Now, is for woman. Married women mean the ladies who have husband. Such ladies should not do a Tilak but should place a round mark of Kumkum. Bhrigu Rishi says: All ladies should not leave Kumkum mark, nose ring, bracelet and necklace in any circumstances or at any time. A widow means a woman whose husband is dead. A widow should not wear a Tilak or Kumkum mark. The Tilak and Kumkum mark, both are ornamental. Therefore, those are prohibited for the widows. Bhrigu Rishi says that widows should not wear finer clothes or ornaments. Now, thereafter, everybody - men and women both - should meditate upon mentally by imagining the services to God and should meditate upon the image of Lord Shri Radha Krishna as per their thinking, knowledge and view of it. The meditational concentration holds paramount position in different type of Poojan. Therefore perform first Dhyan (meditational concentration) and begin Poojan thereafter. Bhagwan had said about Dhyan and it's performance: Leave the company of woman and the company of such persons who have relations with the woman. Be self-concentrated. Sit properly on a seat in a secluded place. Leave laziness and begin meditation concentration.

After performing vertical Tilak, the Brahmin etcetera would perform Sandhya Vandan and then would perform Poojan of Lord Krishna. That is to be said in the following specific religious act. In instance of that specific religion of Sandhya Poojan, it is to be understood and is to be performed, know this. God had prescribed common religion of Ashrams to Dwijs (twice born) too: Oh Kulnandan! Perform Shauch, Achaman, Snan, Sandhya, Upasana, Poojan, Tirthseva, Japaetcand Leave untouchable, non-eatables and non-speakable; the feeling of ownness for all living bodies, control on mind, control on speech and control on body are essential for all Ashrams. 

After performing mental worship to Lord Radha Krishna means the image of Lord Radha Krishna. A drawing, painting or picture of Lord Radha Krishna which is given by own Guru is to be meditated up on and should offer Naman with great respect and dedication. Naman (to offer respect with folded hands) should be Sashtang (with all eight parts of the person). These eight parts are: feet, hands, knees, heart, head, eyes, mind and speech. The Ladies are required to prefer it with five body parts, namely hands, head, eyes, mind and speech. The Poojan is mental and in the form of Naman, as the image is in the form of picture. The bath etceteras are not possible for such picture - image. If it is a metal image, then Poojan should be performed with the available Poojan material and with appropriate Mantra as per the status of the devotee. Should perform Japa of Shri Krishna's Ashtakshar (eight lettered) Mantra. After such Poojan - worship one should begin his days' work.

Picture

Gujarati

અને વિધવા સ્‍ત્રીઓએ પોતાના ભાલને વિષે તિલક ન કરવું તે ચાંદલો પણ ન કરવો તે પછી તે સર્વે જે અમારા સત્‍સંગી તેમણે મને કરીને કલ્‍પ્‍યાં જે ચંદન પુષ્‍પાદિક ઉપચાર તેમણે કરીને શ્રીકૃષ્‍ણ ભગવાનની માસી પૂજા કરવી.

Spanish

Todos los días rituales comunes para todos:

Todos mis seguidores se levantan temprano en la mañana antes de salir el sol; meditar Señor Krishna por un tiempo, atender a la llamada de la naturaleza y el cepillo de los dientes sentado en un lugar limpio, tomar un baño con agua limpia, poner ropa limpia en dos lavados. Luego, sentado en un compañero de propagación por separado sobre un piso limpio santificado, de cara al este o al norte. Estas autoridades cumplirán Achaman (tomando unas gotas de agua tres veces. Este es un acto de purificación y se realizará al comienzo de cada ceremonia religiosa.) Entonces los machos se haga una marca en forma de 'U' en la cabeza lo tanto (como se dijo antes) con el punto redondo en el mismo. Y las mujeres con sus maridos vivos pondrá punto rojo en la frente con Kumkum. (Polvo rojo) Una viuda hará ni 'U' marca ni punto rojo (con Kumkum) en la frente. Entonces todos los hombres o las mujeres se ofrecen adoración mental para Shree Krishna. Ellos se inclinarán con devoción ante el ídolo o la imagen de Radha - Krishna, y cantar el mantra de Krishna en cuanto a su tiempo lo permitan. Luego se puede ir a atender a sus deberes seculares.

Explanation

The routine of the day is described in these worldly duties. Beginning of a new topic: Daily - daily before sunrise, means fifty five Ghatika (a unit of twenty four minute) counted from previous sunrise is called day break fifty seven in counting like that is called sunrise, fifty eight and thereafter, it is morning. Like this, before sunrise - means in Brahm Mahurt. It is said so in Achar Mayukh: Last part of night is called Brahm Muhurt. Prayog Parijaat describes last part of the night as "Brahm Muhurt," the time for the study of Veda. One should rise from sleep before daybreak. As per Smriti Ratnavali, it is sinful to sleep during daybreak. The Dwij (twice born), who had committed such sin unknowingly, becomes sin free on performing Padkruchchha. 

After rising from sleep, perform meditation of Lord Krishna, and Kirtan. Herein, word Krishna includes Lord Shri Krishna, devotees of Lord Shri Krishna and the religious places and leelas connected to Lord Shri Krishna. For more details please refer Chapter four of Skandh eight in Shrimad Bhagwat. Attend natural call thereafter. There is limit of Muhurt in rising early and the limit of one Ghatika ( a unit of 24 minute) in rising late. Manu prescribes following procedure in natural calls: urinating organ should be washed once, anus twice and left hand ten times with pure mud. Both hands should be washed seven times and feet should be washed thrice . Natural call and the cleanliness thereafter, both, should be performed without laziness The same amount of water and mud should be used for purifying all other things. Now he says about such types of mud which should be avoided in performing religious rites: from interior of house, from the temple, from the burrows of snakes and rats, from the leftover of others, such mud or soil should not be used in religious works. If the mud, other then mentioned above as objectionable, is not available, then in such case of emergency, use such objectionable mud for the self purification and for the purification of the objects. It is said that if there is not danger to life, neither it is the midway to his destination nor the night time or the sickness even if does not perform the ablution then he becomes a sinner. The details on this may be referred in Dharm Shastra. What if water is not available in some difficult times ? For that, Shatatapa says: If water is not available on attending to natural call, then one should take complete bath along with clothes on receiving water. After such late bath, he should perform Vyahuti sacrifice and should drink water with a touch of Ghee (butter oil) and Gold. It says to consume Ghee. That is for atonement . Therefore don't take food . These clarifications are from Mayukh by Bhaskaracharya. 

One should sit at one place and brush the teeth. Smriti forbids brushing while standing, walking or in the bed; one should observe silence while cleaning mouth. Wood to be used in toothbrush should be according to scriptures. Lord Vishnu had recommended this wood with appropriate supports. Lord Vishnu had recommended this wood from the trees either having thorns or oozing milk drops (on breaking its branch or leaves). In length, it should be of twelve fingers (about eight to nine inch) and in thickness, it should be about fingertip of small finger. It's bristles should be about one centimeter long. Skand Puran says that, it is proper to have difference of one inch for the different Varnas (castes). Markandey Muni says: one should keep quiet while brushing. The toothbrush should be washed before use and before throwing it way. The restriction against brushing on a fast day applies only to use of wooden toothbrush. Vyas says: If wood is not available for brushing teeth or it is a prohibited day for brushing, then twelve gargles of water are enough for mouth wash. The cleaning of tongue should be done with a leaf. Krutyachintamani says: Those who are Shamvedi, should use brush of eight-finger length (of six-inch length). 

Thereafter perform bath with pure water. Puran says: It is good to perform daily bath in cool water of river, ocean, lake, pond, and step well or well. Parashar Muni says: Bath performed with hot water and Jap (meditation) performed without Vedic observations is futile. As per Shadatrinshan, the hot bath is allowed only for ailing people : water is always pure in its natural form, therefore it is not necessary to make it pure by fire. Therefore the bath with such water is recommended for sick people. Great Manu had some times objected to such a bath. For example : Hot water bath should not be performed on defilement due to birth and death, Makar Sankranti (January-14), Shraddha (offerings to manes) day, birthday, Sundays, sinful touch or eclipse. Kattyayan says: Bath should be brief in the early morning and should be extensive in the noontime. Shatatapa says in Mitakshara : The Dwij (twice born) who does not perform morning bath becomes defiled. Skandpuran says: Morning bath is praiseworthy in performance of rites pertaining to God and manes. Such bath gives pleasure to mind. Therefore, it should be performed everyday. Then explains what type of two Dhotis are to be put on. Those should be washed, purified and dried by a gent. The cloth washed by a woman is not clean. because the cloth washed by a woman remains impure. That is observation of Dharm Pradeep. Karm Tattva Deepika says: such clothes are unwashed, which are not completely washed, or washed by a woman or washed by a shudra (low-caste) or dried by keeping it southward. Unwashed or washed by the lower caste, or washed on previous day are irrelevant and improper here and therefore, those should be avoided in all such acts. 

There are specific instructions in the Smritis in regard to style of washing : Cotton cloth should be washed on it's removal, silken cloth should be washed after havin food, and dirty cloth should be washed without considering its kind. It refers to two types of clothes in this. One for wearing and another for covering the person. Harihar Karika gives more details : The cloth for wearing during the ceremonies should be well washed it should be with seven to eight arm length; In breadth should be a quarter of its full length; should be with woven border. It should be own cloth; should be white and in tune with one's caste; should be made of jute etc. The cloth for covering torso should be half in the size of the wearing cloth. Therefore here we had considered two clothes . The poor and Brahmins who do not have two clothes, may consider their Yagyo pavit (sacred threads) as the second or third cloth. Yoga Patta too may be considered as second or third cloth. Vishwamitra says: Shrautras and Smartas should wear set of two Yagyapavita may be considered a third in absence of a side cloth. Deval Rishi says: Bramchari should wear one set of Upavit (sacred threads) and others should wear a pair of Upavita. Yatis should wear one sat of Upavita. This is as per religion and in cases as such Brahmchari should wear second upavita in absence of side cloth failing which, his performance of Japa etcetera would turn in to devilish actions. Jatukarnya Chintamani adds: All those are nude who, wear a dirty cloth, wear only Kaupin, do not wear Kachchha (under cloth), do not wear side cloth, wear a double Kachchha (under cloth), do not wear clothes, wear saffron coloured cloth, wear a wet cloth, wear a double cloth, wear a red cloth, wear a sticky cloth or wear stitched clothes. Herein, the objection against saffron coloured cloth applies to householder. Smriti Sangrah says: Saffron coloured cloth is for those who are not householders. The objection against a stitched cloth applies to all those who are neither Tyagis nor the poors. Same - scripture further adds : The Poor householders and Tyagis, should wear an old or stitched cloth if they are not possessing a new one. Lord Brahma imagines: One who performs Daan (donation), Japa (meditation) or Homa (sacrifice in holy fire) with a single cloth, becomes a part of the Guru of demons. Jatukarnya says: Don't eat while wearing a single cloth. Achar Tilak says: wear atleast one, two or three finger size cloth or wear a Yoga patta a rope of jute or put atleast the end of your lower cloth on the shoulder and eat. 

Now says about the acts to be performed after wearing the clothes. Pure place means the place plastered with mud or cowden and untouched by the impurities. In such a pure place. If such place is not available, then in a temple. And that too, after cleaning, dusting and sprinkling water on such place. Spread a pure and proper sized Aasan (small carpet made of holy shrubs). Which should be considered as a proper sized Aasan ? As per Vishnu Dharmottar Puran: Separate from other seats, not very large or very small, not common between God and devotee, enough in size to accommodate only one devotee, such an Aasan (seat) is a proper sized seat. It is comfortable for sitting. Shiv Gita in Padma Puran explains further about such Aasan. The use of woolen seat fulfils, wishes of the man. The use of deer skin emancipates the soul. Tiger skin seat gives the fruit of wealth and the Aasan of Darbha (a holy shrub) gives ultimate knowledge. The seat made of leaves is the giver of health. In similar way, perform Japa by facing north or east direction. The stone seat gives pain and sorrows. Wooden seat gives ailment. Cloth seat brings in poverty. Sitting on open earth makes the Japa futile. At some places, it is mentioned that Calico-Seat gives wealth. There in the casesas such, please know that ritual confirms to the rules pertaining to a washed cloth. Anant Bhatt had said : only those clothes are not permitted which are not washed everyday, dirty clothes or the clothes touched by a non-bathed man. The restriction pertaining to wooden seat applies to non-finished seats and the seats made of such wood, which is objectionable in holy fire. Vyasji had said : Silk, wool, deer - skin, fresh and washed cotton, wooden, made of shrub or leaves are the best seats. Take a seat on such a seat by facing east or north direction and perform Poojan Japa etc. My follower should perform the Poojan by sitting. but not by standing. Should perform Aachman (sipping water from the right palm). The procedure of Aachman has been described by Kanva Muni : First stretch the right arm and palm, shape the palm in the shape of a cow ear. Thereafter, take water by hand with closed fingers. Then take Aachman by the fingers, leaving thumb and small finger out. Jamadagni has explained the attributes of a cow-ear in Dharm Pravruti : Shrink thumb tip up to middle point of middle finger. That shape now becomes cow-ear shape. This is most desirable in all Aachmans. Here the mention of leaving the thumb and small finger out applies to other than Samvedis. Gruhya Samgraha in Chintamani says: The Samvedis should perform Homa (sacrifice in holy fire), Daan (donation), eating food and Aachman by including thumb in performance and by keeping knees inside. In the same scripture, Yagyvalkya prescribes three Aachman for Dwij (twice barn) : The grain-deep water should be taken every time while performing three Aachmans. Yama Raja says: Aachman should be taken by touching first with the left hand: A wiseman should not take Aachman without touch of left hand. The rules of direction are prescribed by Yagyavalkya : By tucking in the knees, by sitting on a holy seat, by facing north or east, by the Brahm Tirth the Aachman should be taken. This should be practiced by a Dwij (twice born). To tuck in knees means by keeping both the hands between knees. By the right hand daily means though he may not be in the premises of Ashram, he should perform it without interruption. The explanation is from Mitakshara. Achaman by Brahm Tirth, what means Brahm Tirth ? The root of small finger is the shrine of Prajapati, the root of first finger is the shrine of manes and the root of the thumb is the shrine of Brahmdev. These are Brahm Tirths. In Shudra Kamalakar, Shudras have been asked to perform single Aachman : Perform one Aachman by sitting on a pure place facing east or north. Sit with keeping hands in the knees. Make cow-ear shape of your hand and take one Aachman of pure and foamless water. Smriti kaumudi prescribes three Aachamans. Gaudas opine only for a touch of the lips. 

Now says about next steps. To be performed only by the gents, and not by the ladies. Vertical sign (of the materials mentioned earlier) with a round mark in the center. Wear it on the forehead and other parts of the body. Perform Aachman after wearing religious signs. The procedure for performing Urdhva pundra (vertical sign) has been given in Vasudevopanishad, therefore, know it from there, which begins with the words" Aum Namshkrutya". Now, Diksha Vidhi says that Vertical mark should be placed on the forehead, heart, and both the upper arms. The Vertical signs should be placed on the respective parts with the chant of mantra of Lord Vasudeva, Sankarshana, Pradyumna and Aniruddha. That is for the householders and the Sadhus . The Brahmcharis are required to wear it at five places. The Brahmcharis and Vanprathas (third stage in the life of a twice born) should wear this signs at five places: forehead, throat, heart and the upper arms of both the hands. They should perform Gayatri Mantra of Lord Vishnu or should chant holy names of Lord Krishna etcetera five Gods. That was the reference from Vasudeva Upanishada. Achar Madhav Brahmand describes the type of Tilak based on Varnas and the type of the fingers : Shyam (Dark) tilak gives peace, red coloured hypnotizes, yellow tilak gives wealth and prosperity and white tilak gives divine love for Lord Vishnu. The Tilak performed with thumb makes the body bulkier. Tilak made with middle finger increases life span. The Tilak made with first finger (adjoing thumb) gives food for every day. And the Tilak made with second last finger gives emancipation : Tilak should be made without touch of the nail. Achar Mayukh explains the distinctions amongst Tilaks: Dwij (twice born) should wear a good and simple Tilak made with small finger (Last finger). In length it should be from upper end of nose till hairline on upper forehead. There should be space in middle of such Tilak. In shape it should appear like foot print of Shri Hari (means narrow at bottom and broad at the top). Padma Puran says: Vertical mark should be good, simple, with good both sides, attractive, in shape of a stick, ornamental and with the space in middle. Its proportion should be of finger of the hand. In the same scripture it is said : Oh Goddess! A Pure person, who is dedicated to God, should wear a vertical sign or should wear a sign in the shape of a stick. One, which is broader at the top, is in the shape of footprint of Shri Hari. One, which is straight and vertical, is called Dandaakruti (stick shaped). 

Nibandha explains the distinctions in shapes based on the distinction of places: On forehead it should be in the shape of a stick, on the chest (heart) it should be in the shape of lotus, on the arm it should be in the shape of a bamboo leaf and on other places should be in the shape of a lamp. Tilak should be performed by looking at the mirror: The Margshirsh Mahatmya of Skand Puran contains one sentence; The fortunate one who wears a vertical sign by looking in water or a mirror earns ultimate emancipation. The sentence of Vishnu which appears in Dharma Pravrutti and prohibits looking at mirror: 'While with wooden slippers on or by looking in mirror or water, or with a turban on the head, one should not wear Tilak as a religious sign.' This objection pertains to the tilaks other than Vertical sign of Shri Hari. 

For middle or central space in a Tilak, Padma Puran says: A mud Tilak should be drawn right from the upper root of nose to upper forehead. The vertical mark should be drawn with mud. The space should be left in middle portion beginning with eyebrow area. 'Mud' includes other permissible materials. The vertical mark not matching above-mentioned specifications invites bitter criticism. What type of tilak invites ills ? Says: Round, slanted or tilted, without of space in the middle, very narrow, very long, in large proportion, very small, crooked, ugly, with a bent top, with a broken bottom, displaced, missing whiteness in color, made without using water, with faded redness, made by other instruments not using finger, without of fragrance and startling others. Those are evil making Tilaks. Now, the 'long Tilak' mentioned in this partains to a Tilak beginning from the tip of the nose. More details about this can be had from the scriptures like 'Urdhva Pundra Dharm Vad'. 

Now, is for woman. Married women mean the ladies who have husband. Such ladies should not do a Tilak but should place a round mark of Kumkum. Bhrigu Rishi says: All ladies should not leave Kumkum mark, nose ring, bracelet and necklace in any circumstances or at any time. A widow means a woman whose husband is dead. A widow should not wear a Tilak or Kumkum mark. The Tilak and Kumkum mark, both are ornamental. Therefore, those are prohibited for the widows. Bhrigu Rishi says that widows should not wear finer clothes or ornaments. Now, thereafter, everybody - men and women both - should meditate upon mentally by imagining the services to God and should meditate upon the image of Lord Shri Radha Krishna as per their thinking, knowledge and view of it. The meditational concentration holds paramount position in different type of Poojan. Therefore perform first Dhyan (meditational concentration) and begin Poojan thereafter. Bhagwan had said about Dhyan and it's performance: Leave the company of woman and the company of such persons who have relations with the woman. Be self-concentrated. Sit properly on a seat in a secluded place. Leave laziness and begin meditation concentration.

After performing vertical Tilak, the Brahmin etcetera would perform Sandhya Vandan and then would perform Poojan of Lord Krishna. That is to be said in the following specific religious act. In instance of that specific religion of Sandhya Poojan, it is to be understood and is to be performed, know this. God had prescribed common religion of Ashrams to Dwijs (twice born) too: Oh Kulnandan! Perform Shauch, Achaman, Snan, Sandhya, Upasana, Poojan, Tirthseva, Japaetcand Leave untouchable, non-eatables and non-speakable; the feeling of ownness for all living bodies, control on mind, control on speech and control on body are essential for all Ashrams. 

After performing mental worship to Lord Radha Krishna means the image of Lord Radha Krishna. A drawing, painting or picture of Lord Radha Krishna which is given by own Guru is to be meditated up on and should offer Naman with great respect and dedication. Naman (to offer respect with folded hands) should be Sashtang (with all eight parts of the person). These eight parts are: feet, hands, knees, heart, head, eyes, mind and speech. The Ladies are required to prefer it with five body parts, namely hands, head, eyes, mind and speech. The Poojan is mental and in the form of Naman, as the image is in the form of picture. The bath etceteras are not possible for such picture - image. If it is a metal image, then Poojan should be performed with the available Poojan material and with appropriate Mantra as per the status of the devotee. Should perform Japa of Shri Krishna's Ashtakshar (eight lettered) Mantra. After such Poojan - worship one should begin his days' work.

Picture

Gujarati

અને તે પછી જે શ્રીરાધાકૃષ્‍ણની ચિત્રપ્રતિમા તેનું આદર થકી દર્શન કરીને નમસ્‍કાર કરીને પછી પોતાના સામથ્ર્ય પ્રમાણે શ્રીકૃષ્‍ણનો જે અષ્‍ટક્ષર મંત્ર તેનો જપ કરીને તે પછી પોતાનું વ્‍યવહારિક કામકાજ કરવું.

Spanish

Todos los días rituales comunes para todos:

Todos mis seguidores se levantan temprano en la mañana antes de salir el sol; meditar Señor Krishna por un tiempo, atender a la llamada de la naturaleza y el cepillo de los dientes sentado en un lugar limpio, tomar un baño con agua limpia, poner ropa limpia en dos lavados. Luego, sentado en un compañero de propagación por separado sobre un piso limpio santificado, de cara al este o al norte. Estas autoridades cumplirán Achaman (tomando unas gotas de agua tres veces. Este es un acto de purificación y se realizará al comienzo de cada ceremonia religiosa.) Entonces los machos se haga una marca en forma de 'U' en la cabeza lo tanto (como se dijo antes) con el punto redondo en el mismo. Y las mujeres con sus maridos vivos pondrá punto rojo en la frente con Kumkum. (Polvo rojo) Una viuda hará ni 'U' marca ni punto rojo (con Kumkum) en la frente. Entonces todos los hombres o las mujeres se ofrecen adoración mental para Shree Krishna. Ellos se inclinarán con devoción ante el ídolo o la imagen de Radha - Krishna, y cantar el mantra de Krishna en cuanto a su tiempo lo permitan. Luego se puede ir a atender a sus deberes seculares.

Explanation

The routine of the day is described in these worldly duties. Beginning of a new topic: Daily - daily before sunrise, means fifty five Ghatika (a unit of twenty four minute) counted from previous sunrise is called day break fifty seven in counting like that is called sunrise, fifty eight and thereafter, it is morning. Like this, before sunrise - means in Brahm Mahurt. It is said so in Achar Mayukh: Last part of night is called Brahm Muhurt. Prayog Parijaat describes last part of the night as "Brahm Muhurt," the time for the study of Veda. One should rise from sleep before daybreak. As per Smriti Ratnavali, it is sinful to sleep during daybreak. The Dwij (twice born), who had committed such sin unknowingly, becomes sin free on performing Padkruchchha. 

After rising from sleep, perform meditation of Lord Krishna, and Kirtan. Herein, word Krishna includes Lord Shri Krishna, devotees of Lord Shri Krishna and the religious places and leelas connected to Lord Shri Krishna. For more details please refer Chapter four of Skandh eight in Shrimad Bhagwat. Attend natural call thereafter. There is limit of Muhurt in rising early and the limit of one Ghatika ( a unit of 24 minute) in rising late. Manu prescribes following procedure in natural calls: urinating organ should be washed once, anus twice and left hand ten times with pure mud. Both hands should be washed seven times and feet should be washed thrice . Natural call and the cleanliness thereafter, both, should be performed without laziness The same amount of water and mud should be used for purifying all other things. Now he says about such types of mud which should be avoided in performing religious rites: from interior of house, from the temple, from the burrows of snakes and rats, from the leftover of others, such mud or soil should not be used in religious works. If the mud, other then mentioned above as objectionable, is not available, then in such case of emergency, use such objectionable mud for the self purification and for the purification of the objects. It is said that if there is not danger to life, neither it is the midway to his destination nor the night time or the sickness even if does not perform the ablution then he becomes a sinner. The details on this may be referred in Dharm Shastra. What if water is not available in some difficult times ? For that, Shatatapa says: If water is not available on attending to natural call, then one should take complete bath along with clothes on receiving water. After such late bath, he should perform Vyahuti sacrifice and should drink water with a touch of Ghee (butter oil) and Gold. It says to consume Ghee. That is for atonement . Therefore don't take food . These clarifications are from Mayukh by Bhaskaracharya. 

One should sit at one place and brush the teeth. Smriti forbids brushing while standing, walking or in the bed; one should observe silence while cleaning mouth. Wood to be used in toothbrush should be according to scriptures. Lord Vishnu had recommended this wood with appropriate supports. Lord Vishnu had recommended this wood from the trees either having thorns or oozing milk drops (on breaking its branch or leaves). In length, it should be of twelve fingers (about eight to nine inch) and in thickness, it should be about fingertip of small finger. It's bristles should be about one centimeter long. Skand Puran says that, it is proper to have difference of one inch for the different Varnas (castes). Markandey Muni says: one should keep quiet while brushing. The toothbrush should be washed before use and before throwing it way. The restriction against brushing on a fast day applies only to use of wooden toothbrush. Vyas says: If wood is not available for brushing teeth or it is a prohibited day for brushing, then twelve gargles of water are enough for mouth wash. The cleaning of tongue should be done with a leaf. Krutyachintamani says: Those who are Shamvedi, should use brush of eight-finger length (of six-inch length). 

Thereafter perform bath with pure water. Puran says: It is good to perform daily bath in cool water of river, ocean, lake, pond, and step well or well. Parashar Muni says: Bath performed with hot water and Jap (meditation) performed without Vedic observations is futile. As per Shadatrinshan, the hot bath is allowed only for ailing people : water is always pure in its natural form, therefore it is not necessary to make it pure by fire. Therefore the bath with such water is recommended for sick people. Great Manu had some times objected to such a bath. For example : Hot water bath should not be performed on defilement due to birth and death, Makar Sankranti (January-14), Shraddha (offerings to manes) day, birthday, Sundays, sinful touch or eclipse. Kattyayan says: Bath should be brief in the early morning and should be extensive in the noontime. Shatatapa says in Mitakshara : The Dwij (twice born) who does not perform morning bath becomes defiled. Skandpuran says: Morning bath is praiseworthy in performance of rites pertaining to God and manes. Such bath gives pleasure to mind. Therefore, it should be performed everyday. Then explains what type of two Dhotis are to be put on. Those should be washed, purified and dried by a gent. The cloth washed by a woman is not clean. because the cloth washed by a woman remains impure. That is observation of Dharm Pradeep. Karm Tattva Deepika says: such clothes are unwashed, which are not completely washed, or washed by a woman or washed by a shudra (low-caste) or dried by keeping it southward. Unwashed or washed by the lower caste, or washed on previous day are irrelevant and improper here and therefore, those should be avoided in all such acts. 

There are specific instructions in the Smritis in regard to style of washing : Cotton cloth should be washed on it's removal, silken cloth should be washed after havin food, and dirty cloth should be washed without considering its kind. It refers to two types of clothes in this. One for wearing and another for covering the person. Harihar Karika gives more details : The cloth for wearing during the ceremonies should be well washed it should be with seven to eight arm length; In breadth should be a quarter of its full length; should be with woven border. It should be own cloth; should be white and in tune with one's caste; should be made of jute etc. The cloth for covering torso should be half in the size of the wearing cloth. Therefore here we had considered two clothes . The poor and Brahmins who do not have two clothes, may consider their Yagyo pavit (sacred threads) as the second or third cloth. Yoga Patta too may be considered as second or third cloth. Vishwamitra says: Shrautras and Smartas should wear set of two Yagyapavita may be considered a third in absence of a side cloth. Deval Rishi says: Bramchari should wear one set of Upavit (sacred threads) and others should wear a pair of Upavita. Yatis should wear one sat of Upavita. This is as per religion and in cases as such Brahmchari should wear second upavita in absence of side cloth failing which, his performance of Japa etcetera would turn in to devilish actions. Jatukarnya Chintamani adds: All those are nude who, wear a dirty cloth, wear only Kaupin, do not wear Kachchha (under cloth), do not wear side cloth, wear a double Kachchha (under cloth), do not wear clothes, wear saffron coloured cloth, wear a wet cloth, wear a double cloth, wear a red cloth, wear a sticky cloth or wear stitched clothes. Herein, the objection against saffron coloured cloth applies to householder. Smriti Sangrah says: Saffron coloured cloth is for those who are not householders. The objection against a stitched cloth applies to all those who are neither Tyagis nor the poors. Same - scripture further adds : The Poor householders and Tyagis, should wear an old or stitched cloth if they are not possessing a new one. Lord Brahma imagines: One who performs Daan (donation), Japa (meditation) or Homa (sacrifice in holy fire) with a single cloth, becomes a part of the Guru of demons. Jatukarnya says: Don't eat while wearing a single cloth. Achar Tilak says: wear atleast one, two or three finger size cloth or wear a Yoga patta a rope of jute or put atleast the end of your lower cloth on the shoulder and eat. 

Now says about the acts to be performed after wearing the clothes. Pure place means the place plastered with mud or cowden and untouched by the impurities. In such a pure place. If such place is not available, then in a temple. And that too, after cleaning, dusting and sprinkling water on such place. Spread a pure and proper sized Aasan (small carpet made of holy shrubs). Which should be considered as a proper sized Aasan ? As per Vishnu Dharmottar Puran: Separate from other seats, not very large or very small, not common between God and devotee, enough in size to accommodate only one devotee, such an Aasan (seat) is a proper sized seat. It is comfortable for sitting. Shiv Gita in Padma Puran explains further about such Aasan. The use of woolen seat fulfils, wishes of the man. The use of deer skin emancipates the soul. Tiger skin seat gives the fruit of wealth and the Aasan of Darbha (a holy shrub) gives ultimate knowledge. The seat made of leaves is the giver of health. In similar way, perform Japa by facing north or east direction. The stone seat gives pain and sorrows. Wooden seat gives ailment. Cloth seat brings in poverty. Sitting on open earth makes the Japa futile. At some places, it is mentioned that Calico-Seat gives wealth. There in the casesas such, please know that ritual confirms to the rules pertaining to a washed cloth. Anant Bhatt had said : only those clothes are not permitted which are not washed everyday, dirty clothes or the clothes touched by a non-bathed man. The restriction pertaining to wooden seat applies to non-finished seats and the seats made of such wood, which is objectionable in holy fire. Vyasji had said : Silk, wool, deer - skin, fresh and washed cotton, wooden, made of shrub or leaves are the best seats. Take a seat on such a seat by facing east or north direction and perform Poojan Japa etc. My follower should perform the Poojan by sitting. but not by standing. Should perform Aachman (sipping water from the right palm). The procedure of Aachman has been described by Kanva Muni : First stretch the right arm and palm, shape the palm in the shape of a cow ear. Thereafter, take water by hand with closed fingers. Then take Aachman by the fingers, leaving thumb and small finger out. Jamadagni has explained the attributes of a cow-ear in Dharm Pravruti : Shrink thumb tip up to middle point of middle finger. That shape now becomes cow-ear shape. This is most desirable in all Aachmans. Here the mention of leaving the thumb and small finger out applies to other than Samvedis. Gruhya Samgraha in Chintamani says: The Samvedis should perform Homa (sacrifice in holy fire), Daan (donation), eating food and Aachman by including thumb in performance and by keeping knees inside. In the same scripture, Yagyvalkya prescribes three Aachman for Dwij (twice barn) : The grain-deep water should be taken every time while performing three Aachmans. Yama Raja says: Aachman should be taken by touching first with the left hand: A wiseman should not take Aachman without touch of left hand. The rules of direction are prescribed by Yagyavalkya : By tucking in the knees, by sitting on a holy seat, by facing north or east, by the Brahm Tirth the Aachman should be taken. This should be practiced by a Dwij (twice born). To tuck in knees means by keeping both the hands between knees. By the right hand daily means though he may not be in the premises of Ashram, he should perform it without interruption. The explanation is from Mitakshara. Achaman by Brahm Tirth, what means Brahm Tirth ? The root of small finger is the shrine of Prajapati, the root of first finger is the shrine of manes and the root of the thumb is the shrine of Brahmdev. These are Brahm Tirths. In Shudra Kamalakar, Shudras have been asked to perform single Aachman : Perform one Aachman by sitting on a pure place facing east or north. Sit with keeping hands in the knees. Make cow-ear shape of your hand and take one Aachman of pure and foamless water. Smriti kaumudi prescribes three Aachamans. Gaudas opine only for a touch of the lips. 

Now says about next steps. To be performed only by the gents, and not by the ladies. Vertical sign (of the materials mentioned earlier) with a round mark in the center. Wear it on the forehead and other parts of the body. Perform Aachman after wearing religious signs. The procedure for performing Urdhva pundra (vertical sign) has been given in Vasudevopanishad, therefore, know it from there, which begins with the words" Aum Namshkrutya". Now, Diksha Vidhi says that Vertical mark should be placed on the forehead, heart, and both the upper arms. The Vertical signs should be placed on the respective parts with the chant of mantra of Lord Vasudeva, Sankarshana, Pradyumna and Aniruddha. That is for the householders and the Sadhus . The Brahmcharis are required to wear it at five places. The Brahmcharis and Vanprathas (third stage in the life of a twice born) should wear this signs at five places: forehead, throat, heart and the upper arms of both the hands. They should perform Gayatri Mantra of Lord Vishnu or should chant holy names of Lord Krishna etcetera five Gods. That was the reference from Vasudeva Upanishada. Achar Madhav Brahmand describes the type of Tilak based on Varnas and the type of the fingers : Shyam (Dark) tilak gives peace, red coloured hypnotizes, yellow tilak gives wealth and prosperity and white tilak gives divine love for Lord Vishnu. The Tilak performed with thumb makes the body bulkier. Tilak made with middle finger increases life span. The Tilak made with first finger (adjoing thumb) gives food for every day. And the Tilak made with second last finger gives emancipation : Tilak should be made without touch of the nail. Achar Mayukh explains the distinctions amongst Tilaks: Dwij (twice born) should wear a good and simple Tilak made with small finger (Last finger). In length it should be from upper end of nose till hairline on upper forehead. There should be space in middle of such Tilak. In shape it should appear like foot print of Shri Hari (means narrow at bottom and broad at the top). Padma Puran says: Vertical mark should be good, simple, with good both sides, attractive, in shape of a stick, ornamental and with the space in middle. Its proportion should be of finger of the hand. In the same scripture it is said : Oh Goddess! A Pure person, who is dedicated to God, should wear a vertical sign or should wear a sign in the shape of a stick. One, which is broader at the top, is in the shape of footprint of Shri Hari. One, which is straight and vertical, is called Dandaakruti (stick shaped). 

Nibandha explains the distinctions in shapes based on the distinction of places: On forehead it should be in the shape of a stick, on the chest (heart) it should be in the shape of lotus, on the arm it should be in the shape of a bamboo leaf and on other places should be in the shape of a lamp. Tilak should be performed by looking at the mirror: The Margshirsh Mahatmya of Skand Puran contains one sentence; The fortunate one who wears a vertical sign by looking in water or a mirror earns ultimate emancipation. The sentence of Vishnu which appears in Dharma Pravrutti and prohibits looking at mirror: 'While with wooden slippers on or by looking in mirror or water, or with a turban on the head, one should not wear Tilak as a religious sign.' This objection pertains to the tilaks other than Vertical sign of Shri Hari. 

For middle or central space in a Tilak, Padma Puran says: A mud Tilak should be drawn right from the upper root of nose to upper forehead. The vertical mark should be drawn with mud. The space should be left in middle portion beginning with eyebrow area. 'Mud' includes other permissible materials. The vertical mark not matching above-mentioned specifications invites bitter criticism. What type of tilak invites ills ? Says: Round, slanted or tilted, without of space in the middle, very narrow, very long, in large proportion, very small, crooked, ugly, with a bent top, with a broken bottom, displaced, missing whiteness in color, made without using water, with faded redness, made by other instruments not using finger, without of fragrance and startling others. Those are evil making Tilaks. Now, the 'long Tilak' mentioned in this partains to a Tilak beginning from the tip of the nose. More details about this can be had from the scriptures like 'Urdhva Pundra Dharm Vad'. 

Now, is for woman. Married women mean the ladies who have husband. Such ladies should not do a Tilak but should place a round mark of Kumkum. Bhrigu Rishi says: All ladies should not leave Kumkum mark, nose ring, bracelet and necklace in any circumstances or at any time. A widow means a woman whose husband is dead. A widow should not wear a Tilak or Kumkum mark. The Tilak and Kumkum mark, both are ornamental. Therefore, those are prohibited for the widows. Bhrigu Rishi says that widows should not wear finer clothes or ornaments. Now, thereafter, everybody - men and women both - should meditate upon mentally by imagining the services to God and should meditate upon the image of Lord Shri Radha Krishna as per their thinking, knowledge and view of it. The meditational concentration holds paramount position in different type of Poojan. Therefore perform first Dhyan (meditational concentration) and begin Poojan thereafter. Bhagwan had said about Dhyan and it's performance: Leave the company of woman and the company of such persons who have relations with the woman. Be self-concentrated. Sit properly on a seat in a secluded place. Leave laziness and begin meditation concentration.

After performing vertical Tilak, the Brahmin etcetera would perform Sandhya Vandan and then would perform Poojan of Lord Krishna. That is to be said in the following specific religious act. In instance of that specific religion of Sandhya Poojan, it is to be understood and is to be performed, know this. God had prescribed common religion of Ashrams to Dwijs (twice born) too: Oh Kulnandan! Perform Shauch, Achaman, Snan, Sandhya, Upasana, Poojan, Tirthseva, Japaetcand Leave untouchable, non-eatables and non-speakable; the feeling of ownness for all living bodies, control on mind, control on speech and control on body are essential for all Ashrams. 

After performing mental worship to Lord Radha Krishna means the image of Lord Radha Krishna. A drawing, painting or picture of Lord Radha Krishna which is given by own Guru is to be meditated up on and should offer Naman with great respect and dedication. Naman (to offer respect with folded hands) should be Sashtang (with all eight parts of the person). These eight parts are: feet, hands, knees, heart, head, eyes, mind and speech. The Ladies are required to prefer it with five body parts, namely hands, head, eyes, mind and speech. The Poojan is mental and in the form of Naman, as the image is in the form of picture. The bath etceteras are not possible for such picture - image. If it is a metal image, then Poojan should be performed with the available Poojan material and with appropriate Mantra as per the status of the devotee. Should perform Japa of Shri Krishna's Ashtakshar (eight lettered) Mantra. After such Poojan - worship one should begin his days' work.

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Gujarati

અને જે અમારા સત્‍સંગીમાં અંબરીષ રાજાની પેઠે આત્‍મનિવેદી એવા ઉત્તમ ભકત હોય તેમણે પણ પ્રથમ કહ્યું તેવી રીતે અનુક્રમે કરીને માનસી પૂજા પર્યનત સર્વે ક્રિયા કરવી.

Spanish

Mis discípulos que se Atma Nivedies y devotos como el rey Ambarisha llevará a cabo sus rituales diarios y Poojas en el orden antes mencionado hasta la adoración mental.

Explanation

Herein, preaches to both the types of disciples: Those who are Vaishnava or Satsangis, and those who are superior Vaishnava with total surrender to the Lord. Now in the following six shlokas, describes the routine for the Vaishnava with total surrender to the Lord. In this Loka and amidst these devotees and in Surya Vansh (Sun dynasty) was born King Ambarish who was an Atmanivedi Bhakta. Atmanivedi means one who had surrendered totally to God. One who acts as per wish of God. One who acts in convenience of God. One who acts only on Godly acts. One who does not act as per his own with or desire. Shrimad Bhagwat describes about King Ambarish: Ambarish was a king with great fortune. He was the ruler of all seven continents of this earth and was owner of the immense wealth, but was treating it like a dream. He believed it to be fragile, perishable and hellish, as was said about it by the scholars in the scriptural knowledge. He had great devotion and divine love for Vasudev Bhagwan, the devotees of Bhagwan and the saints. Such King Ambarish was considering the world as iron. His mind was attached to Lord Shri Krishna and his speech in narration of the attributes of Vaikunth. His hands were engaged in service to God and the temple. His ears were engaged in listening to the praise of Lord Shri Hari. His eyes were engaged in Darshna of God. He felt the companionship of his own body like touch of the other devotees. His nose was engaged in fragrance of lotus feet of Shri Hari and tongue was engaged in the Tulsi presented to Shri Hari. His legs were engaged in visiting holy Shrine and the head in offering worshipful prayer. His love for devotees aimed to serve Lord Shri Hari like a humble servant. He was not desiring any worldly happiness. Like this, he dedicated everything to Bhagwan. Bhagwan, who is ultimate reality, who is ultimate sustainer of Yagyas and who is beyond perception through worldly sense organs. Such King Ambarish, who was properly preached by Maharshi, was ruling this earth. 

Such King Ambarish was worshipping Ishwara by performing holy fires such as A swamedh in the companionship of great Rishis like Vasishtha, Asit and Gautam on the bank of river Saraswati in dry land of Marudesh. The Ritvij (performer of holy fire) and people gathered in religious assembly of Yagya were looking great like deities in divine outfits . The public who was assembling in such Sabha was singing the praise of God and divine Leelas of Shri Hari. Those did not desire heaven even in lieu of such divine assemblies. They were become absolute free from the worldly desires or any pleasures like a Siddha (one who has great divine achievements at his credit). King Ambarish earned the pleasure of Shri Hari by such penance and devotion, and got him self-free from the ties of worldly desires. He earned ultimate wisdom to treat his palace, wife, son, brother, elephants, chariots, horses, status, jewels, diamonds, ornaments, weapons and wealth as untrue and false notion. The Devotees. The Devotees means devotees of Lord Vishnu. Such devotees of Lord Vishnu are rare and great. Bhagwat says: Oh great Muni! Such devotees of Lord Vishnu are rare amidst the great Siddha and Satpurusha. Such devotees should perform Manasi Pooja as per the procedure mentioned above. There should be no doubt about this.

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Gujarati

અને જેતે આત્‍મનિવેદી ભકત તેમણે પાષણની અથવા ધાતુની જે શ્રીકૃષ્‍ણ ભગવાનની પ્રતિમા અથવા શાલિગ્રામ તેની જે પૂજા તે દેશકાળને અનુસરીને પોતાના સામથ્ર્ય પ્રમાણે પ્રાપ્‍ત થયા જે ચંદન પુષ્‍પ ફળાદિક વસ્‍તુ તેણે કરીને કરવી અને પછી શ્રીકૃષ્‍ણ ભગવાનનો જે અષ્‍ટાક્ષર મંત્ર તેનો જપ કરવો.

Spanish

Después de la adoración mental, el Nivedies Atma realizará Pooja a un ídolo hecho de piedra o de metal o con una Shalagrama, (una piedra negro santo) con hojas o flores, etc que son fácilmente disponibles para ellos. Luego se canta el mantra de Krishna de ocho sílabas. 

Explanation

The idol made of stone or metal . According to Shadtrishan Gold, silver, copper, brass, iron, lead etc are metals. But here in this reference, only four metals, namely gold, silver, copper and brass are to be considered. Don't take iron, lead and aluminum. That is prescribed by Vishnu Pratima Nirnaya. Bhagwat describes eight types of idols: made of stone, made of wood, made of iron, drawn on a wall, drawn on a paper, made of sand, made of precious stone, mental image, etc. Idol means image of Krishna. Bhagwadarchaavatar Mahatmya says: The image of Bhagwan should be with a pleasing face and pleasing eyes, attracting divine love (of devotees) and should be made out of gold or silver by installing Brahm in it. One should worship that image mentally, by Poojan, by offering Naman and Yagya. Meditate mentally upon such image to make it free and faultless and God dwells in such image. 

Perform Poojan of Bhagwan with such paramouncy of him with all six folded splendor and riches, but never worship with a sense of material objects. The size of such image have been prescribed in Bhargavarchan Deepika of Bhavishyottar Puran: The people with wisdom should make the image of God in size of half thumb length to running length of thumb tip to last (small) finger tip of an expanded palm and fingers. Vasishta says: One who desires good should not make a stone idol taller than four fingers (palm breadth) and metal idol should not be taller than running distance between thumb tip and small finger tip of a spread palm and fingers. 

Atmanivedi should perform Poojan of Shaligram by available material like sandal paste etc. He should not worship Shaligram in the way he would worship the picture of God by Darshan only. The attributes of Shaligram may be had from Pranav Prakash. The right to perform Poojan of Shaligram is awarded to Brahmins only. Women and Kshatriya etc Varnas (castes) have been excluded in Poojan of Shaligram. Nirnay Sindhu, Prayog Parijat Vishnudharma and Skand Puran says: Shaligram means a stone of Shaligram or a stone with sign of chakra (wheel) on it's surface. Brahmin should perform Poojan of this stone everyday. Kshatriyas should not perform Poojan of Shaligram. Poojan means Poojan with touch of that stone by a worshipper. Skand Puran says that the women who are desirous of their own benediction, should stay away from the touch of Shivji and Vishnu. Women includes widows and married women. There is no ablution for the sin of such touch. Varah Puran says: Oh Earth! People of lower caste should not touch Shaligram. The touch by women or lower castes is treated harder than Vajra (an imaginary object which can not be destroyed). Oh earth! Though, such lady may have deep devotion for Shaligram, she should perform Poojan without touching it and by keeping a safe distance. This restriction of touch is limited to Shaligram. There is no restriction in touching images of God, as the book it self says that all people should perform Poojan of image of God. Also should perform Poojan of Linga (symbolic form of Shiva) made of different precious stones. Vaishnava Acharyas have classified the devotees of Kshatriya etc in to Dixit and Adixit and have arranged Poojan service for the Dixits. Hari-Bhakti Vilas of Skanda Puran says: Brahmin, Kshatriya, Vaishya and Satshudras have the right for Shaligram. Others are not having such right. Therefore, the objections raised above apply only to non-vaishnavas. Wise people should understand it. Padma Puran says: Purushottam in Shaligram should be worshipped on getting five Samskars and after knowing full well the meaning of the Mantra. Varah and Padma Puran have said about Shaligram-Poojan with specific reference to their number: Two lingas, two shaligrams, two goddesses and three Ganapati should not be worshipped at home. Two wheels of Dwarika and two suns should not be worshipped. Two conches and broken idol should not be worshipped. Moreover, says that Shaligram should be worshipped in pairs, but in that pair of two one should not be worshipped . Means a single pair should not be worshipped. In single, only one Shaligram should be worshipped. Means, only one is worshipable, two are not worshpable, three are not worshipable, but four, six, eight are worshipable. Means worshipable in duos, but five, seven, nine are not worshipable. A broken Shaligram may be worshipped if it is with wheel. 

Poojan (worship), Dhyan (meditation), Avahan (inviting call), Charan Arghya (washing lotus feet), Aachman (sipping sacred water), Panchamrit snan (offering bath with five nectars: curd, honey, milk, ghee, sugar etc), Abhishek (offering bath to idol in the form of pouring water drop after drop), Vastra (offering dresses to idol), Yagyopavit (holy threads), Alankar (ornaments), Chandan (sandal paste), Pushpa (flowers), Dhoop (incense), Deep (lamp), Naivedya (offering food), Tambul (betel leaf for chewing), Pushpa (offering flowers), Pradakshina (clock wise walk round the idol), Namaskar (bowing head to idol), Stuti (Prayer), Visarjan (dissolution) etc should be performed in proper order. There should be no Aavahan (inviting call) or Visarjan (dissolution) in the case of Shaligram and installed idols. 

The flowers to be offered to God have been described in Sadachar chandrodaya : dried, fallen on the ground, non-fragrant, stinking, blossomed in a funeral place should not be used in Poojan. The flowers collected in a worn cloth or the flowers used in worship of other God or the flowers which have been smelled, should not be used for worshiping God. In the house God should not be worshipped by offering flowers of Karan, Swallow-wort, and mastard. (It is objectionable in house but not in the temple). In similar way stale flowers should not be used in Poojan. Self collected flowers are the best flowers. The flowers purchased from others are average. Tulasi and Billi Patra which have been stocked in a gardeners house or are if stale, may be used for Poojan. Vishnu Dharmottar prescribes times for not collecting Tulsi leaves : Makar Sankranti (when sun is on north of equator), Amavasya day (the last day of the dark half of a month), The twelfth day of each half of a month, night hours, Down and Dusk time, Vyatipat and Vaidhrut are not proper times for plucking leaves from Tulsi plant. But Padma Puran says that if the flowers are not at all available then it is not objectionable to pluck Tulsi leaves at such times by performing Mantras. Plucking Tulsi for God, Samidh (fire) for Yagya and cutting grass for the cows on the last day of dark half of a month is not at all objectionable. Now the mantra, which is to be performed before such act, is as under : 'Oh Tulsi! You are everlasting! You are dear to Lord Keshava ! I am plucking your leaves for Keshava: Therefore Oh gracious one! You please bless me.' 

Know about all the draw backs from the scriptures like panch Ratra, Varah Puran and Ramarchan deepika and avoid such draw backs in Poojan of God. A few of such faults are as under. A devotee of Bhagwan should act in this Loka by not doing any wrong to any body. It is a wrong act in Navadha Bhakti of Shri Hari: to visit the temple by riding any vehicle or with shoes on, to sit on a higher seat before God, to spend even a fraction of moment in seclusion with any woman in the temple, to touch idol of God during defilement, to offer Naman with one hand, to use bad words in speech, to sit before God with stretched leg, to sit before God with a tied knees, to sleep before God, to eat before God, to speak lies before God, to shout before God, to cry before God, to fight or hit others before God, to see or touch woman, to speak unkind words, to perform light fasting despite enough physical strength, to eat without offering Thal, to sit crossed leg, to be interested in rustic talks, to praise own self and to sit half minded. Therefore, with enough care, the drawbacks given above should be avoided. In the case of unintentional commitment of any of such fault a fast should be absolved for an atonement - with a worshipful prayer to God for the atonement, 'Oh my Lord ! I am committing lots of mistakes in my life! Oh my God forgive me by treating me your servant.' 

Parashar Rishi asks for chanting eight lettered mantra of Krishna and explains the procedure: After having bath and by staying untouched by unabated people, wear clean and washed cloth. Take a seat on a seat made of wool etc. Sit in a Swastika position. Be silent. Control your mind for its streakiness. Understand complete meaning and begin Japa. Perform Japa in Upanshu (with movement of lip) or Manasi (absolutely mental and without movement of the lips). Don't walk, laugh or look else where while performing Japa. Don't be interested in any thing while performing Japa. Don't speak while performing Japa. Don't perform Japa with a bare head. Don't perform Japa with movement of hands or crossed legs. Wise people should perform Japa by hiding rosary bag under the side cloth. First finger (next to thumb) should not touch rosary beads while performing Japa. Move beads with the help of thumb. Mala Vidhi has been explained in Padma Puran etc. scriptures: Ramarchan chandrika says that a rosary made from Tulsi fulfils all the wishes. As per Gautamiya Tantra, Tulsi rosary gives Moksh (emancipation) immediately. Purashcharanchandrika recommends Tulsi Mala to Vaishnava for placing it about their neck. Dharmpravrutti mentions that performing Mantra by Tulsi Mala makes the mantras indestructible. Agatsya Samhita says: The person, who makes a Good appearing Akshmala or Kanthmala out of Tulsi, earns everlasting life for his good actions. Acharmadhav by Prajapati describes the number of beads in a Mala: A Mala (rosary) with one hundred and eight beads is the best. Rosary with fifty-four beads is average and the rosary with twenty-seven beads is the poorest or the lowest one. What to do if a Mala (Rosary) with the best or average number of beads is not available? Vishnukand shows the way: Take one joint of middle finger (the finger between fore finger and ring finger) and all three joints of rest three fingers joint, make a downword move, come to the root of small finger, move upward, and take in count all three joints of small finger, and come on the tip of second last finger, take it in the count and move towards the tip of the finger between ring finger and forefinger. Take this joint of finger tip in the count and come to the tip of the forefinger. Here, take your count from the tip to bottom. (This count began from the middle of ring finger and ended at the bottom of forefinger making number ten inall). Sanatkumar Samhita says that the count should begin from the middle joint of ringfinger, should move towards small finger and (in tipward journey to middle and fore finger) should come down from tip of the forefinger to the bottom of the same finger middle and root joint of the middle -finger have been omitted as those are "Meru". 'Meru' is objectionable as per Tantra Saar : In performance of Japa, one should omit middle and root joint of middle finger. Those two are 'Meru' and has been recommanded so by Brahma by declaring them objectionable. 

Now, if a doubt is raised to the effect that why 'should the Japa of Shri Krishna Mantra be performed as we don't hear any such thing in the Smritis ? For that: Is it a proper cause to treat the Japa of a Mantra objectionable simply on the ground that it has not been mentioned in the Smriti? And is there any objection against that Mantra any where in the Smriti ? There is no such objection in the Smriti. And if one says that, it is objected by the Smritis, then why such statement of Smritis is not considered. What should be the cause for considering the proof of preventive Smriti and not of the supportive? If you say that there is Smriti Nishedha based on the Shruti sources, then show where such suggestion is ? If you say that it is said so on the basis of very high prestige of the creators of Smriti, then we ask that whether the creator of Pancharatra - Supreme Lord Bhagwan - may be considered as prestigious or not ? And if you don't consider Bhagwan as prestigious or reliable then doubts again may rise in regard to the reliability of the Vedas, because the Vedas belong to Bhagwan. Moreover, what is that 'objection' which is endorsed by you as 'Smriti Nishedha? It says: Mantra Jaap of non-vedic Mantra is fruitless. What does 'non-vedic' mean? Don't say that the vedas, which are being studied at present, have no mention of it, therefore, it is non-vedic. Because such argument would erase all such Karmas (actions) which have been founded on the Smriti's but are not mentioned in the present Vedas. That 'non-vedic' element should contain basic opposition to Vedas and the Smriti's, which have been founded on Vedas. But Krishna Mantra does not have such negative element towards Veda or Veda-based Smritis, because this Mantra (Shri Krishna Mantra) has been contained in the Pancharatra of Bhagwan. The authenticity of Pancharatra and that of Vedas are equal. Such equality in authenticity has been supported by many scriptures. Gopaltapini Upanishad has used the word 'Krishna' for the ultimate reality. And the word 'Krishna' is the root word of that Mantra. The words 'Aumkar' and 'Namskar', which accompany the word 'Krishna', make that word known in Smriti. The Smritis are the expanders of Vedas, therefore, their proofs can not be ignored. It is said that Vedas should be expanded by Itihas and Purans, as such, the Mantras said in Puran are not non-vedic. The Mantra which is dedicated to a single God, does not become defective on the ground of its reference only in Smritis. On the contrary, it becomes more reliable. Shruti says : We, Brahmins, are death bound and we believe, Oh omnipresent God Yagyanarayan ! Oh Amritmurti ! Your name is quite above the Karmas of Yagya etcetera. And, 'We while chanting the name of Lord Krishna, we know, in fact, very little about him!" 

Vishnudharmottar says that the one who has performed the Japa of the Mantra of Bhagwan, has earned the reward of studying Vedant. (Vedant means Shiksha, Kalpa, Vyakaran, Vaidya, Jyotish and Nirukta. Puran, Nyaya and Mimamsa are the Upanga of the Vedant.) One who utters two lettered word, has read the Rigveda, Samveda, Atharvaveda and Yajurveda. Padma Puran says : A single utterance of the name of Lord Vishnu has more credence than all the Vedas. Kapil Gita says that those who utters name of Lord Vishnu are performing the Tapa, Japa, Snan and utterance of 'Brahm'. 'All the Virtues contained in the performance of a Yagya or Japa of Vedic Mantra, exist there due to the name of Bhagwan- that is said in the Bhagwat. The Japa of my name saves Mantras from the defectiveness of pronounciation and saves Tantra from the defects. It removes the defects related to time, place and propriety of donation (alm). Skand Puran says : I worshipfully bow my head to such Lord, whose name and utterance of whose name in the Japa and Yagya removes the drawbacks. It is said in Vishnu Sahasra Bhashya by Shankaracharya : The defects arising due to carelessness in performance of Yagya, get rectified on merely listening to the name of Lord Krishna. The reward of Japa of the name of Bhagwan has been mentioned in Nam Mahatmya of Hari Bhakti Vilas and in Yama Brahmin Samvaad of Padma Puran : The Sinners who are engrossed in Japa of the name of Vasudev, are not harrassed by the attendants of Yama. They become free from the sins due to the divinity of that name. They earn rare pleasure and enjoyment in their lives. They earn benediction at the end of their lives. Brihad Vishnupuran says: Consignment to heaven is the root of re-birth and it has no comparison with such Vasudev Japa, which is the seed of emancipation. One who is desirous of emancipation should always perform Japa of Shri Hari. 

The special importance of the name of Shri Krishna has been mentioned in Brahmand Puran. The reward earned by chanting three thousand names of Bhagwan equals the reward of chanting the single name of Shri Krishna. Vishnu dharm ottaral so says: one who utters such auspicious name (of Shri Krishna) becomes free from crore of sins. Narasimh Puran says: One who chants Krishna, Krishna, Krishna all the time, gets out of the hellish sins, like a lotus blooming by piercing the water (of the pond). Garuda and Padma Purans say : Shri Krishna Mantra serves like a medicine for those who have been bitten by the venomous snake of worldly ways - and have become inert due to that. By performing Japa of that Mantra, one earns emancipation. It is said in Skand Puran and Prabhaskhand : Oh Paramtapa ! In the names, greatest is the name-Krishna. It is an atonement relieving from the sins. Vishnu Rahasya says: Oh Shambho ! This is my secret, I am disclosing the truth that accept the name of Krishna, which is like divine knowledge of overpowering death. In Bharat Vibhag, it is said : If a person on his death bed, leaves his body while chanting Krishna, Krishna, Krishna. At that moment of death, the first word images benediction, the next two words stand shyly with politeness in a puzzled state about what to do ! Vaishnav Chintamani says : The divine name of Krishna, which is most auspicious and the sweetest, which is the secret of Veda and in the divine form of 'Chid' (consciousness), if uttered once even casually, redeems the utterer. Padma Puran says: Divine name Krishna, is like wish fulfilling stone. It is full of divine consciousness, it is perfect, it is pure and bondless. The name and the one who possesses that name are one and inseparable. Therefore, the recommandation to perform Japa of Ashtakshar Mantra. is valid and well supported. There is no point in expanding it further. 

Some scholars are attaching literary meaning to the glory of the divine name of God. Such act of those scholars is not proper or just. In Aparadh Nirupan chapter of Pancharatra, it is said: the people who try to imply literal meaning in the divine name of Supreme God Hari, or who commits sins the strength of such name, are offenders. One should refer Varah Puran for the atonement for such sinful acts. Hari Bhakti Vilas says: One who passes literal meaning in the name which has been glorified by Shruti and Smriti, is consigned to hell. Jaimini Samhita says : One who imposes literal meaning on the Shruti, Smriti and Purans who have glorified the name, becomes a Sinner with unlimited sins. Padma Puran says: Disobedience to Guru, Criticism of Shruti Shastras and imposing literal meaning on divine name of God are the acts of sins and Yama (restraints) too cannot purify such a person. Brahm Samhita says: One who has no faith in the different rewards earned through chanting my name and believes contrarily in imposing literal meaning on my name, such a person lives a painful life and is consigned to hellish pains of this world.

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Gujarati

અને પછીશ્રીકૃષ્‍ણ ભગવાનના જે સ્‍તોત્ર અથવા ગ્રંથ તેનો પાઠ તે પોતાના સામથ્ર્ય પ્રમાણે કરવો અને જે સંસ્‍કૃત ન ભણ્યા હોય તેમણે શ્રીકૃષ્‍ણ ભગવાનનું નામ કિર્તન કરવું.

Spanish

Luego, se recitan himnos de Shree Krishna todo lo que sé. Los que no saben oraciones en sánscrito en repetidas ocasiones se cantan los nombres divinos de Shri Krishna.

Explanation

Now lets talk about the works to be carried out after performing Japa. Stotra means the Shloka by which we perform worship. 'Vishnu Sahasranam' etc are stotras. Here, word 'etc' stands for 'Narayan Kavacha'. Perform reading and recitation of these stotra as per your capacity. Now, those who does not know 'Sanskrit' should perform Japa and Kirtan of the name of God Krishna. Such Naam Kirtan of the attributes of God should be performed like Stotra - Paath, and should be performed regularly. If the text is : 'perform Kirtan of Gunas', then one can perform recitation of old devotional songs describing the divine attributes of God Shri Krishna. Bhagwat says: One should perform worship by reciting new or old Bhajans-Kirtan in vernacular language, and thereafter pray with folded hands to God to earn his pleasure.

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Gujarati

અને પછી શ્રીકૃષ્‍ણભગવાનને નૈવેધ કરીને પછી તે પ્રસાદી એવું જે અન્‍ન તે જમવું ને તે જે આત્‍મનિવેદી વૈષ્‍ણવ તેમણે સર્વ કાળને વિષે પ્રીતિએ કરીને શ્રીકૃષ્‍ણ ભગવાનની સેવા પરાયણ થવું.

Spanish

Después de eso, deberán ofrecer alimentos al icono de Shree Krishna (Coloque los alimentos antes de que el ídolo) y tome solamente que los alimentos que se le ofrece. Por lo tanto deberán llevar una vida siempre con la alegría y con el objetivo de servicio dedicado a Dios.

Explanation

Thereafter, the Atma Nivedi Bhakti should offer such Naivedya-Anna (food for God) which has been cooked by Bhakta himself or by a proper person. Such Naivedya should be offered to Shri Hari. Naivedya should follow Aarti to complete this Mahanaivedya Vidhi. After such Mahanaivedya Vidhi, the devotee should take as Prasad, the food which was offered to Shri Hari as Mahanaivedya. It is not a virtuous act to consume food without offering it to God. That is prescribed by Gautam in Padma Puran: Oh Ambarish ! The choicest food if prepared at home but not offered to God and consumed by a person, gives hellish sufferings for seven births. The same scripture also describes the Punyas earned on consumption of food after offering it to God as Mahanaivedya. The person who offers Naivedya, and the reafter, lays Tulsi leaves and Charanamrit in it and consumest everyday, earns the Punya of crores of holy fires. 

Such Atmanivedi devotees should perform services to Shri Krishna day and night, with great pleasure and love and without pretence or anguish, All his acts should be for Shri Krishna. And 'with such dedication he should perform Bhajan of Shri Krishna. Lord Shri Krishna do not accept services without love. Therefore it says: 'service with love'. It is said in Bhagwat : A devotee if offers plain water with love and faith, I love to accept it, But I am not pleased with a non-devotee, though he offers flowers, light, food and incense etcetera good many things. Further, it is said : I accept with pleasure the offerings like leaves, flowers, fruits, water and food from the Atmanivedi devotee who offers it with devotional love. Mokshdharm says: Bhagwan accepts with a nod of the head, the acts which have been performed in the best form by a devotee. Though, Bhagwan is always fully well satisfied, but he accepts from his devotee the offering like a needy one and shows his pleasure to the devotee by way of return in plenty. Pancharatra says: My devotee, if he offers a little, I take it as if it is for me; but if a non-devotee offers plenty as an offering, I don't accept it. And Puran says: A devotee if he offers is entire earth with the precious wealth of diamonds and jewels, but without his mind in God, then God would not be available to him. 

The duties of an 'Atmanivedi' Bhakta have been prescribed in Bhagwat. He has full faith in nectar like episodes of my leelas, he tells such episodes to others, he is firm in my Pooja, he always worships me by prayers and Stotras, service to me is the greatest respect for him, he offers respect to me by bowing all his limbs, he worships my devotees at his best and firmly believes that I reside everywhere and in every being. All his acts are directed to and only for me, and he praises loudly my virtues, his mind is totally surrendered to me, he has given away all his desires, he has given away pleasures, wealth and happiness for my sake. Desire, donation, sacred fire, Japa, penance and Vratas are all being performed only for me. Oh Uddhava ! By such religious duties, an Atmanivedi devotee earns devotion for me. In fact they desire nothing except devotion for me . Geeta says : Oh Arjuna ! Whatsoever you do, eat, sacrifice, donate or perform as Tapa, do it by dedicating it to me. God explains the reward of such devotion : When a devotee gives away all the acts and becomes an Atmanivedi Devotee to realize me, then he becomes immortal and merges himself into me". Merges in to me", means achieves a spiritual state like me, and becomes free by automatic destruction of the sins. He inculcates my mental state. Geeta says: The people who offer all their Karmas (actions) to me and become my follower by meditating upon my divine form with total concentration in me, get free from these worldly ways and I emancipate them in no time. 

To remember God always means not to stop remembering the name of God for a fraction of a second. Bhagwat also says : Such devotee is the greatest in the Vaishnavas, whose firm concentration defeats the temptations of the wealth of the three worlds and remains firmly fixed on those feet of Shri Hari which are desired constantly by the unconquered souls of the Gods. Shrimad Bhagwat adds further : The days and the nights which are spent without Katha - Varta of Shri Hari (Bhagwan) are mere reduction in the length of the life. Moreover, the moment which is spent without the sweet memory of the lotus-feet of Krishna, destroys our happiness and widens the horizon of our sufferings. Again it is said : Oh King ! Therefore, all the people, by all the means and forever, should listen to Bhagwan, Kirtans of Bhagwan and should remember Bhagwan. Geeta says : Remember me constantly and carry on your fight. Further, it is said, "Those who are with firm faith, remember me and perform my Kirtan constantly.' Vishnu Rahasya says: The moment, during which we forget remembering God is the moment of the greatest loss. It is the largest hole. It is the Moha and illusion. Naradji says in Vaishnava Chintamani, Oh King ! There is no restriction of place in remembering and performing Kirtan of Lord Vishnu. There is no restriction in regard to time. Know this without any doubt. Varah Puran says : The person who remembers me by "Narayan" 'Achyat' 'Anant' or Vasudev during his life earns my divine abode. In Kshatrabandhu Upakhyan of Vishnu Dharmottar it is said : One who is engrossed in chanting the name of Shri Hari lives beyond the limitations of time, space and Niyam. Skand Puran says : One should remember Bhagwan with disc in His hand and should remember him constantly. There is no restriction such as space, time, state or self purification etc in remembering it in (Kirtan). Only name of Bhagwan is enough to fulfil all the desires of a desirous devotee. Brahmand Puran says: If a great sinner performs Kirtan of Bhagwan from the depth of his heart, he becomes free from the sins and becomes capable of purifying others. Naradiya Puran says : A fraction of a moment, if spent without Kirtan of Bhagwan, gives pain like robbery. Vishnupuran says: Oh great saint ! Janardan who is the master of all living bodies and Guru of this universe should be remembered constantly as he is the remover of all the pains of this and the other world and he is the contender of our desired acts. Nam Kaumudi says : Remember Lord Vishnu constantly. Don't forget remembering him. All dos and don'ts are his slaves. Bharat says: In all religions (ethical duties), the Dharm (ethical duties) of worshipping Bhagwan with utmost devotion is the greatest religion.

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Gujarati

અને નિર્ગુણ કહેતા માયાનાં જે સત્‍વાદિક ત્રણ ગુણો તેણે રહિત એવા જે શ્રીકૃષ્‍ણ ભગવાન તેના સબંધથકી તે આત્‍મનિવેદી ભકતની જે સર્વે ક્રિયા તે નિર્ગુણ થાય છે તેથી આત્‍મનિવેદી ભકતને જે તે નિર્ગુણ કહ્યા છે.

Spanish

El Nivedics Atma se callad como devoteese 'Nirguna "porque todas sus acciones se convierten en' Nirguna." (Sin cualidades mundanas), ya que son surendered al Dios que es siempre "Nirguna." (Sin cualidades mundanas).

Explanation

For this purpose means for 'Krishna'. All the acts means all the actions performed by a devotee by his own sense organs. Nirguna means, free from the three Gunas of Maya but adorned with the jewels of the divine attributes of everlasting benediction and divine - Shri Hari. Shri Hari is the destroyer of the fears caused by Kala, Maya and Yama in his followers. Hari means Shri Krishna. Vishnu Dharmottar Puran says : There is no fear of Maya for a devotee of Krishna. To relate means to be used (acts) in the services to Bhagwan. Though the acts look as if they are embodied in Guna, but in fact they become free of the Gunas. They desire nothing except realisation of Bhagwan. Geeta says: Concentrate in me. Be my devotee. Perform my Poojan. Offer your worshipful prayer to me. You will get only me. I am telling you this truth. You are dearest to me. Bhagvat says : People with Sattva Guna are consigned to heaven, people with Raja Guna are consigned to earth, and people with Tamo Guna are consigned to hell. Only Nirguna devotees get me (Bhagwan). As the water on the way becomes Ganga-Jala on coming in contact with the holy water of the river Ganga, in a similar way, the acts with attributes of Shri Hari become Nirguna. That is established by Vishnudharmottar Puran. It proves the element of Nirguna beyond any doubt. In Ekadash Skandh of Bhagavat, Bhagwan explains his uniqueness to Uddhava: 'Oh Uddhava! On following my axiomatic religion with Nirgunatva - by getting free from the effects of three Gunas - one becomes free from death. This is my firm determination. Therefore, my axiomatic religion is free from the effects of space, time and nature.' Therefore, those who are practising my religion wholly are called Nirguna. That part is to be taken as understood. That becomes imperative. His knowledge and devotion too become Nirgun. In third part of Shrimad Bhagwat, ' Nirguna' element of Bhakti has been described : To listen only to my virtues, I should be considered as the cause of all the secrets and mysteries, the movement of the mind- like the flow of the great river Ganga to merge in the great ocean - should ultimately meet me. These are the attributes of Nirguna - Bhakti. Its Nirgunatva in knowledge of ultimate has been described in the eleventh part of Shrimad Bhagwat : 'The knowledge of Kaivalya (ultimate) is Sattvik, the knowledge of Vaikalpic (antithesis) is Rajas and the knowledge of Prakrutic (material) is Tamas but the knowledge of faith in myself is called Nirguna. To reside in the forest is Sattvik, to reside in the a town is Rajas and to reside in house of a gambler is called Tamas residence. But to reside with God (me) is called Nirguna. The action which contains no attachment is called Sattvik, the action with attachment is called Rajas and the action with no reference is called Tamas action. But one, who comes only to me without any self ego is called Nirguna. The faith in Adhyatma is called Sattvik (Adhyatma means spiritual knowledge). The faith in Karm (action) is called Rajasi and the faith in non-religious is called Tamasi. But the faith in serving me is called Nirguna. The food which is proper, pure and has been received without any effort to get is called Sattvik food. The food which is liked by the sense organs is called Rajasi food. And food which gives pain and is impure, is called Tamsi food. In this shloka there is 'cha' kar at two places, therefore, it is to be understood that : The food offered to me is Nirgun : It is explained so by Shridhar Swami. Sattvik food gives spiritual (Adhyatmik) happiness. Rajasi food gives sensual pleaseure and Tamasi food gives poverty subordination and creates Moha (illusion). The food from the offerings to God is giver of Nirgun-Bhav. As per Pancharatra, those who are firm in personal religion and with firmness in devotion are called Ekantik (single minded) Bhakta (devotee). They are with knowledge about the ultimate and are self dedicated : Those who are with knowledge of personal religion and adorned with the ornament of freedom from worldly desires worship God like a lady who worships her own husband- such people with matchless devotion are called Ekantik Bhakta.

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Gujarati

અને જે આત્‍મનિવેદી ભકત તેમણે શ્રીકૃષ્‍ણ ભગવાનને અર્પણ કર્યા વિનાનું જળ પણ કયારેય ન પીવું અને પત્ર કંદ ફાળાદીક જે વસ્‍તુ તે પણ શ્રીકૃષ્‍ણ ભગવાનને અર્પણ કર્યા વિનાનું ન ખાવું.

Spanish

Estos devotos Atma Nivedies no consumen ni siquiera las hojas, los frutos secos, frutas o agua sin ofrecer lo mismo a Shree Krishna.

Explanation

Those Atmanivedi (self dedicated) devotees should not consume even water without offering it first to Lord Krishna. There is nothing surprising if they cannot take milk etce without offering it first to Lord Krishna. They should not eat leaves, roots, fruits without offering it to Bhagvan. There is word "Adi"- etcetera. It means that grain can not be taken without offering it to God. Also it may be concluded that all new things like clothes, ornaments etc should be offered first to Lord Krishna, and should be used thereafter. Brahmand Puran says : Leaves, flowers, fruits, water, food and medicine if they are to be consumed, then they should first be offered to Krishna Bhagwan and then should be taken. Padma Puran says : Oh King Ambarish! New cloth, fruits, food and other eatables should first be served to Lord Krishna by a true Vaishnava and thereafter should be consumed by him. Skand Puran says : Eatables like sweets, fruits, sugar cane and other things like gems, ornaments, vehicles, clothes, cosmetics and beauty aids etc, all should be served first to Lord Krishna and should be consumed only after offering it first to Lord Krishna. Otherwise it becomes a drawback on the part of a devotee. It is said in Bhagwat : "Whatsoever is dear to one on this earth, should be offered first to me and then should be consumed. Such act from a devotee earns benediction for his own self." 'Adorned with the scent, garments etc offered to you and after having food offered earlier to you, we- your slaves - may become victorious on Maya.' 'Atmanivedan means to surrender everything at the lotus feet of Bhagwan.

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Gujarati

અને વળી સર્વે જે અમારા સત્‍સંગી તેમણે વૃધ્‍ધવસ્‍થાએ અથવા કોઇ મોટા આપત્‍કાળે કરીને અસમર્થપણું થઇ ગયે સતે પોતે સેવવાનું જે શ્રીકૃષ્‍ણનું સ્‍વરુપ તે બીજા ભકતને આપીને પોતે પોતાના સામથ્ય્ર પ્રમાણે વર્તવું.

Spanish

Todos mis devotos (iniciado en Diksha ordinaria o especial Deeksha) que no pueden realizar Poojas al icono de Shree debido a la vejez Krishna, enfermedad o cualquier otra derrota se la mano sobre el icono para poder devoto de otros y estar muy contentos con el desempeño mental Pooja..

Explanation

The feelings of oldness are called old age. Body becomes weak due to old age. This weakness causes incapacity for performing Poojan etc. One also becomes so during the weakness caused by major sickness . In both these circumstances or during the invasion (on the country) when it becomes impossible to perform Poojan of God, then in such circumstances a Vaishnav should hand over this Poojan (Shaligram or image of Lord Krishna) to such person who has convenience for performing Poojan of image or Shaligram with dedicated devotion. After handing over Pooja, the Vaishnav should act according to place, time, age, capacity and circumstances and should protect personal attributes as Vaishnava. Vaishnava have been allowed for mental - Poojan during extraordinary circumstances. They should perform Manas-Pooja- not a conventional Poojan. This is a direction from Laghu Harit Smriti.

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Gujarati

અને જે શ્રીકૃષ્‍ણનું સ્‍વરુપ પોતાને સેવનાને અર્થે ધર્મ વંશના જે આચાર્ય તેમણે જ આપ્‍યું હોય અથવા તે આચાર્ય જે સ્‍વરુપની પ્રતિષ્‍ઠા કરી હોય તે જ સ્‍વરુપને સેવવું અને તે વિના બીજુ જે શ્રીકૃષ્‍ણનું સ્‍વરુપ તે તો નમસ્‍કાર કરવા યોગ્‍ય છે પણ સેવવા યોગ્‍ય નથી.

Spanish

Mis devotos ofrecerán Poojas sólo a aquellos objetos que están en la forma de Dios Krishna, que son santificados y que se les da por el Acharyas. (Descendientes de Dharmadeo Y en el caso de otros ídolos u objetos, que se arrodillan ante ellos con reverencia y devoción.

Explanation

Acharya means one who is born in Dharm-Vansh and preaches Bhakti-Marg (way of devotional worship). That meaning is to be considered here for 'Acharya'. Not that who administers holy threads as per vedic ritual. Because the reference here goes with the earlier definition. Ling Puran says : Acharya means such a person who practises himself, associates others in such practice and ponders over the deeper meaning of the scriptures. The idol which has been given by such Acharya or installed by such Acharya, such an image is to be worshipped everyday. Now word 'serve' (all) is to be drawn from the Shlokas preceding and suceeding this. The image (or idol) which has been given or installed by the Acharya of other Sampraday (sect) deserves only bowing to. One should bow down to them with rememberance of the name of God. But one cannot worship them everyday. Devotee of God must not have thought of a stone in relation to the image or idol of God. The people with such thought have been classified as sinners as per Pancharatra. 'The people who imagine a stone in an idol, imagine a human being in a Guru and imagine caste in Vaishnavas are sinnes.' Further, it is said : One who imagines a stone in the Shaligram of Pooja, imagines a human sense in a Guru, imagines caste in a devotee of Vishnu, imagines simple water in the sanctified water of holy shrine (touched by the saints and remover of the drawbacks of Kaliyug) imagines ordinary words in the divine name of God and imagines common element of God in omnipresent Lord Vishnu definitely consigns himself to hell. Nirnaya Sindhu and Narad Puran says : One who worships Vishnu or Linga worshipped earlier by a Shudra, cannot remove his such impurity through any atonement. One who worships a Linga or Vishnu which has been worshipped earlier by a woman, consigns himself in hell for millions of years.

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Gujarati

અને અમારા જે સર્વ સત્‍સંગી તેમણે નિત્‍ય પ્રત્‍યે સાયંકાળે ભગવાનના મંદિર પ્રત્‍યે જવું અને તે ભગવાન તેના નામનું ઉચ્‍ચ સ્‍વરે કરીને કિર્તન કરવું.

Spanish

Todos mis seguidores iremos al templo de Shree Krishna todas las noches y cantar y cantar los nombres de Krishna en voz alta.

Explanation

All devotees and everyday. They should go to the temple in the evening. At that temple, where the idol or portable image of Bhagwan is installed. They should go there and perform Darshan. Here the act of performing is to be understood. They should recite the names of Lord Krishna, who is the husband of Radhika. Chanting of the names should be performed with complete mental concentration. Chanting of the names of Bhagwan emancipates the devotee in this age of Kali. Therefore he should perform it. Shrimad Bhagwat says : Oh King ! Kaliyug is like a mine of follies, but it has one good attribute. Human being in Kali has the opportunity to earn emancipation by chanting the divine names of Lord Shri Krishna. In Sat-Yuga it is through meditation, in Treta-Yuga it is through holy-fire, in Dwapar-Yuga it is through rituals of Pooja, but in Kali-Yuga same emancipation and such rewards may be had through Kirtan-Chanting divine names of Shri Krishna. It is said : Wise people worship and perform Poojan of Shri Krishna who is dark in complexion but is luminous with divine light, and has the divine weapon of the disc (Sudarshan) in his hand and adorns Kaustubh Mani (a divine gem) on his heart and has Sunand etc Parshadas at his service. Wise people worship him with Yagya and Kirtans. The people who are aware of virtues and are accepting core of everything always wish for Kali Yuga. In Kali-Yuga, the wishes may be fulfilled through Kirtan. Vishnu Puran says: The rewards which may be earned through meditation in Sat-Yuga, through holy-Fire in Treta, through Pooja in Dwapara are easily available through Kirtan in Kali-Yuga. Varah-Puran says: Those who perform Kirtan of my name during Kali - Yuga have earned benediction. They have performed a virtuous act. They have earned the greatest benefit of their life. Skand Puran says: There would be no danger of venomous teeth of the snake called Kaliyug, because name 'Govind' and it's chanting acts like a fire in the forest and turns that snake into ashes. Brihad Narayan Puran says: Those people have been benedicted who have Chanted the names of Shri Hari, Kaliyug can do nothing against them. Padma Puran says: The people chanting 'Hare ! Keshava ! Govind ! Vasudev ! Oh Almighty !' become free from the fear of Kali-Yug. Vishnudharmottar says: Oh Tiger in the form of man ! The people, who chant the names of Lord Vasudev everyday, have no harm from Kali-Yug. Virichisarvaswa says: Mere chanting the name of Shri Hari, relieves one from the pains of life and enables him to swim through the ocean of worldly ways. Such power of singing the praises, discards all the drawbacks and sins of Kali-Yug. There is nothing surprising in it. Suparna says: One who gets one's own self free from laziness and performs Kirtan of Lord Narayan for a while ears divine achievements. If it is so, what would happen to a person who chants the name of God constantly 

This Kirtan is to be performed separately by men and women - that is the precise instruction in Narad Panch Ratna. It says : lady should join the assembly of women and a man should join the assembly of men separately and perform Kirtan by sitting in such specific assembly, but not by other ways.

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Gujarati

અને તે શ્રીકૃષ્‍ણની જે કથા વાર્તા તે પરમ આદર થકી કરવી અને સાંભળવી અને ઉત્‍સવને દિવસે વાજિંત્રે સ‍હિત શ્રીકૃષ્‍ણનાં કિર્તન કરવાં.

Spanish

Deberán contar o escuchar las historias divina de Krishna con gran reverencia y en los días del festival, que se cantan canciones en alabanza de él acompañado de instrumentos musicales.

Explanation

Now, let's talk about the works to be carried out after Kirtans. Katha of Lord Shri Krishna. Means, as per convenience of time, Katha should be read about Shri Krishna from the scriptures like Dasham Skandh etc. It also means that the Katha should be described elaborately and should also be in vernacular language. That Katha is to be performed with great respect and is to be listened to with utmost respect. Performance of such Katha as a listener or as a speaker emancipates soul. It is said in Bhagwat : The people who listen to your divine leelas, recite such leelas, read aloud such leelas and remember them in their heart, praise them and sing them earn your lotus feet which in no time, give eternal peace in this world. Those who listen to your auspicious name, utter such name loudly, listen to it with it's rememberance and concentrate at your lotus feet while doing worldly tasks, automatically stay away from the ocean of worldly ways. It is said : To describe the divine beauty of God means to perform Tapa (penance), Shravan (listen to), Sukrut (virtuous acts), wisdom and donation. That is the meaning considered by poets. The people, who drink the nectar in shape of Katha poured in their ears by Satpurushas, become free from the hold of vicious intentions, become pure and earn a place at the lotus feet of Shri Hari. Knowledge becomes virtuous knowledge when one becomes free from the sensual pleasures. Impatient mind becomes peaceful. These two, together remove the attachment for pleasure. Therefore, he becomes free from the attachments of the worldly pleasures. Thus he becomes free from such attachments in this world and in the other world also. This Path is called Bhakti-Yoga. One who has achieved such stage, always loves Katha of Shri Hari. "Those of followers, whose minds are concentrated in me and listen to my Katha with great happiness and perform different Tapas. These people, though they live in their houses and though they perform their professions very skillfully, Yet they become free from the pains due to listening my Katha, and have no bondage of these worldly ways. Those who recite such Katha and those who remember the lotus feet, earn the state of eternal mental peace at the time of death". 

Festivals means the days like Ekadashi. On such days the Kirtan of Lord Shri Krishna should be performed in accompaniment to musical instruments like Veena, and Mridang. Lord himself has said that on such days special bath - special Abhishekam, special food - Annakoota, Geet and Nritya - dance and singing should be performed in a festive manner.

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Gujarati

અને અમારા આશ્રિત જે સર્વે સત્‍સંગી તેમણે જે પ્રકારે પૂર્વે કહ્યું તે પ્રકારે કરીને જ નિત્‍ય પ્રત્‍યે કરવું અને સંસ્‍કૃત અને પ્રાકૃત એવા જે સદગ્રંથ તેમનો અભ્‍યાસ પણ પોતાની બુધ્ધિને અનુસારે કરવો.

Spanish

Todos mis seguidores deberán seguir el curso de la rutina diaria como se indica en la estrofa anterior y también estudiar las Escrituras sagrados escritos en sánscrito o vernáculas tanto como ellos pueden aprender.

Explanation

The followers shall practise this everyday. They should perform the routine with full knowledge about it. Sanskrit means the language of God and Prakrit means the vernacular. They should study the scriptures written in both these languages. They should ponder over it again and again. That is the source of knowledge about the form of religion and non-religion. It is said in Raj Dharm of Bharata : Knowledge of a person increases on his regular study of the scriptures. Bhagvan says in Geeta : Only scriptures are the evidence against action, no - action and its organization. Padma Puran says: The person who has not studied the scriptures is like an animal. Vidurji has said : A man without knowledge is always pitiable.

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Gujarati

અને જે મનુષ્‍ય જેવા ગુણે કરીને યુકત હોય તે મનુષ્‍યને તેવા કાર્યને વિષે વિચારીને જ પ્રેરવો પણ જે કાર્યને વિશે જે યોગ્‍ય ન હોય તે કાર્યને વિષે તેને કયારેય ન પ્રેરવો.

Spanish

Mis discípulos se piensa más cerca de una de méritos y la competencia antes de asignar él ningún trabajo. Una persona se le asignará un trabajo para el que es adecuado y no involucrar a una persona inadecuada para el trabajo.

Explanation

Suitability of a man, means suitability in the light of his religion etc. After careful consideration of such suitability, the man concerned should be assigned work, but not otherwise. Yagya Valkya says: Those who are well versed in religion should be assigned religious works, Learned people should be assigned financial works, eunuchs should be assigned work pertaining to women and lower people should be assigned the work of the lowest level. Vidurji also says: Oh King ! People should be assigned three different categories of the works. Naradji says in Sabha Parva: Oh Bharat ! First know the superior, average and lower type of people and then assign work according to their level.

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Gujarati

અને પોતાના જે સેવાક હોય તે સર્વની પોતાના સામરર્થ્‍ય પ્રમાણે અન્‍ન વસ્‍ત્રદિકે કરીને યથાયોગ સંભાવના નિરંતર રાખવી.

Spanish

Mis discípulos se encargará de sus agentes, proporcionándoles una alimentación suficiente, ropa y otras necesidades. El salario se fijará de acuerdo con el trabajo realizado por el empleado y la situación financiera de los empleadores.

Explanation

Employees and servants. Those words are indicative of their qualities befitting those who are to be maintained. As per Kashi Khand following fall under that class : Mother, Father, Guru, Wife, Sons, those who are under refuge, those who have come for alm or support, those who are under protection and fire those nine are to be nourished and maintained. They should be maintained or nourished as per their status or capacity. Word 'etc' has -been suffixed to word money. It means that they should be supported by providing money, medicine and other nourishments. This should be performed within one's personal financial capacity. Those have to be satisfied constantly, means regularly and daily. They are to be satisfied, not to be dissatisfied. Skand Puran says: This class of the dependant, who is the fruit of the seen and unseen, should be taken care of. One who neglects such duty attracts sin, therefore, with all out efforts one should take care of them. It is said that only such living is a true life where one lives by giving shelter to others. One who fills his own belly without sharing it with others, is a living dead. Bharat also says: One who eats sumptuous food and wears fine apparel without sharing it with his servants is most condemnable. Anger free and truthful words, equal distribution, forgiveness against hatred, bearing child in own wife, purity, malice towards none, simplicity and proper feeding of servants are the essential duties applicable to all Varnas (castes).

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Gujarati

અને જે પુરુષ જેવા ગુણવાળો હોય તે પુરુષને તેવા વચન કરીને દેશકાળાનુસારે યથા યોગ્‍ય બોલવવો પણ એથી બીજી રીતે ન બોલાવવો.

Spanish

Mientras hablaba con los demás, mis seguidores tendrá en cuenta el tiempo, el lugar y la situación de la persona a quien se habla y se utiliza un lenguaje adecuado para la ocasión, y de otra manera nunca.

Explanation

As per the qualities in a man, means as per the qualities like caste, clan, knowledge, penance, Yoga, majesty, dignity etc. Those qualities are to be considered along with time and place. After considering these three factors, words should be uttered to him. It means in light of these three, one should be called. Niti Vivek says: Nobles, Yogis, Satpurush and Statemen should be given due respect while addressing them in Varna (Caste) and Ashram (stage of life). Space and time should be considered means; A Guru, may address his disciple as 'you' (singular second person) at the hermitage but should not call him so when they are in a public assembly - there, he should be given respect in proper words - though he may be a disciple. This example explains space-place. Now about time (Kala). If the disciple is old in age, the Guru should address him with the words of elderly respect. This is to be understood. Here virtues are to be imbibed and therefore nothing otherwise is to be considered or to be thought of.

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Gujarati

અને વિનયે કરીને યુકત એવા જે અમારા આશ્રિત સત્‍સંગી તેમણે ગુરુ, રાજા, અતિવૃધ્‍ધ, ત્‍યાગી, વિદ્વાન અને તપસ્‍વીએ છ જણા આવે ત્‍યારે સન્‍મુખ ઉઠવું તથા આસન આપવું તથા મધુર વચને બોલાવવા ઇત્‍યાદિક ક્રિયાએ કરીને એમનું સન્‍માન કરવું.

Spanish

Mis seguidores se honor y rendir homenaje con humildad al levantarse de su asiento y ofrece asiento adecuado, agua, etc a los ancianos de visitar, como maestro, rey, hombre de edad, recluido erudito, y el ermitaño.

Explanation

Guru-perceptor - means one who had administrated Guru-mantra; Guru means one who has taught knowledge; Guru means elders like father etc. Rulers means Kings, old means those who are older in age. Recluse means those people who have renounced from the worldly ways and are engaged in pleasing God. Scholars means those who are well read in religious scriptures like Vedas, Purans etc. Ascetic means those who have performed penance like Kruchhachandrayan Vrata and other penance. 

Our courteous followers are required to offer respect to them by rising from the seat, by offering Pranam with folded hand, by offering respectable seat to them, by welcoming them with great respect. If such followers would not practise as prescribed, then they would be in a great trouble. That is the meaning here. As we have read in the Bhagwat (Sixth Chapter) Indra-the King of Gods - lost his empire on not offering respect by rising from his own seat on arrival of great saint Brihaspati. In the eighth Skandha of Bhagwat it is said that Indradyumna was consigned to the birth of an elephant on insulting Agastya Muni. These are indicative of troubling times. If a disciple is old aged, and his Guru is young or in his youth, even then, the Guru deserves respect from his aged disciple. Vayu Puran says : Though the Guru may be young in his age, youthful disciples rise from their seat with suspended breath, and respect him to feel comfort. Valmiki, while extending piece of advice to Bharat in his Ramayan, says: Offer your Pranam to Guru, old people, ascetics, deities, guests, temple and dutiful Brahmins.

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Gujarati

અને ગુરુદેવને રાજા એમને સમીપે તથા સભાને વિષે પગ ઉપર પગ ચઢાવીને ન બેસવું તથા વસ્‍ત્રે કરીને ઢિંચણને બાંધી ન બેસવું.

Spanish

Nadie puede sentarse en una postura con un pie colocado sobre el muslo o con ambas rodillas atado con una correa de tela, en presencia del maestro, el rey y un ídolo de Dios o en la asamblea.

Explanation

One should not sit crossed leg. Crossed leg means by keeping the left foot on the thigh of the right leg or by keeping the right foot on the thigh of the left leg. One should not sit in such a position before or in front of his Guru, deities or a King. This prohibition includes this act against learned people, ascetics, scholars etc who have been mentioned in the previous shloka. The shloka indicates 'foot' in singular, therefore there is no objection in sitting in 'Padmasana' before such people. In a sabha too, sitting cross legged is not allowed. Smriti says : One should not sit in Veerasana ( a special posture of body befitting a warrior) or cross legged before a Acharya and those who are senior in age. Vashistha Muni explains the form of Veerasana. Veerasana means to fold a leg backward and then to keep another foot on that folded leg by crossing it. By a cloth means with a side cloth. One should not sit by wrapping a side-cloth around the back and both knees to make it a seat of comfort. Nobody should sit like that before Guru etc. Sadachar Deepak also forbids such acts.

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Gujarati

અને અમરા આશ્રિત જે સર્વે સતસંગી તેમણે પોતાના આચાર્ય સંગાથે કયારેય પણ વિવાદ ન કરવો અને પોતાના સામર્થ્‍ય પ્રમાણે અન્‍ન, ધન, વસ્ત્રાદિકે કરીને તે પોતાના આચાર્યને પૂજવા.

Spanish

Mis discípulos nunca entrará en discusiones con sus Acharyas. Pero deben cumplir Pooja a la Acharya ofreciéndole comida, dinero, ropa, etc de acuerdo a sus posibilidades.

Explanation

One should not enter into a controversial dicussion with his Guru. Here, controversial discussion means to argue, to ignore, to avoid or to enter in to a verbal fight. One should follow each and every word of his Guru. One should follow it with great respect. Not following the words of the Guru is treated as a breach of duty by the disciple. Sanat Kumar says that avoidance of the words of a Guru and criticism of scriptures are a breach of the religion by a disciple. It consigns such disciple to hell. Agastya Samhita says that the insult of the Guru implies serious trouble in the present Loka. It says: Those disciples who insult their Guru who is worth of worship and meditation, fall from their souls, friends and relatives. Oh Great Muni ! Those sinful and fallen people who are not obeying the words of the Guru, are always plunged in great troubles. 

Not only that, everybody should worship his Guru - Acharya with offerings like Anna (food), Dhana (money) and Vastra (clothes). Here the list is suffixed with 'etc'. It means, cow etc. could be given. Vishnu Rahasya says: As all Gods reside in a Guru, one should perform the Poojan of his Guru by the way of different offerings.

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Gujarati

અમારા જે આશ્રિત જન તેમણે પોતાના આચાર્યને આવતા સાંભળીને આદર થકી તત્કાળ સન્મુખ જવું અને તે આચાર્ય પોતાના ગામથી પાછા પધારે ત્યારે ગામની ભગોળ સુધી વળાવવા જવું.

Spanish

Al oír la noticia de la visita de Acharya, mis seguidores procederá a darle la bienvenida a la entrada del pueblo y en su partida le acompañara a las afueras de la aldea para despedirse.

Explanation

My followers should go forthwith with musical instruments etc to welcome Acharya to their village on hearing about the proposed arrival of Acharya. Moreover, on his departure from their village, they should accompany him to the outskirts of the village. In Madhaviya definition of Parashar Smriti it is said: On arrival of the Guru, one should go forthwith to welcome him and on his departure from the village should accompany him up to the outskirts of the village or up to the water place of the village. This is to show respect to him. Village includes town etc. The word welcome is suffixed with etc. Therefore it is to be understood that while welcoming him, gifts should be offered to the Acharya as a part of honouring welcome.

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Gujarati

અને ઘણુંક છે ફળ જેને વિષે એવું પણ જે કર્મ તૈ જો ધર્મ રહિત હોય, તો તેનું આચરણ ન જ કરવું, કેમ જે ધર્મ છે તેજ સર્વ પુરુષાર્થનો આપનારો છે, માટે કોઇક ફળના લોભે કરીને ધર્મનો ત્યાગ ન કરવો.

Spanish

Mis seguidores no caer en actos que son contrarios a los principios bíblicos, sin embargo fructífera que puede ser, por una de Swadharma solo puede producir todos los resultados deseados.

Explanation

Great reward or big monetary gain. If such return is available on performing certain act or work, but if such act or work is not approved of religion, then such act or work should not be carried out. Why ? Because, religion only is the truest giver of the desired fruits. No means of pleasure are non-available on performing religion. Parashar Smriti says: The act which is against the religion but is giver of great award, then a wise man should not perform such act. Because the happiness of this world and the world other than this is available only through religion. Fall from the religion destructs man.

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Gujarati

અને પૂર્વે થયા જે મોટા પુરુષ તેમણે પણ જો કયારેય અધર્માચરણ કર્યું હોય તો તેનું ગ્રહણ ન કરવું અને તેમણે જે ધર્માચરણ કર્યું હોય તો તેનું ગ્રહણ કરવું.

Spanish

Mis devotos se siga sólo los actos virtuosos de los grandes personajes del pasado, haciendo caso omiso de sus actos injustos.

Explanation

Past means of earlier times. Great men means those who were at the peak in penance, Yoga and splendour. Irreligious acts means infidelity, consumption of non-eatables etc. Such acts of those great people are not to be practised. The acts and courtesy which are divine and uncriticised are only authentic, therefore, gentleman should not practise unethical acts. They should not accept unethical acts. Ethical acts have been defined by Matsya Puran : Donation, truth, penance, generosity, knowledge, holy fire, worship and control on sense organs, these eight are the ethical aspects. The acts performed by Manu and Saptarshi etc Satpurusha (truthful people) have been described as ethical actions in all Manvantaras. The attributes of Dana (donation) should be known from there. The bad acts of a gentleman too are not acceptable. Shrimad Bhagwat says: The people follow the life of great people and earn emancipation. Therefore, Oh Jagadguru (greatest Preacher )! Bad acts are not good for great people. They too, should follow and practise the great path of religion, penance, Yoga, truth, mercy etc. This implies that the virtuous acts of great people are highly educative to us. Markandey Muni says in Shrimad Bhagwat : Usually great men are practising virtues to teach religion to the souls in human body. The practice of religion by the people, gives them pleasure. They praise such religious acts. In a similar way Bhishma had preached in Mokshadharm of Mahabharat : Oh King ! Religious people should not copy the acts performed by deities and Munis, and should not criticise such acts of deities and Munis. One who deeply ponders over, evaluates his own powers and then performs virtuous acts to earn happiness.

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Gujarati

અને કોઇની પણ જે ગૃહ્યવર્તા તે તો કોઇ ઠેકાણે પણ પ્રકાશ કરવી જ નહિ અને જે જીવનું જેવી રીતે સન્‍માન કરવું ઘટતું હોય તેનું તેવી રીતે જ સન્‍માન કરવું પણ સમદ્રષ્ટિએ કરીને એ મર્યાદાનું ઉલ્‍લંઘન કરવું નહિ.

Spanish

Mis devotos no tiene que revelar los secretos de los demás a nadie. Se dará aspectos debido a las personas que merecen (sobre la base de nacimiento, la calidad, la cualificación, la cultura y así sucesivamente) sin equiparar la baja con la alta.

Explanation

Of nobody means, neither of men or women and nor of impotents. Confidential means secret; the talk which deserves secrecy. Such talk should not be disclosed before anybody. Yagyavalkya Muni says: Do not disturb the core of anybody. It means that the details about anybody should not be disclosed. Naradji narrates the causes of God's love for him, in the scripture Narnarayan Akhyan, and while describing virtues says that the secret details of others should not be disclosed. 

Equality. Treat everybody equally. Same Brahm resides in every soul. Think on this line. Extend hospitality with that sense, irrespective of their good or bad qualities. That is desired courtesy, with a judgement of good and bad. These both cannot be treated equally, as it removes the basic difference between two. So wisdom should prevail in distinguishing both. This wisdom has been explained by Kapil to his mother. Living bodies are superior in comparison to inert. Bodies with soul are superior than those. The bodies with life, soul and mind are superior to those. The bodies with life, soul, mind and organs are superior to those. Then come those with the added attribute of touch sense; then comes the further addition of sense of taste, then comes the addition of sense of smell, then comes the sense of listening, then the sense of vision, then both the rows of teeth; then set of two legs, then come people divided in to four classes (Varna), then comes the Brahmin, then comes the Brahmin with the knowledge of Veda, then comes the Brahmin with the full interpretation of the meaning of Veda, then come those Vedic Brahmins who are capable of removing doubts in regard to Vedic interpretations, then come those who are practising religion, then are those who are fully detached to sense objects, then are those who are not acting against the religion, then come those who act without desire of fruits and dedicate such acts to God; they are supreme. They have laid their actions and the fruits of their actions at my feet. They have become free from the pride of doing. They have developed the sense of equality and balance. They are supreme. Nobody is greater then them.

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