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Brahma-khaṇḍa · Chapter 26

Chapter 26

Unit 26 of 276Brahma-khaṇḍa · Chapter 26Brahma-khaṇḍa · Chapter 261 source entries

Brahma-khaṇḍa · Chapter 26

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सौतिरुवाच ।। हरिस्तोत्रं च कवचं मन्त्रं पूजाविधिं परम् ।। हरं ययाचे देवर्षिर्ध्यानं च ज्ञानमेव च ।। १ ।। स्तोत्रं च कवचं मन्त्रं ध्यानं पूजाविधिं तथा ।। तत्प्राक्तनीयज्ञानं च ददौ तस्मै महेश्वरः ।। २ ।। सर्वं प्राप्य मुनिश्रेष्ठः परिपूर्णमनोरथः ।। उवाच प्रणतो भक्त्या गुरुं प्रणतवत्सलम् ।। ३ ।। नारद उवाच ।। आह्निकं ब्राह्मणानां च वद वेदविदां वर ।। स्वधर्मपालनं नित्यं यतो भवति नित्यशः ।। ४ ।। श्रीमहेश्वर उवाच ।। ब्राह्मे मुहूर्ते चोत्थाय बह्मरन्धस्थपङ्कजे ।। सूक्ष्मे सहस्रपत्रे स्वे निर्मले ग्लानिवर्जिते ।। ५ ।। रात्रिवासं परित्यज्य गुरुं तत्रैव चिन्तयेत् ।। व्याख्यामुद्राकरं प्रीतं सस्मितं शिष्यवत्सलम् ।। ६ ।। प्रसन्नवदनं शान्तं परितुष्टं निरन्तरम् ।। साक्षाद्ब्रह्मस्वरूपं च परमं चिन्तयेत्सदा ।। ७ ।। ध्यात्वैवं गुरुमाराध्य हृत्पद्मे निर्मले सिते ।। सहस्रपत्रे विस्तीर्णे देवमिष्टं विचिन्तयेत् ।। ८ ।। यस्य देवस्य यद्ध्यानं यद्रूपं तद्विचिन्तयेत् ।। गृहीत्वा तदनुज्ञां च कर्त्तव्यं समयोचितम् ।। ९ ।। आदौ ध्यात्वा गुरुं नत्वा संपूज्य विधिपूर्वकम् ।। पश्चात्तदाज्ञामादाय ध्यायेदिष्टं प्रपूजयेत् ।।1.26.१०।। गुरुप्रदर्शितो देवो मन्त्रपूजाविधिर्जपः ।। न देवेन गुरुर्दृष्टस्तस्माद्देवाद्गुरुः परः ।। ।। ११ ।। गुरुर्ब्रह्मा गुरुर्विष्णुर्गुरुर्देवो महेश्वरः ।। गुरुः प्रकृतिरीशाद्या गुरुश्चन्द्रोऽनलो रविः ।। १२ ।। गुरुर्वायुश्च वरुणो गुरुर्माता पिता सुहृत् ।। गुरुरेव परं ब्रह्म नास्ति पूज्यो गुरोः परः ।। १३ ।। अभीष्टदेवे रुष्टे च समर्थो रक्षणे गुरुः ।। न समर्था गुरौ रुष्टे रक्षणे सर्वदेवताः ।। १४ ।। यस्य तुष्टो गुरुः शश्वज्जयस्तस्य पदे पदे ।। यस्य रुष्टो गुरुस्तस्य सर्वनाशश्च सर्वदा ।। १५ ।। न संपूज्य गुरुं देवं यो मूढः पूजयेद् भ्रमात्।। ब्रह्महत्याशतं पापी लभते नात्र संशयः ।।१६।। सामवेदे च भगवानित्युवाच हरिः स्वयम्।। तस्मादभीष्टदेवाच्च गुरुः पूज्यतमः परः ।। १७ ।। गुरुमिष्टं स्वयं ध्यात्वा स्तुत्वा वै साधको मुने ।। निर्मलं स्थलमासाद्य विण्मूत्रं ह्युत्सृजेन्मुदा ।। १८ ।। जलं जलसमीपं च सरन्धं प्राणिसन्निधिम् ।। देवालयसमीपं च वृक्षमूलं च वर्त्म च ।। १९ ।। हलोत्कर्षस्थलं चैव सस्यक्षेत्रं च गोष्ठकम् ।। नदीकन्दरगर्भं च पुष्पोद्यानं च पंकिलम् ।। 1.26.२० ।। ग्रामाद्यभ्यन्तरं चैव नृणां गृहसमीपकम्।। शङ्कुं सेतुं शरवणं श्मशानं वह्निसन्निधिम् ।। २१ ।। क्रीडास्थलं महारण्यं मंचकाधःस्थलं तथा ।। वृक्षच्छायायुतं स्थानमन्तःप्राण्यवपर्णकम् ।।२२।। दूर्वास्थानं कुशस्थानं वल्मीकस्थानमेव च ।। वृक्षारोपणभूभिं च कार्यार्थं च परिष्कृतम् ।। २३ ।। एतत्सर्वं परित्यज्य सूर्य्यतापविवर्जितम् ।। कृत्वा गर्त्तं पुरीषं च मूत्रं च परिवर्जयेत् ।। २४ ।। पुरीषमूत्रोत्सर्गं च दिवा कुर्यादुदङ्मुखः ।। पश्चिमाभिमुखो रात्रौ सन्ध्यायां दक्षिणामुखः ।। २५ ।। मौनी भूत्वा च निश्वासं यथा गन्धो न सञ्चरेत् ।। त्यक्त्वा मृदा समाच्छाद्य शौचं कुर्य्याद्विचक्षणः ।।२६।। कृत्वा तु लोष्टशौचं च जलशौचं ततः परम् ।। मृद्युक्तं तज्जलं चैव तत्प्रमाणं निशामय ।। ।। २७ ।। एकां लिङ्गे मृदं दद्याद्वामहस्ते चतुष्टयम् ।। उभयोर्हस्तयोर्द्वे तु मूत्रशौचं प्रकीर्तितम् ।। २८ ।। मूत्रशौचं द्विगुणितं मैधुनानन्तरं यदि ।। मैथुनानन्तरं यद्वा मूत्रशौचं चतुर्गुणम् ।। २९ ।। एका लिङ्गे गुदे तिस्रस्तथा वामकरे दश ।। उभयोः सप्त दातव्याः पादः षष्ठेन शुध्यति ।। 1.26.३० ।। पुरीषशौचं विप्राणां गृहिणामिदमेव च ।। विधवानां द्विगुणितं शौचमेव प्रकीर्त्तितम् ।। ३१ ।। यतीनां वैष्णवानां च ब्रह्मर्षेर्ब्रह्मचारिणाम् ।। चतुर्गुणं च गृहिणां तेषां शौचं प्रकीर्त्तितम् ।। ३२ ।। नो यावदुपनीयेत द्विजः शूद्रस्तथाऽङ्गना ।। गन्धलेपक्षयकरं तेषां शौचं प्रकीर्त्तितम् ।। ३३ ।। शौचं क्षत्रविशोश्चैव द्विजानां गृहिणां समम् ।। द्विगुणं वैष्णवादीनां मुनीनां परिकीर्तितम् ।। ३४ ।। न्यूनाधिकं न कर्तव्यं शौचं शुद्धिमभीप्सता ।। प्रायश्चित्तं प्रयुज्येत विहितातिक्रमे कृते ।। ३५ ।। शौचं तन्नियमं मत्तः सावधानं निशामय ।। मृच्छौचे च शुचिर्विप्रोऽप्यशुचिश्च व्यतिक्रमे ।। ३६ ।। वल्मीकमूषिकोत्खातां मृदमन्तर्जलां तथा ।। शौचावशिष्टां गेहाच्च न दद्यात्क्लेशसम्भवाम् ।। ३७ ।। अन्तःप्राण्यवपर्णां च हलोत्खातां विशेषतः ।। कुशमूलोत्थितां चैव दूर्वामूलोत्थितां तथा ।। ३८ ।। अश्वत्थमूलान्नीतां च तथैव शयनोत्थिताम् ।। चतुष्पथाच्च गोष्ठानां गोष्पदानां तथैव च।।३९।। शस्यस्थलानां क्षेत्राणामुद्यानानां मृदं त्यजेत् ।। स्नातो वाऽप्यथवाऽस्नातो विप्रः शौचेन शुध्यति ।। 1.26.४० ।। शौचहीनोऽशुचिर्नित्यमनर्हः सर्वकर्मसु ।। कृत्वा शौचमिदं विप्रो सुखं प्रक्षालयेत्सुधीः ।। ४१ ।। आदौ षोडशगण्डूषैर्मुखशुद्धिं विधाय च ।। दन्तकाष्ठेन दन्तं च तत्पश्चात्परिमार्जयेत् ।।४२।। पुनः षोडशगण्डूषैर्मुखशुद्धिं समाचरेत् ।। दन्तमार्जनकाष्ठानां नियमं शृणु नारद ।।४३।। निरूपितं सामवेदे हरिणा चाह्निकक्रमे ।। अपामार्गं सिन्धुवारमाम्रं च करवीरकम्।।४४।। खदिरं च शिरीषं च जातिपुन्नागशालकम् ।। अशोकमर्जुनं चैव क्षीरिवृक्षं कदम्बकम् ।।४५।। जम्बूकं बकुलं तोक्मं पलाशं च प्रशस्तकम् ।। बदरीं पारिभद्रं च मन्दारं शाल्मलिं तथा।।४६ ।। वृक्षं कण्टकयुक्तं च लतादि परिवर्जयेत् ।। पिप्पलं च प्रियालं च तिन्ति डीकं च तालकम् ।।४७।। खर्जूरं नारिकेलं च तालं च परिवर्जयेत् ।। दन्तशौचविहीनश्च सर्वशौचविहीनकः ।।४८।। शौचहीनोऽशुचि र्नित्यमनर्हः सर्वकर्मसु ।। कृत्वा शौचं शुचिर्विप्रो धृत्वा धौते च वाससी ।। ४९ ।। प्रक्षाल्य पादावाचम्य प्रातःसन्ध्यां समाचरेत्।। एवं त्रिसंध्यं संध्यां च कुरुते कुलजो द्विजः ।। 1.26.५० ।। स स्नातः सर्वतीर्थेषु त्रिसन्ध्यं यः समाचरेत् ।। सन्ध्यात्रितयहीनस्स्यादनर्हः सर्वकर्मसु ।। ५१ ।। यदह्ना कुरुते कर्म न तस्य फलभाग्भवेत् ।। नोपतिष्ठति यः पूर्वां नोपास्ते यस्तु पश्चिमाम् ।। ५२ ।। स शूद्रवद्बहिष्कार्य्यः सर्वस्माद्द्विजकर्मणः ।। पूर्वां सन्ध्यां परित्यज्य मध्यमां पश्चिमां तथा ।।५३।। ब्रह्महत्यामात्महत्यां प्रत्यहं लभते द्विजः ।। एकदशीविहीनो यः सन्ध्याहीनश्च यो द्विजः ।। ५४ ।। कल्पं व्रजेत्कालसूत्रं यथा हि वृषलीपतिः ।। प्रातःसन्ध्यां विधायैवं गुरुमिष्टं सुरं रविम् ।।५५ ।। ब्रह्माणमीशं विष्णुं च मायां पद्मां सरस्वतीम् ।। प्रणम्य गुरुमाज्यं च दर्पणं मधु काञ्चनम्।।५६।। स्पृष्ट्वा स्नानादिकं काले कुर्यात्साधकसत्तमः ।। पुष्करिण्यां तु वाप्यां तु यदा स्नानं समाचरेत् ।। ५७ ।। समुद्धृत्य पञ्चपिण्डानादौ धर्मी विचक्षणः ।। नद्यां नदे कन्दरे वा तीर्थे वा स्नानमाचरेत् ।। ५८ ।। कुर्य्यात्स्नात्वा तु सङ्कल्पं ततः स्नानं पुनर्मुने ।। श्रीकृष्णप्रीतिकामश्च वैष्णवानां महात्मनाम् ।। ५९ ।। सङ्कल्पो गृहिणां चैव कृतपातकनाशकः ।। विप्रः कृत्वा तु सङ्कल्पं मृदं गात्रे प्रलेपयेत् ।। 1.26.६० ।। वेदोक्तमन्त्रेणानेन देहशुद्धिकृते नरः ।। अश्वक्रान्ते रथक्रांते विष्णुक्रान्ते वसुन्धरे ।। ६१ ।। मृत्तिके हर मे पापं यन्मया दुष्कृतं कृतम् ।। उद्धृतासि वराहेण कृष्णेन शतबाहुना ।। ६२ ।। आरुह्य मम गात्राणि सर्वं पापं प्रमोचय ।। पुण्यं देहि महाभागे स्नानानुज्ञां कुरुष्व माम् ।। ६३ ।। इत्युक्त्वा च जले नाभिप्रमाणे मन्त्रपूर्वकम् ।। चतुर्हस्तप्रमाणां च कृत्वा मण्डलिका शुभाम् ।। ६४ ।। तीर्थान्यावाहयेत्तत्र हस्तं दत्त्वा तपोधन ।। यानि यानि च तीर्थानि सर्वाणि कथयामि ते ।। ६५ ।। गङ्गे च यमुने चैव गोदावरि सरस्वति ।। नर्मदे सिन्धु कावेरि जलेऽस्मिन्सन्निधिं कुरु ।। ६६ ।। नलिनी नन्दिनी सीता मालिनी च महापगा।। विष्णुपादाब्जसम्भूता गङ्गा त्रिपथगामिनी ।। ६७ ।। पद्मावती भोगवती स्वर्णरेखा च कौशिकी ।। दक्षा पृथ्वी च सुभगा विश्वकाया शिवामृता ।। ६८ ।। विद्याधरी सुप्रसन्ना तथा लोकप्रसाधिनी ।। क्षेमा च वैष्णवी शान्ता शान्तिदा गोमती सती ।। ६९ ।। सावित्री तुलसी दुर्गा महालक्ष्मीः सरस्वती ।। कृष्णप्राणाधिका राधा लोपामुद्रा दितीरतिः ।।1.26.७०।। अहल्या चादितिः संज्ञा स्वधा स्वाहाऽप्यरुन्धती ।। शतरूपा देवहूतिरित्याद्याः संस्मरेत्सुधीः ।। ७१ ।। स्नात्वा स्नात्वा महापूतः कुर्य्यात्तु तिलक बुधः ।। बाह्वोर्मूले ललाटे च कण्ठदेशे च वक्षसि ।। ७२ ।। स्नानं दानं तपो होमो देवतापितृकर्म च ।। तत्सर्वं निष्फलं याति लला टे तिलकं विना।। ७३ ।। ब्राह्मणस्तिलकं कृत्वा कुर्य्यात्सन्ध्यां च तर्पणम् ।। नमस्कृत्य सुरान्भक्त्या गृहं गच्छेन्मुदाऽन्वितः ।।७४।। प्रक्षाल्य पादौ यत्नेन धृत्वा धौते च वाससी ।। मन्दिरं प्रविशेत्प्राज्ञ इत्याह हरिरेव च ।। ७५ ।। विना पादक्षालनं यः स्नात्वा विशति मन्दिरम् ।। तस्य स्नानादिकं नष्टं जपहोमादिपञ्चकम् ।। ७६ ।। परिधाय स्निग्धवस्त्रं गृहं च प्रविशेद्गृही ।। रुष्टा लक्ष्मीर्गृहा द्याति शापं दत्त्वा सुदारुणम्।। ७७ ।। जङ्घोर्ध्वतश्च यो विप्रः पादौ प्रक्षालयेद्यदा ।। तावद्भवति चाण्डालो यावद्गङ्गां न पश्यति ।। ७८ ।। उपविश्यासने ब्रह्मञ्छुचिराचम्य साधकः ।। पूजां कुर्य्यात्तु वेदोक्ता भक्तियुक्तो हि संयतः ।। ७९ ।। शालग्रामे मणौ मन्त्रे प्रतिमायां जले स्थले ।। गोपृष्ठे वा गुरौ विप्रे प्रशस्तमर्चनं हरेः ।। 1.26.८० ।। सर्वेषु शस्ता पूजा च शालग्रामे च नारद ।। सुराणामेव सर्वेषां यत्राधिष्ठानमेव च ।।८१ ।। स स्नातः सर्वतीर्थेषु सर्वयज्ञेषु दीक्षितः ।। शालग्रामोदकेनैव योऽभिषेकं समाचरेत् ।। ८२ ।। शालग्रामजलं भक्त्या नित्यमश्नाति यो नरः ।। जीवन्मुक्तः स च भवेद्यात्यन्ते कृष्णमन्दिरम् ।। ८३ ।। शालग्रामशिलाचक्रं यत्र तिष्ठति नारद ।। सचक्रो भगवांस्तत्र सर्वतीर्थानि निश्चितम् ।। ८४ ।। तत्र यो हि मृतो देही ज्ञानाज्ञानेन दैवतः ।। रत्ननिर्मितयानेन स याति श्रीहरेः पदम् ।। ८५ ।। शालग्रामं विनाऽन्यत्र कः साधुः पूजयेद्धरिम् ।। कृत्वा तत्र हरेः पूजां परिपूर्णं फलं लभेत्।। ।। ८६ ।। पूजाधारश्च कथितः श्रूयतां पूजनक्रमः ।। हरेः पूजां बहुमतां कथयामि यथागमम् ।। ८७ ।। कश्चिद्ददाति हरये चोपचारांश्च षोडश ।। सुन्दराणि पवित्राणि नित्यं भक्त्या च वैष्णवः ।। ८८ ।। कश्चिद्द्वादश वस्तूनि पञ्च वस्तूनि कश्चन ।। येषामेव यथा शक्तिर्भक्तिर्मूलं च पूजने ।।८९।। आसनं वसनं पाद्यमर्घ्यमाचमनीयकम् ।। पुष्पं चन्दनधूपं च दीपं नैवेद्यमुत्तमम् ।। 1.26.९० ।। गन्धं माल्यं च शय्यां च ललितां सुविलक्षणाम् ।। जलमन्नं च ताम्बूलं साधारं देयमेव च ।। ९१ ।। गन्धान्नतल्पताम्बूलं विना द्रव्याणि द्वादश ।। पाद्यार्घ्यजलनैवेद्यपुष्पाण्येतानि पंच च ।। ९२ ।। सर्वाण्येतानि मूलेन दद्यात्साधकसत्तमः ।। गुरूपदिष्टं मूलं च प्रशस्तं सर्वकर्मसु ।। ९३ ।। आदौ कृत्वा भूतशुद्धिं प्राणायामं ततः परम् ।। अङ्गप्रत्यङ्गयोर्न्यासं मन्त्रन्यासं ततः परम् ।।९४।। वर्णन्यासं विनिर्वर्त्य चार्घ्यपात्रं विनिर्दिशेत् ।। त्रिकोणमण्डलं कृत्वा तत्र कूर्मं प्रपूजयेत् ।। ९५।। जलेनापूर्य्य शङ्खं च तत्र संस्थापयेद्द्विजः ।। जलं संपूज्य विधिवत्तीर्थान्यावाहयेत्तत्तः ।। ९६ ।। पूजोपकरणं तेन जलेन क्षालयेत्पुनः ।। ततो गृहीत्वा पुष्पं च कृत्वा योगासनं शुचिः ।। ९७ ।। ध्यानेन गुरुदत्तेन ध्यायेत्कृष्णमनन्यधीः ।। ध्यात्वा पाद्यादिकं सर्वं दद्यान्मूलेन साधकः ।। ९८ ।। अङ्ग प्रत्यङ्गदेवं च तन्त्रोक्तं पूजयेद्धरिम् ।। मूलं जप्त्वा यथाशक्ति देवमन्त्रं विसर्जयेत् ।। ९९ ।। दत्त्वोपहारं विविधं स्तुत्वा च कवचं पठेत् ।। ततः कृत्वा परीहारं मूर्ध्ना च प्रणमेद्भुवि ।।1.26.१००।। कृत्वा वै देवपूजां च यज्ञं कुर्य्याद्विचक्षणः ।। श्रौतस्मार्त्ताग्नियुक्तं च बलिं दद्यात्ततो मुने ।। १०१ ।। नित्यश्राद्धं यथाशक्ति दानं वित्तानुरूपकम् ।। कृत्वा कृती स विहरेत्क्रम एष श्रुतौ श्रुतः ।। १०२।। इति ते कथितं सर्वं वेदोक्तं सूत्रमुत्तमम् ।। आह्निकस्य च विप्राणां किं भूयः श्रोतुमिच्छसि।।१०३।। इति श्रीब्रह्मवैवर्त्ते महापुराणे ब्रह्मखण्डे शिवनारदसंवादे आह्निकनिरूपणं नाम षड्विंशतितमोऽध्यायः ।। २६ ।।

sautiruvāca || haristotraṃ ca kavacaṃ mantraṃ pūjāvidhiṃ param || haraṃ yayāce devarṣirdhyānaṃ ca jñānameva ca || 1 || stotraṃ ca kavacaṃ mantraṃ dhyānaṃ pūjāvidhiṃ tathā || tatprāktanīyajñānaṃ ca dadau tasmai maheśvaraḥ || 2 || sarvaṃ prāpya muniśreṣṭhaḥ paripūrṇamanorathaḥ || uvāca praṇato bhaktyā guruṃ praṇatavatsalam || 3 || nārada uvāca || āhnikaṃ brāhmaṇānāṃ ca vada vedavidāṃ vara || svadharmapālanaṃ nityaṃ yato bhavati nityaśaḥ || 4 || śrīmaheśvara uvāca || brāhme muhūrte cotthāya bahmarandhasthapaṅkaje || sūkṣme sahasrapatre sve nirmale glānivarjite || 5 || rātrivāsaṃ parityajya guruṃ tatraiva cintayet || vyākhyāmudrākaraṃ prītaṃ sasmitaṃ śiṣyavatsalam || 6 || prasannavadanaṃ śāntaṃ parituṣṭaṃ nirantaram || sākṣādbrahmasvarūpaṃ ca paramaṃ cintayetsadā || 7 || dhyātvaivaṃ gurumārādhya hṛtpadme nirmale site || sahasrapatre vistīrṇe devamiṣṭaṃ vicintayet || 8 || yasya devasya yaddhyānaṃ yadrūpaṃ tadvicintayet || gṛhītvā tadanujñāṃ ca karttavyaṃ samayocitam || 9 || ādau dhyātvā guruṃ natvā saṃpūjya vidhipūrvakam || paścāttadājñāmādāya dhyāyediṣṭaṃ prapūjayet ||1.26.10|| gurupradarśito devo mantrapūjāvidhirjapaḥ || na devena gururdṛṣṭastasmāddevādguruḥ paraḥ || || 11 || gururbrahmā gururviṣṇurgururdevo maheśvaraḥ || guruḥ prakṛtirīśādyā guruścandro'nalo raviḥ || 12 || gururvāyuśca varuṇo gururmātā pitā suhṛt || gurureva paraṃ brahma nāsti pūjyo guroḥ paraḥ || 13 || abhīṣṭadeve ruṣṭe ca samartho rakṣaṇe guruḥ || na samarthā gurau ruṣṭe rakṣaṇe sarvadevatāḥ || 14 || yasya tuṣṭo guruḥ śaśvajjayastasya pade pade || yasya ruṣṭo gurustasya sarvanāśaśca sarvadā || 15 || na saṃpūjya guruṃ devaṃ yo mūḍhaḥ pūjayed bhramāt|| brahmahatyāśataṃ pāpī labhate nātra saṃśayaḥ ||16|| sāmavede ca bhagavānityuvāca hariḥ svayam|| tasmādabhīṣṭadevācca guruḥ pūjyatamaḥ paraḥ || 17 || gurumiṣṭaṃ svayaṃ dhyātvā stutvā vai sādhako mune || nirmalaṃ sthalamāsādya viṇmūtraṃ hyutsṛjenmudā || 18 || jalaṃ jalasamīpaṃ ca sarandhaṃ prāṇisannidhim || devālayasamīpaṃ ca vṛkṣamūlaṃ ca vartma ca || 19 || halotkarṣasthalaṃ caiva sasyakṣetraṃ ca goṣṭhakam || nadīkandaragarbhaṃ ca puṣpodyānaṃ ca paṃkilam || 1.26.20 || grāmādyabhyantaraṃ caiva nṛṇāṃ gṛhasamīpakam|| śaṅkuṃ setuṃ śaravaṇaṃ śmaśānaṃ vahnisannidhim || 21 || krīḍāsthalaṃ mahāraṇyaṃ maṃcakādhaḥsthalaṃ tathā || vṛkṣacchāyāyutaṃ sthānamantaḥprāṇyavaparṇakam ||22|| dūrvāsthānaṃ kuśasthānaṃ valmīkasthānameva ca || vṛkṣāropaṇabhūbhiṃ ca kāryārthaṃ ca pariṣkṛtam || 23 || etatsarvaṃ parityajya sūryyatāpavivarjitam || kṛtvā garttaṃ purīṣaṃ ca mūtraṃ ca parivarjayet || 24 || purīṣamūtrotsargaṃ ca divā kuryādudaṅmukhaḥ || paścimābhimukho rātrau sandhyāyāṃ dakṣiṇāmukhaḥ || 25 || maunī bhūtvā ca niśvāsaṃ yathā gandho na sañcaret || tyaktvā mṛdā samācchādya śaucaṃ kuryyādvicakṣaṇaḥ ||26|| kṛtvā tu loṣṭaśaucaṃ ca jalaśaucaṃ tataḥ param || mṛdyuktaṃ tajjalaṃ caiva tatpramāṇaṃ niśāmaya || || 27 || ekāṃ liṅge mṛdaṃ dadyādvāmahaste catuṣṭayam || ubhayorhastayordve tu mūtraśaucaṃ prakīrtitam || 28 || mūtraśaucaṃ dviguṇitaṃ maidhunānantaraṃ yadi || maithunānantaraṃ yadvā mūtraśaucaṃ caturguṇam || 29 || ekā liṅge gude tisrastathā vāmakare daśa || ubhayoḥ sapta dātavyāḥ pādaḥ ṣaṣṭhena śudhyati || 1.26.30 || purīṣaśaucaṃ viprāṇāṃ gṛhiṇāmidameva ca || vidhavānāṃ dviguṇitaṃ śaucameva prakīrttitam || 31 || yatīnāṃ vaiṣṇavānāṃ ca brahmarṣerbrahmacāriṇām || caturguṇaṃ ca gṛhiṇāṃ teṣāṃ śaucaṃ prakīrttitam || 32 || no yāvadupanīyeta dvijaḥ śūdrastathā'ṅganā || gandhalepakṣayakaraṃ teṣāṃ śaucaṃ prakīrttitam || 33 || śaucaṃ kṣatraviśoścaiva dvijānāṃ gṛhiṇāṃ samam || dviguṇaṃ vaiṣṇavādīnāṃ munīnāṃ parikīrtitam || 34 || nyūnādhikaṃ na kartavyaṃ śaucaṃ śuddhimabhīpsatā || prāyaścittaṃ prayujyeta vihitātikrame kṛte || 35 || śaucaṃ tanniyamaṃ mattaḥ sāvadhānaṃ niśāmaya || mṛcchauce ca śucirvipro'pyaśuciśca vyatikrame || 36 || valmīkamūṣikotkhātāṃ mṛdamantarjalāṃ tathā || śaucāvaśiṣṭāṃ gehācca na dadyātkleśasambhavām || 37 || antaḥprāṇyavaparṇāṃ ca halotkhātāṃ viśeṣataḥ || kuśamūlotthitāṃ caiva dūrvāmūlotthitāṃ tathā || 38 || aśvatthamūlānnītāṃ ca tathaiva śayanotthitām || catuṣpathācca goṣṭhānāṃ goṣpadānāṃ tathaiva ca||39|| śasyasthalānāṃ kṣetrāṇāmudyānānāṃ mṛdaṃ tyajet || snāto vā'pyathavā'snāto vipraḥ śaucena śudhyati || 1.26.40 || śaucahīno'śucirnityamanarhaḥ sarvakarmasu || kṛtvā śaucamidaṃ vipro sukhaṃ prakṣālayetsudhīḥ || 41 || ādau ṣoḍaśagaṇḍūṣairmukhaśuddhiṃ vidhāya ca || dantakāṣṭhena dantaṃ ca tatpaścātparimārjayet ||42|| punaḥ ṣoḍaśagaṇḍūṣairmukhaśuddhiṃ samācaret || dantamārjanakāṣṭhānāṃ niyamaṃ śṛṇu nārada ||43|| nirūpitaṃ sāmavede hariṇā cāhnikakrame || apāmārgaṃ sindhuvāramāmraṃ ca karavīrakam||44|| khadiraṃ ca śirīṣaṃ ca jātipunnāgaśālakam || aśokamarjunaṃ caiva kṣīrivṛkṣaṃ kadambakam ||45|| jambūkaṃ bakulaṃ tokmaṃ palāśaṃ ca praśastakam || badarīṃ pāribhadraṃ ca mandāraṃ śālmaliṃ tathā||46 || vṛkṣaṃ kaṇṭakayuktaṃ ca latādi parivarjayet || pippalaṃ ca priyālaṃ ca tinti ḍīkaṃ ca tālakam ||47|| kharjūraṃ nārikelaṃ ca tālaṃ ca parivarjayet || dantaśaucavihīnaśca sarvaśaucavihīnakaḥ ||48|| śaucahīno'śuci rnityamanarhaḥ sarvakarmasu || kṛtvā śaucaṃ śucirvipro dhṛtvā dhaute ca vāsasī || 49 || prakṣālya pādāvācamya prātaḥsandhyāṃ samācaret|| evaṃ trisaṃdhyaṃ saṃdhyāṃ ca kurute kulajo dvijaḥ || 1.26.50 || sa snātaḥ sarvatīrtheṣu trisandhyaṃ yaḥ samācaret || sandhyātritayahīnassyādanarhaḥ sarvakarmasu || 51 || yadahnā kurute karma na tasya phalabhāgbhavet || nopatiṣṭhati yaḥ pūrvāṃ nopāste yastu paścimām || 52 || sa śūdravadbahiṣkāryyaḥ sarvasmāddvijakarmaṇaḥ || pūrvāṃ sandhyāṃ parityajya madhyamāṃ paścimāṃ tathā ||53|| brahmahatyāmātmahatyāṃ pratyahaṃ labhate dvijaḥ || ekadaśīvihīno yaḥ sandhyāhīnaśca yo dvijaḥ || 54 || kalpaṃ vrajetkālasūtraṃ yathā hi vṛṣalīpatiḥ || prātaḥsandhyāṃ vidhāyaivaṃ gurumiṣṭaṃ suraṃ ravim ||55 || brahmāṇamīśaṃ viṣṇuṃ ca māyāṃ padmāṃ sarasvatīm || praṇamya gurumājyaṃ ca darpaṇaṃ madhu kāñcanam||56|| spṛṣṭvā snānādikaṃ kāle kuryātsādhakasattamaḥ || puṣkariṇyāṃ tu vāpyāṃ tu yadā snānaṃ samācaret || 57 || samuddhṛtya pañcapiṇḍānādau dharmī vicakṣaṇaḥ || nadyāṃ nade kandare vā tīrthe vā snānamācaret || 58 || kuryyātsnātvā tu saṅkalpaṃ tataḥ snānaṃ punarmune || śrīkṛṣṇaprītikāmaśca vaiṣṇavānāṃ mahātmanām || 59 || saṅkalpo gṛhiṇāṃ caiva kṛtapātakanāśakaḥ || vipraḥ kṛtvā tu saṅkalpaṃ mṛdaṃ gātre pralepayet || 1.26.60 || vedoktamantreṇānena dehaśuddhikṛte naraḥ || aśvakrānte rathakrāṃte viṣṇukrānte vasundhare || 61 || mṛttike hara me pāpaṃ yanmayā duṣkṛtaṃ kṛtam || uddhṛtāsi varāheṇa kṛṣṇena śatabāhunā || 62 || āruhya mama gātrāṇi sarvaṃ pāpaṃ pramocaya || puṇyaṃ dehi mahābhāge snānānujñāṃ kuruṣva mām || 63 || ityuktvā ca jale nābhipramāṇe mantrapūrvakam || caturhastapramāṇāṃ ca kṛtvā maṇḍalikā śubhām || 64 || tīrthānyāvāhayettatra hastaṃ dattvā tapodhana || yāni yāni ca tīrthāni sarvāṇi kathayāmi te || 65 || gaṅge ca yamune caiva godāvari sarasvati || narmade sindhu kāveri jale'sminsannidhiṃ kuru || 66 || nalinī nandinī sītā mālinī ca mahāpagā|| viṣṇupādābjasambhūtā gaṅgā tripathagāminī || 67 || padmāvatī bhogavatī svarṇarekhā ca kauśikī || dakṣā pṛthvī ca subhagā viśvakāyā śivāmṛtā || 68 || vidyādharī suprasannā tathā lokaprasādhinī || kṣemā ca vaiṣṇavī śāntā śāntidā gomatī satī || 69 || sāvitrī tulasī durgā mahālakṣmīḥ sarasvatī || kṛṣṇaprāṇādhikā rādhā lopāmudrā ditīratiḥ ||1.26.70|| ahalyā cāditiḥ saṃjñā svadhā svāhā'pyarundhatī || śatarūpā devahūtirityādyāḥ saṃsmaretsudhīḥ || 71 || snātvā snātvā mahāpūtaḥ kuryyāttu tilaka budhaḥ || bāhvormūle lalāṭe ca kaṇṭhadeśe ca vakṣasi || 72 || snānaṃ dānaṃ tapo homo devatāpitṛkarma ca || tatsarvaṃ niṣphalaṃ yāti lalā ṭe tilakaṃ vinā|| 73 || brāhmaṇastilakaṃ kṛtvā kuryyātsandhyāṃ ca tarpaṇam || namaskṛtya surānbhaktyā gṛhaṃ gacchenmudā'nvitaḥ ||74|| prakṣālya pādau yatnena dhṛtvā dhaute ca vāsasī || mandiraṃ praviśetprājña ityāha harireva ca || 75 || vinā pādakṣālanaṃ yaḥ snātvā viśati mandiram || tasya snānādikaṃ naṣṭaṃ japahomādipañcakam || 76 || paridhāya snigdhavastraṃ gṛhaṃ ca praviśedgṛhī || ruṣṭā lakṣmīrgṛhā dyāti śāpaṃ dattvā sudāruṇam|| 77 || jaṅghordhvataśca yo vipraḥ pādau prakṣālayedyadā || tāvadbhavati cāṇḍālo yāvadgaṅgāṃ na paśyati || 78 || upaviśyāsane brahmañchucirācamya sādhakaḥ || pūjāṃ kuryyāttu vedoktā bhaktiyukto hi saṃyataḥ || 79 || śālagrāme maṇau mantre pratimāyāṃ jale sthale || gopṛṣṭhe vā gurau vipre praśastamarcanaṃ hareḥ || 1.26.80 || sarveṣu śastā pūjā ca śālagrāme ca nārada || surāṇāmeva sarveṣāṃ yatrādhiṣṭhānameva ca ||81 || sa snātaḥ sarvatīrtheṣu sarvayajñeṣu dīkṣitaḥ || śālagrāmodakenaiva yo'bhiṣekaṃ samācaret || 82 || śālagrāmajalaṃ bhaktyā nityamaśnāti yo naraḥ || jīvanmuktaḥ sa ca bhavedyātyante kṛṣṇamandiram || 83 || śālagrāmaśilācakraṃ yatra tiṣṭhati nārada || sacakro bhagavāṃstatra sarvatīrthāni niścitam || 84 || tatra yo hi mṛto dehī jñānājñānena daivataḥ || ratnanirmitayānena sa yāti śrīhareḥ padam || 85 || śālagrāmaṃ vinā'nyatra kaḥ sādhuḥ pūjayeddharim || kṛtvā tatra hareḥ pūjāṃ paripūrṇaṃ phalaṃ labhet|| || 86 || pūjādhāraśca kathitaḥ śrūyatāṃ pūjanakramaḥ || hareḥ pūjāṃ bahumatāṃ kathayāmi yathāgamam || 87 || kaściddadāti haraye copacārāṃśca ṣoḍaśa || sundarāṇi pavitrāṇi nityaṃ bhaktyā ca vaiṣṇavaḥ || 88 || kaściddvādaśa vastūni pañca vastūni kaścana || yeṣāmeva yathā śaktirbhaktirmūlaṃ ca pūjane ||89|| āsanaṃ vasanaṃ pādyamarghyamācamanīyakam || puṣpaṃ candanadhūpaṃ ca dīpaṃ naivedyamuttamam || 1.26.90 || gandhaṃ mālyaṃ ca śayyāṃ ca lalitāṃ suvilakṣaṇām || jalamannaṃ ca tāmbūlaṃ sādhāraṃ deyameva ca || 91 || gandhānnatalpatāmbūlaṃ vinā dravyāṇi dvādaśa || pādyārghyajalanaivedyapuṣpāṇyetāni paṃca ca || 92 || sarvāṇyetāni mūlena dadyātsādhakasattamaḥ || gurūpadiṣṭaṃ mūlaṃ ca praśastaṃ sarvakarmasu || 93 || ādau kṛtvā bhūtaśuddhiṃ prāṇāyāmaṃ tataḥ param || aṅgapratyaṅgayornyāsaṃ mantranyāsaṃ tataḥ param ||94|| varṇanyāsaṃ vinirvartya cārghyapātraṃ vinirdiśet || trikoṇamaṇḍalaṃ kṛtvā tatra kūrmaṃ prapūjayet || 95|| jalenāpūryya śaṅkhaṃ ca tatra saṃsthāpayeddvijaḥ || jalaṃ saṃpūjya vidhivattīrthānyāvāhayettattaḥ || 96 || pūjopakaraṇaṃ tena jalena kṣālayetpunaḥ || tato gṛhītvā puṣpaṃ ca kṛtvā yogāsanaṃ śuciḥ || 97 || dhyānena gurudattena dhyāyetkṛṣṇamananyadhīḥ || dhyātvā pādyādikaṃ sarvaṃ dadyānmūlena sādhakaḥ || 98 || aṅga pratyaṅgadevaṃ ca tantroktaṃ pūjayeddharim || mūlaṃ japtvā yathāśakti devamantraṃ visarjayet || 99 || dattvopahāraṃ vividhaṃ stutvā ca kavacaṃ paṭhet || tataḥ kṛtvā parīhāraṃ mūrdhnā ca praṇamedbhuvi ||1.26.100|| kṛtvā vai devapūjāṃ ca yajñaṃ kuryyādvicakṣaṇaḥ || śrautasmārttāgniyuktaṃ ca baliṃ dadyāttato mune || 101 || nityaśrāddhaṃ yathāśakti dānaṃ vittānurūpakam || kṛtvā kṛtī sa viharetkrama eṣa śrutau śrutaḥ || 102|| iti te kathitaṃ sarvaṃ vedoktaṃ sūtramuttamam || āhnikasya ca viprāṇāṃ kiṃ bhūyaḥ śrotumicchasi||103|| iti śrībrahmavaivartte mahāpurāṇe brahmakhaṇḍe śivanāradasaṃvāde āhnikanirūpaṇaṃ nāma ṣaḍviṃśatitamo'dhyāyaḥ || 26 ||

English translation

Daily routine and method of adoration Saiiti said—The sage Narada then prayed to Siva to enlighten him on the stotra of lord Hari, his kavaca, his mantra and the best of the method of his adoration, including meditation and the knowledge of tattva.

mRmuhHKkj; I Mahesvara on his part bestowed on him the knowledge of stotra, kavaca, mantra meditation and method of adoration. Narada the best of the sages felt that all his wishes have been fulfilled.

Thereafter he bowing at his feet and his mind filled with devotion, spoke to his Guru, Who was always kind to the devotees.

Narada said—O lord you are best of the gods and therefore you kindly enlighten me on the method for the performing of daily routine of a Brahmana and other daily prayers.

Lord Mahesvara said—One should get up early in the morning (at four o'clock) from the bed and changing his clothes he should meditate with his spiritual, unblemished, spotless mind, seated over the lotus of thousand petals and meditate upon his teacher, he should conceive that his teacher as seated over the thousand petaled lotus in Brahmarandhra. He is wearing a serene smile and is in Vyakhyana-mudra; his hand is raised. He is quite compassionate for his pupil, he had a smiling face, he always remains peaceful and satisfied and happens to be the form of the lord eternal. One should adore the lord in this manner. Thus meditating in the mind, one should adore his teacher. Thereafter he should meditate upon his family-god, always seated, being blissful, spotless clean, adorned with a thousand petals and having a heart like lotus.

Which ever of gods has been described in a particular manner, one should adore him According to the routine, one should first bow before his teacher, offering him his salutation.

Then he should be adored in a proper manner.

And he should then start adoring the family-god with the pennission of the teacher. The teacher only makes the correct form of the god to appear before you. He also reveals the mantras of the family god and also describes the fonn of adoration besides other details. Guru is well aware of the family god but the family god is not aware of the teacher and as such the teacher happens to be superior than the family god.

That is why it is stated that Brahma is the teacher, Visnu is the teacher, lord Siva is the teacher. Teacher has a divine nature beside the sun and the moon.

Teacher happens to be the wind-god, Varuna, the mother and the father, a friend as well the eternal Brahman. Therefore no one else is more adorable then the teacher.

The teacher is in a ppsition to save one from the wrath of the enraged gods but when the teacher gets enraged all the gods combined cannot save him. The one who keeps the teacher pleased he meets with the success at every step and the one on whom the teacher get annoyed he has to face total destruction always. A food who adorned other gods in preference to the teachers that sinful person attains the sin of Brahmahatyd, There is no doubt about it, It has been recorded in the Samaveda by lord Visnu himself. Similarly the teacher is more adorable than the gods.

Thus first adoring the Guru and then the family god, one should leave the place and free himself from the daily routine, One should drop refuse or urine away from the abodes of the people, the land near the water or j near the temple of the god or the root of a tree or I the road, ploughed field, the land over which seeds are sown, the cow shed, the river, inside of a mountain cave, orchards, swamps, the land inside the villages the places surrounding the human habitation or those surrounding pillars or the poles, the bridges, forest of reeds, the cremation ground, the ground near fire, the thick forest, the hunter's platfonn shed of a tree, the place under which the humans live or the place over which heaps of leaves are collected, abode of snakes, the ground over which the trees are planted or the place which has made neat and clean for a particular purpose should not be used for dropping the refuse or formation. Leaving all

this one should use the place which is free from heat of the sun. A pit should be dug and used for dropping the refuse, During the day time, one should free himself from refuse and urination facing north and during the night one should do so facing the west. During the evenings one should do so facing the south.

One should keep quiet while doing so and should not even breath heavily. First of all the spectrum should be cleaned with the peace of a brick or stone and thereafter it should be washed with water. The water stored in an earthen pitcher is used for washing after dropping the refuse. You listen to it attentively.

After easing one-self, the organ should be washed four times and the hand should be washed by applying the dust twice.

Similarly after co-habitation one should use double the amount of water and four times the dirt for purification. After easing, one should worth the lihgas thrice with the left hands. He should then wash the hands. Both the hand should be washed seven times, and the feet should be washed applying the dust half a dozen time for purification. This is the method prescribed for the Brahmanas house-holder for purification, after relieving himself of the refuse.

The method prescribed for the house-hold Brahmana, should be adopted by the widows and double the standards are provided for feTRT THTH/I The Yatis, the Vaisnavas, Brahmarsis and Brahmacarins can be purified by adopting the method four times prescribed for a house holder.

Such of the Br^manas who have not been initiated for the yajnopavTtq. ceremony, the Sudras and the ladies can be purified with the quantity of water which the particular place should get clean. The self purification of Ks atriyas and Vaisyas can be achieved in the same way as for the house-holder Brahmana. The Vai§ navas and sages have to purify themselves by applying double the standard prescribed for the The one who is purifying himself should strictly follow the standards because by violating the prescribed rites, one attracts the repentance.

I have described the method of purification after dropping the refuse or urination. You listen to it attentively, because purifying himself with the dust Brahmana is purified and by violating the nonns, he remains impure.

The earth of the ant-hill, the earth dug by the mice, the earth from the water, the earth which remains after purification and the earth of the wall of the house should not be used Tor purification. Besides the earth which is used for plastering is prohibited from being used for plastering is prohibited from being used for purification. The place were the people live, the place over which leaves of trees have fallen in heaps, the ploughed lands should not be used for a purification, the earth which is removed with the roots of Kusa and Durva grass, the roots of Pipala tree, the earth taken out of the pedestal used for sleeping, is not be used for cleaning after shedding refuse. The earth of crossings, the cowshed, earth of the field and the earth of the orchard is prohibited from use for purification.

Whether the Brahmana has taken his bath or not by application of the above norms for purification he gets purified.

The person who does not purify himself, remain impure always therefore he remains incapable of perfonning any religious deeds.

The, intelligent Brahmana does purify himself with the washing of his face. He should rinse his mouth sixteen times. Thereafter he should rub his teach sixteen time with the brush of tree branch.

Thereafter he should rinse his mouth sixteen times. O Narada you listen to the method for brushing the mouth which has been prescribed' by lord Visnu in the Samaveda, The branches of sdkhu (teak tree), asoka tree, arjuna (tenninelia hair of jan) and paldsa (butea frondasa) should not be used to brush the teeth. Similarly the branches of Ziziphiis, Cadrus deodara, Asclepias gigantea, cotton tree, trees with thorns, and coconaut should not be used for brushing the teeth. One who does not brush his teeth, is always considered to be impure.

A person who is devoid of purity, is incompetent to perform any job being impure.

That is why a Brahmana after purifying himself would take his bath and should clad himself in washed clean gannents. He should then perform Acamana (sipping of water) and should perform his adoration or sandhya. In this way the spotless Brahmana who performs his adoration thrice a day, he earns the merit of having a bath at all the W fiiugMidl snff fsrai^:i Because a person who is deprived of the perfonning of the sandhya thrice cannot earn the merit of the good deed performed during the day.

A person who does not perform the sandhya, thrice should be segregated from all and be treated like a Sudra. Because by not performing the sandhya during the morning, noon and evening one earns the sin of Brahmahatyd and self-killing. Thus a person who does not perform the vow of Ekadasi is treated like the one who cohabited with a sinful Siidras woman and is thrown into the kdlasutra hell for a kalpa. Thus performing the sandhya in the morning one should bow in reverence to his teacher and the family god, besides Stirya, Brahma, Siva, Visnu, Goddess Laksmi and Sarasvatr. Thereafter touching his teacher, ghee, the mirror, honey and gold, he should take a bath appropriately. When he takes a bath in a step well or pond, he should take out five handfuls of the earth from the water and throw it away outside the water. One should take a bath in a river, stream, mountain-cave or the sacred place.

feet. O dust, whatever sin have been committed by me, you relieve me of them all. Lord Krsna in the form of a boar, having hundreds of anns, rescued you from the deep waters, I apply you over my limbs and you should therefore relieve me of all the sings. You grant me all the merit and allow me to take a bath.” O sage, thus speaking he should enter the waters as deep as navel and the reciting the mantra he should create a circle four feet in width. He should then invoke the sacred places at that place. “I am now narrating the names of the O sage, after bath, one should first take a Samkalpa. Then he should take bath again. The Sariikalpa of the Vaisnava ascetics is meant for lord Krsna.

Thi gRR irh;I And the Samkalpa of the house-holder is taken by them with the purpose of the destructions of the sin. The Brahmana after taking the Samkalpa should use the dust as prescribed in the Vedas and rub it over his body saying, O earth, goddess, you are trampled by the horses and the chariots. Lord Vsnii also trampled you with his All the rivers including Gahga, the Yamuna, should come and reside at this place.” Thereafter he should recite the names of Nalini, NandinI, Sita, MahanadI,. Malinl and the Gahga which emerged from the lotus-like feet of Visnu, Radhika the beloved of Krsna, Loptoudra, Diti, Arimdhatl, Satarupa and Devaduti and all other Getting purified, by taking a bath, the intellectual should plaster his arms, the forehead, the neck and the chest with sandal-paste.

Because without applying the sandal-paste after taking bath the charity perfonned beside the tapas, homa, adoration of gods and the manes becomes in fructuous.

Applying tilakam over the forehead, Brahmana should perfomi sandhyd and tarpana.

Therefore he should adore the gods with utmost devotion with pleasures.

He should wash his feet pretty well and should clad himself in washed and neat clothes.

Thereafter the wise person should visit the temples. This has been ordained by Hari.

The one who, after taking his bath enters the temple without washing his feet, all his actions in taking bath, tapas, perfonning of homa become The one who enters the temple with wet clothes or with the clothed soaked in oil enters the house, the goddess Laksmi gets annoyed pronouncing a terrific curse on him from his The Brahmana who while washing his feet also washes thighs he become a Candala. xAnd remains in that position till he sights the Gahga.

I O Brahmana the purified truth seeker should sip Acamana seated over the Asana. Thereafter he should adore his family god according to the Vedic rites with devotion.

The adoration of Sdlagrdma, the gem, a mantra, the image, water, the earth, the back of the cows, the teacher and the Brahmanas are considered to be quite adorable.

But, O Narada, the best type of adoration of the lord is to adore him in the form of Sdlagrdma because all the gods stand enshrined in the same.

Therefore the one who adores Sdlagrdma with water, he achieves the merit of having a bath in all the sacred places and performing of all the The one who sips the water with which Sdlagrdma is washed, he is liberated from the human bondage and he ultimately reaches the abode of lord Krsna.

O Narada wherever the stone of Sdlagrama is kept, the place is occupied by the lord holding a calcra in his hand.

Therefore the person who meets the end of his life at that particular place knowingly and unknowingly, he straight away proceeds to the abode of lord Visnu.

nyR mRmu? WiH (i ^ II Which one of the noble ascetics, would prefer to adore any other god discarding Sdlagrdmal Because by adoring the gods one gets full fstransj njfer: ffnr i I have thus explained the dimensions of the pujd of the lord, now you listen from me about the perfonning of other deeds concerning the adoration of the lord.

Some of the Vaisnava devotees offers sixteen beautiful presents to the lord.

Similarly some of the people offer twelve things as presents while others offer only five.

But the people should adore the lord according to their competence. The utmost devotion towards the lord is the basis of adoration.

The sixteen types of presents can be made to the lord which include a seat, the clothes, the padya, arghya sipping of water, flowers, sandal¬ wood paste, burning of lamps, the best of food, fragrance, flower garland, beautiful bed, water and betels.

Accept the fragrance, the food, the bed and the betel, the rest of the articles are considered as of formal usages. The pddhya, arghya, water, food and the flower are the five types of offerings.

The best of the truth seeker should offer all these things reciting the mantras. The mantra given by the teacher is considered to be the best of all.

After purification one should performed Prdndydma first of all. Thereafter, he should perform the rites of touching the limbs and other routines. First of all, one should prepare a triangular mandala, establishing a tortoise in it.

Thereafter a conch filled with water could be placed there and the water of all sacred places should be invoked, He should thereafter wash all the articles of the pujd with the same water. Thereafter, the Sddhaka should be seated in Yogdsana holding the flowers. He should then meditate upon lord Krsna according to the guide-lines provided to him by his teacher. Thereafter the Sddhaka, reciting the basic mantra should give his Thus according to the tantras and their appendices, one should adore lord Visnu. The basic mantra should be recited according to the strength of a person offering the mantra to his family god.

Thereafter he should make several types of offerings reciting the prayers and kavacas. He should then send them off after bowing before After perfonning worship of gods, a wise person should perfonn yajna appropriately. O sage, after the yajna the offering should be made to the Dikpalas.

Thereafter one should regularly perfom sraddha and gift away in charity, the riches according to his capacity; after doing all this, one should get himself engaged into his daily Thus I have spoken to you about the daily routine of the Brahmanas. What more do you want to listen from me.

Chapter-aligned complete witnesses. Sanskrit Wikisource revision 400046 (2023-12-26T21:59:03Z); Shanti Lal Nagar English scan pages n136–n145: https://archive.org/details/brahma-vaivarta-purana-all-four-kandas-english-translation/page/n136/mode/1up. The historic English OCR transcription is lightly normalized; no verse-by-verse alignment is asserted.