The Means to Liberation

एवं तेऽभिहितं ध्यानं शृणु तन्मुक्तिसाधनम्। मुमुक्षूणां परं वेद्यं विधेयं चाथ सर्वदा॥६१॥

I have now explained meditation to you. Hear next the means to liberation, which those who long for freedom must above all understand and always practise.

तप्तेन मूले भुजयोः समङ्कनं शरेण चापेन तथोर्ध्वपुण्ड्रकम्। श्रुतिश्रुतं नाम च मन्त्रमालिके संस्कारभेदाः परमार्थहेतवः॥६२॥

The distinct consecrations that lead to the highest end are these: branding the roots of the arms with the heated arrow and bow; applying the upright Vaiṣṇava mark; receiving the sacred name taught by revelation; and receiving the mantra and rosary.

यतेन्द्रियः शुचिः शुद्धवेशधृक् सुकुलोद्भवः। सदाचारपरो नम्रः शास्त्रज्ञो देशनापटुः॥६३॥

A teacher should master the senses, be clean, wear pure dress, come from a good family, be devoted to noble conduct, humble, learned in scripture, and skilled in instruction.

विरक्तधर्मनिरतो ध्यानाभ्यासी सुबुद्धिमान्। निग्रहेऽनुग्रहे चैव समर्थो देशिको मतः॥६४॥

He should be devoted to the discipline of renunciation, practised in meditation, discerning, and capable both of correction and of bestowing grace. Such a person is recognised as a teacher.

हीनाङ्गो ह्यधिकाङ्गश्च कपटी कृष्णदन्तवान्। नेत्ररोगी च कुष्ठी च वावदूकश्च वामनः॥६५॥

The historical disciplinary list disqualifies from this teaching office one who lacks a limb or has an abnormal limb, is deceitful, has blackened teeth, suffers disease of the eyes or leprosy, talks excessively, or is of markedly short stature.

व्यसनी बहुनिद्रश्च कुनखो बहुभोजनः। नेदृशो देशिको योग्यो मुमुक्षोर्मुक्तिसाधने॥६६॥

Nor is one ruled by addictions, excessive sleep, diseased nails, or overeating considered fit to guide a seeker in the means to liberation. These verses record the period text’s own criteria for its initiatory office.

श्रद्धान्वितो विशुद्धात्मा मेधावी विनयी पटुः। कुलीनः सच्चरित्रश्च बुद्धिमान् व्रततत्परः॥६७॥

A disciple should possess faith and a purified heart, be intelligent, modest, capable, from a good family, of sound character, discerning, and devoted to sacred observances.

गुरुशुश्रूषणे शक्त आज्ञाकारी जितेन्द्रियः। अनुल्बणो भक्तिनिष्ठः शिष्यः कार्यस्तु देशिकैः॥६८॥

Teachers should accept as a disciple one who is able to serve the guru, follows instruction, has mastered the senses, is gentle rather than overbearing, and stands firmly in devotion.

परीक्ष्य शिष्यं समुपासकं गुरुर्वर्षं समभ्यर्च्य च वह्निदेवताम्। जापादिभिर्हेतिवरैः सुतापितैर्दिने सुपुण्ये नियतः समङ्कयेत्॥६९॥

After testing the devoted disciple for a year, the disciplined guru should worship the deity of fire and, on a highly auspicious day, imprint the sacred signs with the excellent implements heated while mantras are recited.

सहोर्ध्वपुण्ड्रं सुमृदा श्रिया तथा रामादिदास्यान्वितनाम कुर्यात्। मन्त्रं तथैवोपदिशेद्विधानतो मालां च दद्यात् तुलसीसमुद्भवाम्॥७०॥

With fine sacred clay he should apply the upright mark together with Śrī’s sign, give a name expressing service to Rāma, teach the mantra according to rule, and bestow a rosary made from tulasī.

एवं महान् भागवतः सुसंस्कृतो रामस्य भक्तिं परमां प्रकुर्यात्। महेन्द्रनीलाश्मरुचेः कृपानिधेः श्रीजानकीवल्लभरावणारेः॥७१॥

Thus fully consecrated, the great devotee should cultivate supreme devotion to Rāma—to him who shines like a great sapphire, the treasury of compassion, beloved of Śrī Jānakī and enemy of Rāvaṇa.

उपाधिनिर्मुक्तमनेकभेदका भक्तिः समुक्ता परमात्मसेवनम्। अनन्यभावेन मुहुर्मुहुः सदा महर्षिभिस्तैः खलु तत्परत्वतः॥७२॥

The great sages call devotion service of the Supreme Self, free from limiting motives and expressed in many forms, performed again and again, always and with exclusive love, because one belongs wholly to him.

सा तैलधारासमनित्यसंस्मृतेः सन्तानरूपेशि परानुरक्तिः। भक्तिर्विवेकादिकसप्तजन्या तथा यमाद्यष्टसुबोधकाङ्गा॥७३॥

That devotion is supreme attachment taking the form of an unbroken current of remembrance, steady like a stream of oil. It is born from the seven disciplines beginning with discernment and is made clear through the eight limbs beginning with restraint.

उदारकीर्तेः श्रवणं च कीर्तनं हरेर्मुदा संस्मरणं पदश्रितिः। समर्चनं वन्दनदास्यसख्यान्यात्मार्पणं सा नवधेति गीयते॥७४॥

Devotion is sung as ninefold: hearing the noble fame of Hari, singing it, remembering him with joy, taking refuge at his feet, worship, reverence, service, friendship, and offering one’s very self.

एकादशीत्यादिमहाव्रतानि वै कुर्याद्विधानानि हरिप्रियाण्यथ। विद्धा दशम्या यदि साऽरुणोदये स द्वादशीं तूपवसेद् विहाय ताम्॥७५॥

One should observe the great vows dear to Hari, beginning with Ekādaśī, according to their rules. If the eleventh lunar day is touched by Daśamī at dawn, one should leave it aside and fast on Dvādaśī.

शुद्धा दशम्या सुयुतेति भेदभागेकादशी सा द्विविधा प्रबुध्यताम्। वेधोऽपि बोध्यो द्विविधोऽरुणोदये सूर्योदये वा दशमीप्रवेशतः॥७६॥

Understand Ekādaśī first as twofold: pure, or joined with Daśamī. The incursion of Daśamī is itself known in two ways, according as it extends into the pre-dawn or into sunrise.

स पञ्चपञ्चप्रमितो ह्युषो बुधैः कालस्तु षट्पञ्चमितोऽरुणोदयः। प्रातस्तु सप्तेषुमितो निगद्यते सूर्योदयः स्यात्तु ततः परं तथा॥७७॥

The learned reckon the fifty-fifth ghaṭikā as *uṣas*, the fifty-sixth as *aruṇodaya*, and the fifty-seventh as early morning; sunrise follows thereafter.

ह्यरुणोदयाभिधः प्रातरुच्यते समयो महर्षिभिः। तथाऽत्र वेधप्रभृतेर्विपश्चितः प्राहुर्विभागांश्चतुरो विवेकतः॥७८॥

The great sages call the pre-sunrise period *aruṇodaya*. Learned authorities carefully distinguish within it four degrees of calendrical incursion, beginning with *vedha*.

घटीत्रयं सार्धमथारुणोदये वेधोऽतिवेधस्तु ततोऽर्धकं भवेत्। रविप्रभासस्य तथोदितेऽर्धके सूर्ये महावेध इतीर्यते बुधैः॥७९॥

Three and a half ghaṭikās within aruṇodaya constitute *vedha*; the following half-ghaṭikā is *ativedha*. From the first appearance of sunlight until half the sun has risen, the learned call it *mahāvedha*.

योगस्तुरीयस्तु दिवाकरोदये तेऽर्वाक् सुदोषातिशयार्थबोधकाः। सर्वेऽपि वेधा मुनिभिर्विनिश्चिताः निर्णेतृभिस्तस्य तु तत्त्वदर्शिभिः॥८०॥

The fourth conjunction occurs at full sunrise. The earlier categories indicate progressively grave defects. Seers who discern the principle have carefully established all these forms of calendrical incursion.

पूर्णेति सूर्योदयकालतः सा या प्राङ्मुहूर्तद्वयसंयुता च। अन्या तु विद्धा परिकीर्तिता बुधैरेकादशी सा त्रिविधापि शुद्धा॥८१॥

The Ekādaśī that begins two muhūrtas before sunrise is called complete; another is called touched. The learned further describe three forms that remain ritually pure.

एका तु द्वादशीमात्राधिका ज्ञेयोभयात्मिका। द्वितीया च तृतीया तु तथैवानुभयात्मिका॥८२॥

The first extends only into Dvādaśī and is to be understood as having the nature of both days; the second and third are each understood in their own corresponding way.

तत्राद्या तु परैवास्ति ग्राह्या विष्णुपरायणैः। शुद्धाप्येकादशी हेया परतो द्वादशी यदि॥८३॥

Among these, those devoted to Viṣṇu should choose the later observance. Even a pure Ekādaśī is to be left if the following Dvādaśī has the qualifying extension.

उपोष्य द्वादशीं शुद्धां तस्यामेव च पारणम्। उभयोरधिकत्वे तु परोपोष्या विचक्षणैः॥८४॥

One should fast on the pure Dvādaśī and break the fast on that day itself. When both alternatives have an extension, the discerning should fast on the later one.

उन्मीलिनी वञ्जुलिनी सुपुण्या सा त्रिस्पृशाऽथो खलु पक्षवर्धिनी। जया तथाष्टौ विजया जयन्ती द्वादश्य एता इति पापनाशनीः॥८५॥

Unmīlinī, Vyañjulī, the greatly meritorious Trispṛśā, Pakṣavardhinī, Jayā, Vijayā, and Jayantī are named among the eight special Dvādaśīs that destroy sin.

आषाढभाद्रोर्जसितेषु संगता मैत्रश्रवोऽन्त्यादिगतद्व्युपान्त्यकैः। चेद् द्वादशी तत्र न पारणं बुधः पादैः प्रकुर्याद् व्रतवृन्दहारिणी॥८६॥

If, in the bright fortnights of Āṣāḍha or Bhādra, Dvādaśī is joined to the specified final quarters of Anurādhā, Śravaṇa, or Revatī, the learned should not break the fast during those quarters, for doing so destroys the merit of a host of vows.

मासे मधौ या नवमी सुयुक्ता शुक्लाऽदितीशेन शुभेन भेन। कर्के महापुण्यतमा सुलग्ने जातोऽत्र रामः स्वयमेव विष्णुः॥८७॥

In the spring month, on the bright Navamī joined with auspicious Punarvasu, under the supremely meritorious Cancer ascendant, Viṣṇu himself was born here as Rāma.

तामष्टमीवेधयुतां विहाय व्रतोत्सवं तत्र करोतु भक्तः। असंख्यसूर्यग्रहतोऽधिका वै या केवला सा नवमीत्युपोष्या॥८८॥

The devotee should avoid a Navamī touched by Aṣṭamī and celebrate the vow on the proper day. Even a Navamī standing alone is greater than countless solar eclipses and is therefore a day of fasting.

अत्र प्रकुर्वीत मुदा व्रतोत्सवं रामार्चनं जागरणं महाफलम्। अनेकजन्मार्जितपापनाशनं श्रीरामकीर्तेः श्रवणं च कीर्तनम्॥८९॥

On that day one should joyfully celebrate the vow: worship Rāma, keep the greatly fruitful night vigil, and hear and sing Śrī Rāma’s glory, which destroys sins gathered through many births.

पुष्यान्वितायां तु कुजे नवम्यां श्रीमाधवे मासि सिते हलेन। कृष्टा क्षितिः श्रीजनकेन तस्यां सीताऽविरासीद् व्रतमत्र कुर्यात्॥९०॥

On a Tuesday bright Navamī joined with Puṣya in the month of Mādhava, Śrī Janaka ploughed the earth and Sītā appeared from it. One should observe her vow on that day.

स्वात्यां कुजे शैवतिथौ तु कार्तिके कृष्णोऽञ्जनागर्भत एव मेषके। श्रीमान् कपीट् प्रादुरभूत् परन्तपो व्रतादिना तत्र तदुत्सवं चरेत्॥९१॥

On a Tuesday Caturdaśī under Svātī in the dark fortnight of Kārttika, when the moon was in Aries, the glorious monkey-hero Hanumān, scourge of his foes, appeared from Añjanā’s womb. One should celebrate him then with fasting and the other observances.

वैशाखमासीयचतुर्दशी सिता निशामुखे याऽनिलभेन संयुता। सोमेऽवतारो नृहरेरभूदथो व्रतोत्सवं तत्र मुदा समाचरेत्॥९२॥

On the bright Caturdaśī of Vaiśākha, joined with Svātī at the opening of night on a Monday, Nṛhari descended. One should joyfully celebrate the vow and festival on that day.

स्मरेण विद्धा तु चतुर्दशी यदा भवेद्धनापत्यविनाशिनी तदा। तत्रोपवासो न जनैर्विधीयतां महात्मभिर्विष्णुपरायणैरपि॥९३॥

When that Caturdaśī is touched by Trayodaśī, it is said to destroy wealth and offspring. Great souls devoted to Viṣṇu should therefore not undertake the fast on such a day.

भाद्रेऽसिते निशीथेऽथ रोहिण्यामष्टमीतिथौ। सिंहार्के गते सौम्ये कृष्णो जातो विधूयते॥९४॥

In the dark fortnight of Bhādra, at midnight on Aṣṭamī under Rohiṇī, with the sun in Leo and the moon arisen, Kṛṣṇa was born and dispelled the world’s burden.

कृष्णजन्माष्टमी सोक्ता तस्यां कृष्णव्रतोत्सवम्। कुर्वीत विधिसंयुक्तं चतुर्वर्गफलप्रदम्॥९५॥

That day is called Kṛṣṇa Janmāṣṭamī. One should celebrate Kṛṣṇa’s vow and festival according to rule; it bestows all four aims of life.

त्याज्याष्टमी चेदथ वाजिविद्धा तथाग्निविद्धं विधिभं च हेयम्। चेदष्टमी नो विधिभेन युक्ता महात्मभिर्विष्णुपरायणैस्तैः॥९६॥

An Aṣṭamī touched by Saptamī is to be rejected, as is Rohiṇī touched by Kṛttikā. If Aṣṭamī and the prescribed star are free of those contacts, great devotees of Viṣṇu should observe them.

विद्धा जयन्ती यदि सप्तमीयुता शुद्धा तथा सा नवमीयुता यदि। विद्धाऽथ वेद्याऽग्नियुता हि रोहिणी ज्ञेया तु शुद्धा यदि सा परान्विता॥९७॥

Jayantī is touched when joined to Saptamī and pure when joined to Navamī. Rohiṇī is touched when joined to Kṛttikā and is understood as pure when joined to the following constellation.

भाद्रेऽथ शुक्लेऽभिजिति प्रभुर्हरिर्या द्वादशी वैष्णवभेन संयुता। तत्रादितावाविरभूच्च वामनो व्रतोत्सवं तत्र मुदा समाचरेत्॥९८॥

On bright Dvādaśī in Bhādra, under Śravaṇa at the Abhijit hour, Lord Hari appeared from Aditi as Vāmana. One should joyfully celebrate the vow and festival then.

स्पृशत्येकादशीं स्पृष्टा द्वादशी श्रवणेन चेत्। विष्णुशृङ्खलयोगोऽयं भाद्रे शुक्ले प्रकीर्तितः॥९९॥

When Dvādaśī joined with Śravaṇa touches Ekādaśī in the bright fortnight of Bhādra, the conjunction is celebrated as Viṣṇu-śṛṅkhalā, the “chain of Viṣṇu.”

श्रावणद्वादशी ह्येषा पुनरावृत्तिनाशिनी। तस्मादुपवसेदत्र यत्नतो मतिमान्नरः॥१००॥

This Śravaṇa Dvādaśī destroys return to rebirth. Therefore a discerning person should take care to fast on it.

यथाकालमतन्द्रितैस्तैरथाधिरोपादिकमुत्सवादिकम्। तथा सदा विधेयं हरितोषणं परं शुभप्रदं तद् बहुशास्त्रसम्मतम्॥१०१॥

At the proper times, and without negligence, they should perform the raising of the festival banner and the other celebrations. Such observances should always be directed to Hari’s delight; they bestow the highest good and are approved by many scriptures.

कर्मप्रवाहेण तु चेतनस्य संमग्नस्य संसारमहार्णवे चिरम्। उपर्यहो संसरतोऽवशस्य सत्कृपोद्भवत्येव हरेरहेतुका॥१०२॥

The conscious self has long been submerged in the great ocean of saṃsāra by the current of karma and carried helplessly from birth to birth. Ah—Hari’s causeless, saving grace nevertheless arises for it.

मोक्षे मुमुक्षोर्न हि तारतम्यं फले प्रपन्नस्य तु सत्प्रपत्तेः। अस्त्येव तद्रामकृपोपलभ्ये पतिं श्रियोऽनन्तगुणार्णवन्तम्॥१०३॥

There is no hierarchy within liberation, the fruit of true surrender for one who seeks freedom. By Rāma’s grace the surrendered soul surely reaches Śrī’s Lord, the ocean of infinite virtues.

भवन्त्युपायान्तरमेव सर्वे स्वातन्त्र्यतो मुक्तिपदप्रदास्ते। सुकर्मसंवेदनभक्तियोगाः प्रपत्तिनिष्ठैः समनुष्ठितास्तु॥१०४॥

Good works, the yoga of knowledge, and the yoga of devotion can function as independent means that lead to liberation. When practised by those established in surrender, however, they no longer stand as rival saving means but as service flowing from it.

विभुत्वतो निर्भरता परेशितुः श्रीव्याप्तिरत्राभिधीयते हि। प्रपञ्चनिर्मातृविरिञ्चिहेतुश्रीरामपादाब्जनिविष्टचित्तैः॥१०५॥

Those whose minds rest at Śrī Rāma’s lotus feet—the cause even of Brahmā, maker of the cosmos—teach here that Śrī’s presence is all-pervading, grounding complete reliance upon the Supreme Ruler.

नित्यं सा पुरुषकारभूता सीताऽनपायिनी। अनुपायान्तरैर्विज्ञैरुच्यते तदुपायता॥१०६॥

Sītā is eternal, inseparable from the Lord, and embodies compassionate mediation. The wise who rely on no rival means declare that she herself participates in his saving action.

विभोश्च वात्सल्यमहार्णवस्य वै वात्सल्यमिष्टं जनदोषभोगिता। समुच्यते तैर्मुनिभिरस्वतन्त्रकैः सदा सदाचारपरायणैर्वरैः॥१०७॥

The noble, dependent sages devoted to right conduct define the tenderness of the all-pervading Lord—the great ocean of affection—as his taking his people’s faults upon himself as a cow accepts the soil upon her calf.

दयान्यदुःखस्य निगद्यते बुधैरप्राकृतैस्तैरसहिष्णुता स्मृता। कृपामहाब्धेः समुदारकीर्तेर्विष्णोरचिन्त्याखिलवैभवस्य वै॥१०८॥

The transcendent wise define compassion as inability to endure another’s suffering. Such is Viṣṇu, the ocean of mercy, of most generous fame and inconceivable, all-encompassing majesty.

स्वीयप्रवृत्तेस्तु निवृत्तिरिष्टो न्यासोऽथ वेद्योऽपि बुधैः सदैव। ऐकान्तिकैस्तत्त्वविचारदक्षैः परात्मनिष्ठैः परमास्तिकैस्तैः॥१०९॥

Exclusive devotees, skilled in discerning reality, established in the Supreme Self and firm in faith, understand *nyāsa*, surrender, as relinquishing self-directed effort and entrusting oneself wholly to him.

सर्वे प्रपत्तेरधिकारिणः सदा शक्ताश्चाशक्ताः पदयोर्जगत्प्रभोः। अपेक्ष्यते तत्र कुलं बलं च नो न चापि कालो न च शुद्धतापि वै॥११०॥

Everyone is always qualified to surrender at the feet of the Lord of the world, capable and incapable alike. No lineage, strength, appointed time, or prior ritual purity is required.

धर्मत्यागोऽपि परमैकान्तिकैरुच्यते वरैः। इत्थं हि कर्मणां त्यागः स्वरूपस्याखिलस्य च॥१११॥

The foremost exclusive devotees also speak of abandoning *dharma* as an independent means. This means relinquishing possessiveness over every act and over one’s whole being, not rejecting service commanded by the Lord.

अथोपायान्तराण्येव प्रवदन्ति मनीषिणः। विरोधीति प्रपत्तेस्तु सम्बन्धज्ञानकोविदाः॥११२॥

Those skilled in knowledge of the soul’s relationship to the Lord say that other disciplines oppose surrender only when they are treated as independent saving means.

लोकसङ्ग्रहणार्थं तु श्रुतिचोदितकर्मणाम्। शेषभूतैरनुष्ठानं तत्कैङ्कर्यपरायणैः॥११३॥

For the welfare and stability of the world, those who know themselves as the Lord’s dependants and are devoted to his service should still perform the actions enjoined by revelation.

रामप्रसादहेतुर्हि न्यासोऽयं विनिगद्यते। नित्यसूरैः सदाचारैर्हरिपादाब्जमानसैः॥११४॥

The eternal attendants and the noble teachers whose minds dwell at Hari’s lotus feet declare this surrender to be the occasion for Rāma’s gracious pleasure.

कृतप्रपत्तिस्मरणं प्रायश्चित्तमथोच्यते। परमाप्तैश्च तन्निष्ठैः कोविदैस्तैर्मुमुक्षुभिः॥११५॥

Trustworthy teachers established in surrender teach seekers of liberation that remembrance of the surrender already made is itself the appropriate atonement.

उत्कृष्टवर्णैरपि वैष्णवैर्जनैर्निकृष्टवर्णः स तदीयसेवने। तथानुसर्तव्य इतीष्यते बुधैः शास्त्रे विधेये विधिगोचरः परैः॥११६॥

The wise teach that Vaiṣṇavas of conventionally higher social rank must nevertheless follow and serve a devotee of conventionally lower rank when that devotee stands within the scripturally enjoined life of service. Devotion, not inherited status, governs mutual honour.

अणुव्याप्तौ च भगवानणुषु त्वणुरुच्यते। पराकाष्ठापरैर्विज्ञैर्मतविद्धिर्महात्मभिः॥११७॥

In pervading the atomic selves, the Lord is called subtler than the subtle. Great souls who know the tradition describe this as the furthest limit of subtle presence.

आत्मारामैस्तथोपायस्वरूपज्ञानिभिश्च तैः। मतज्ञैर्विरजापारं कैवल्यमिति मन्यते॥११८॥

Those who delight in the Self, know the true saving means, and understand the tradition hold that the realm of liberated aloneness lies beyond the Virajā.

जितेन्द्रियश्चात्मरतो बुधोऽसौ सुनिश्चितं नाम हरेरनुत्तमम्। अपारसंसारनिवारणक्षमं समुच्चरेद् वैदिकमाचरन् सदा॥११९॥

The discerning person who has mastered the senses and delights in the Self should constantly pronounce Hari’s supreme and certain name, capable of ending boundless saṃsāra, while continuing the conduct taught by the Veda.