The Supreme Vaiṣṇava Dharma

एवं तेऽभिहितं वत्स प्रकृष्टं मुक्तिसाधनम्। उत्तमं सर्वधर्माणां शृणु धर्मं सनातनम्॥१२०॥

Child, I have explained to you the excellent means to liberation. Now hear the eternal dharma that stands highest among all dharmas.

दानं तपस्तीर्थनिषेवणं जपो न चास्त्यहिंसासदृशं सुपुण्यकम्। हिंसामतस्तां परिवर्जयेज्जनः सुधर्मनिष्ठो दृढधर्मवृद्धये॥१२१॥

Neither charity, austerity, pilgrimage, nor recitation equals the merit of non-harm. Therefore one established in true dharma should renounce violence so that dharma may grow firm.

श्रयन्ति धर्मास्तु तया पृथक् स्थितान् सुवक्रगाः सिन्धुमिवापि निम्नगाः। काष्ठस्थवह्नेरिव घातको हरेश्चराचरस्थस्य च जन्तुहिंसकः॥१२२॥

All dharmas rest in non-harm, as rivers—straight or winding—rest in the ocean. One who injures a living being strikes Hari dwelling in every moving and unmoving form, as one who strikes wood also strikes the fire hidden within it.

जलस्थलोत्पन्नशरीरिहिंसया विवर्जयेन्मांसमुदारधीः सदा। दयापरोऽधोगतिहेतुरूपयाऽचिराय लभ्यं भवभीनिवृत्तये॥१२३॥

The generous-minded and compassionate should always abstain from meat obtained by harming creatures born in water or on land. Such harm leads downward; renunciation of it soon helps end the fear of worldly existence.

न स्त्रियं परिगृह्णीयाद् विरक्तो वैष्णवः क्वचित्। मन्वादिस्मृतिशास्त्रेषु तन्निषेधस्य शासनात्॥१२४॥

A Vaiṣṇava who has formally embraced renunciation must not subsequently take a wife, for the disciplinary texts beginning with Manu prohibit that breach of the adopted vocation.

विवाहे तु कृते स स्यादारूढपतितो ध्रुवम्। आरूढपतितस्यार्थे प्रायश्चित्तं न विद्यते॥१२५॥

If such a renunciant marries, the text classifies him as one fallen after ascent and says that its own disciplinary system provides no ordinary expiation for that abandonment of vows.

प्रच्युतो नैष्ठिकाद् धर्मादात्महापि प्रकीर्तितः। मठाध्यक्षत्वदीक्षादौ बहिष्कार्यः स यत्नतः॥१२६॥

One who has fallen from a lifelong vow is also described here as betraying the self and is to be excluded from installation as head of a monastery and from comparable offices of initiation.

व्यासेन ब्रह्मविद्यातो बहिष्कारोऽस्य सूचितः। शिष्टा यज्ञादिकार्येषु वर्जयन्ति तथाविधम्॥१२७॥

The text says that Vyāsa indicates exclusion of such a person from instruction in sacred knowledge, and that disciplined communities exclude him from officiating in rites and comparable duties.

विरक्तैर्वैष्णवैस्तस्मादारूढपतितो न हि। व्यवहारेषु योक्तव्यस्तत्संसर्गोऽपि पापकृत्॥१२८॥

According to this historical renunciant code, Vaiṣṇava ascetics should not admit one who abandoned the vows after taking them into their formal communal dealings, because complicity in that breach is itself held blameworthy.

समर्प्य कर्माणि शुभानि वैष्णवो रामाय भक्ष्यं च निवेद्य भक्षयेत्। अहर्दिवं वीतभयं समुत्तमं विमुक्तधीः स्वाघनिवृत्तिकामनः॥१२९॥

A Vaiṣṇava should dedicate every auspicious act to Rāma and eat only after offering the food to him. Free from possessive thinking and wishing to end one’s faults, one should live day and night in fearless, excellent devotion.

अर्चावतारोऽपि च देशकालप्रकर्षहीनः श्रितसम्मतश्च। सहिष्णुरप्राकृतदेहयुक्तः पूर्णोऽर्चकाधीनसमात्मकृत्यः॥१३०॥

In the consecrated image the Lord descends without dependence on excellence of place or time, accepting the form cherished by those who seek him. Patient, complete, and possessed of a transcendent body, he freely makes his visible service responsive to the worshipper.

स्वयंव्यक्तश्च दैवश्च सैद्धो मानुष एव च। देशादौ हि प्रशस्ते स वर्तमानश्चतुर्विधः॥१३१॥

The sacred image is fourfold: self-manifested, established by a deity, established by a perfected adept, or established by human beings. In a worthy place and setting, the Lord is truly present in each.

आवाहनासनाभ्यां च पाद्यार्घ्याचमनैस्तथा। स्नानवस्त्रोपवीतैश्च गन्धपुष्पसुधूपकैः॥१३२॥

Worship begins with invocation and a seat, water for the feet, an offering of honour, water for sipping, bathing, garments, sacred thread, fragrance, flowers, and fine incense.

दीपनैवेद्यताम्बूलप्रदक्षिणविसर्जनैः। षोडशार्चाप्रकारैस्तमेतैरर्चेत् सदा सुधीः॥१३३॥

Lamp, food offering, betel, circumambulation, and ceremonial conclusion complete the sixteen modes of worship. The discerning devotee should always worship him with these.

जगत्पते श्रीश जगन्निवास प्रभो जगत्कारण रामचन्द्र। नमो नमः कारुणिकाय तुभ्यं पादाब्जयुग्मे तव भक्तिरस्तु॥१३४॥

Lord of the world, Lord of Śrī, dwelling place and cause of the universe, sovereign Rāmacandra—again and again I bow to you, the compassionate one. May I have devotion to your pair of lotus feet.

मनोमिलीन्दस्तव पादपङ्कजे रमाचिते संरमतां भवे भवे। यशःश्रुती ते मम कर्णयुग्मकं त्वद्भक्तसङ्गोऽस्तु सदा मम प्रभो॥१३५॥

May the bee of my mind delight, birth after birth, in your lotus feet honoured by Ramā. May my two ears hear your glory, and, my Lord, may I always have the company of your devotees.

उरःशिरोदृष्टिमनोवचःपदद्वयप्रराजत्करयुग्मजानुभिः। अङ्गैः क्षितौ तं प्रणमेदथाष्टभिर्दीर्घं तथैतैः कृतधीश्च दण्डवत्॥१३६॥

With chest, head, gaze, mind, speech, both feet, both shining hands, and knees—with these eight—the resolved devotee should bow upon the earth, extending the body like a staff.

बाहू च पादौ च प्रसार्य साञ्जलिः स्तवैः स्तुवन् यश्च नमेद् रघूत्तमम्। शतैः क्रतूनां तु सुदुर्लभां गतिं स चाप्नुयाद् रामपरायणो जनः॥१३७॥

One devoted to Rāma who extends arms and feet, joins the palms, praises with hymns, and bows to the best of Raghu’s line attains a state difficult to obtain even through hundreds of sacrifices.