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THE SIKSHA-PATRI OF THE SWAMI-NARAYANA SECT
THE SIKSHA-PATRI OF THE SWAMI-NARAYANA SECT PROFESSOR MONIER WILLIAMS The Siksha-Patri of the Svami-Naraya.na Sect
JOURNAL
OF
THE ROYAL ASIATIC SOCIETY.
[New Series Volume XIV]
[London Trubner and Company]
[1882]
{Scanned and edited by Christopher M. Weimer May 2002.
Circumflexes represent macrons in this file and c represents c
with an acute marking. Also the name Brahma (not Param Brahma)
is spelled with a breve over the final a which is not
represented.}
ART. XXIV.--__Sansk.rit Text of the Siksha-Patri of the Svami-
Naraya.na Sect__. Edited by Professor Monier Williams C.I.E.
D.C.L.
[THE text of the Siksha-Patri of the modern Vaish.nava Sect
called Svami-Naraya.na was lithographed in Samvat 1928 (A.D.
1872) by order of the Heads of the Sect. It has a Gujarati
Commentary by Nityananda-muni. So far as I know this is the
only version of the text that has yet appeared. It was given to
me by the Wartal Maharaja on the occasion of my first visit to
Wartal in 1875. It is full of mistakes and in preparing the
following edition of the text I have taken as my guide the far
more accurate manuscript and Sansk.rit commentary written by
Pa.n.dit Satananda-muni and given to me by the Maharaja on the
same occasion.]
TRANSLATION OF THE FOREGOING SIKSHA-PATRI.
BY PROFESSOR MONIER WILLIAMS.
[In making the following translation I have been careful to study
the Sansk.rit commentary called Artha-dipika written for me in
clear beautiful characters by Pa.n.dit Satananda-muni (one of the
disciples of Svami-Naraya.na) by order of the Wartal Maharaja
after one of the formal visits to the Wartal Temple which were
kindly arranged for me by Mr. Frederick Sheppard C.S. late
Collector of Kaira and now Commissioner. The translation is the
first ever made by any European scholar though it is right I
should mention that I have consulted a fairly accurate version
(not always perfect either in its renderings or its English)
written by She.th Bhogilal Pranjivandas of the Bombay Education
Society's Institution Ahmedabad and given in Mr. H. C. Briggs'
work "The Cities of Gujarash.tra." I have also received
assistance from my friend Pa.n.dit Shyamaji K.rish.na-varma of
Balliol College Oxford.]
1. I meditate in my heart on that K.rish.na on whose left side
is seated Radha on whose breast reclines Sri (Lakshmi) and who
enjoyed sport (with them) in V.rindavana.
2. I Sahajananda.h Svami (afterwards called Svami-Naraya.na)
living at V.rittalaya write this Letter of instructions (or Book
of directions) to all my followers scattered throughout various
countries.
3. Let the two youths named Ayodhya-prasada and Raghu-vira the
sons of my two brothers Rama-pratapa and Iccha-rama who were
the children of Dharma (or Hari-prasada);
4. And let those Naish.thika Brahmacaris (that is to say those
Brahmans who continue Brahma-caris or celibates all their lives)
the chief among whom is Mukundananda and those G.rihasthas
(householders) such as Mayarama-Bha.t.ta and other of my
followers;
5. And let those women whether wives or widows who have become
my disciples and the whole number of holy men (Sadhus) such as
Muktananda and others;
6. Let all these (persons) constantly give heed to my prayers
for their perpetual continuance in their own proper duties--(my
prayers) offered up with repetition of the name K.rish.na
(Naraya.na) and in accordance with the sacred scriptures.
(Literally--Let my benedictory words which keep them in their own
duties be always read by all these persons accompanied by
repetition of the name of K.rish.na and approved by the
Sastras.)
7. Let this Letter of directions which has important objects
(to be hereafter enumerated) and which promotes the welfare of
all living beings be studied with perfect concentration of mind
by all these (persons).
8. Those (virtuous) persons who conform to the good usages
enjoined by the sacred Sastras will always enjoy great happiness
both in this world and in that which is to come.
9. But those evil-minded persons who wilfully transgress such
(good usages) will certainly suffer great misery in this world as
well as in the next.
10. Therefore let all of you who are my disciples always remain
careful and well-contented in the observance of this (Book of
directions).
11. Let no followers of mine ever intentionally kill any living
thing whatever--not even a louse flea or the most minute
insect.
12. The killing of any animal such as a goat etc. for the
purpose of sacrificing to the Gods and Pit.ris must not be
practised; because it is declared that abstinence from injury to
others is the highest of all duties.
13. The killing of any human being in any way at any place for
any object (even) for the sake of acquiring a wife wealth or
political supremacy is wholly prohibited.
14. Suicide at a sacred place of pilgrimage or from passion
either by hanging or by poison in consequence of the commission
of a criminal act [Footnote: A father sometimes kills himself
because a criminal act has been committed by a member of his
family] is prohibited.
15. Flesh meat should never be eaten not even that which
remains of a sacrifice. Spirituous liquor of any kind should
never be drunk not even that presented to the Gods.
16. If an unlawful act has been committed anywhere by one's self
or any other person no member either of one's own or any other
person's body should be on that account mutilated with a weapon
of any kind through anger.
17. All theft is prohibited even that which is committed under
pretence of contributing to religious purposes; nor must such
things as wood and flowers that have an owner ever be abstracted
without his permission.
18. Let no male or female followers of mine ever commit
adultery. Let them shun gaming and similar vices and abstain
from all intoxicating liquors and substances such as hemp etc.
19. Nowhere--except in Jagannatha-puri--let a man accept water
or food which has been cooked by one from whom food is not to be
taken (__i.e.__ from a person of low caste) even though that
food may have formed the Prasada [Footnote: By Prasada is meant
the remains of food presented as an offering to a god. Here the
word must be either prasadi or prasadi from prasadin] of
K.rish.na (that is the remains of what has been presented as an
offering to K.rish.na).
20. No calumnious language must be used against any one for the
sake of promoting one's own interests. No abusive words must
ever be spoken.
21. Never use nor listen to profane language against the Gods
sacred places Brahmans holy women Sadhus and the Vedas.
22. The remains of the offering to that Goddess to whom flesh
and liquor are offered and in whose presence the killing of
goats etc. takes place are not to be eaten.
23. If you happen on the road to see before you a temple of Siva
or any other God having first made a salutation respectfully
enter inside to view the image.
24. Let no one abandon the duties of the class and order to
which he belongs nor practise the religious duties of others;
nor have anything to do with those propounded by heretical
teachers.
25. The narrative of the exploits of the Lord K.rish.na should
not be heard from the mouth of any person whose words lead one to
fall from his worship or from duty.
26. Never tell a truth which is likely to cause serious injury
to yourself or to any one else. Avoid associating with
ungrateful persons. Never accept a bribe from any person
whatever.
27. Never associate with thieves wicked or vicious persons
heretics people who are in love and people who are engaged in
dishonest occupations.
28. Never associate with those who through eager desire to
obtain a wife wealth or some sensual gratification practise
sinful acts under pretext of devotion to religion or to sacred
knowledge.
29. Never pay attention to those books in which K.rish.na and
his incarnations are impugned by controversial arguments.
30. No unstrained water or milk should be drunk nor should
water containing minute insects be used for such purposes as
bathing etc.
31. Never take medicine which is mixed with spirituous liquor or
flesh meat; or which has been prescribed by a physician whose
character is unknown.
32. Never allow bodily excretions or evacuations or saliva to
fall in places prohibited by the Sastras or by public custom.
33. Never enter or leave (a house) by a side entrance (or
private door); never take up your residence at a place belonging
to another person without asking the owner's permission.
34. Males ought not to listen to (discourses on) religious
knowledge or to tales (about the exploits of heroes) from the
mouths of women [Footnote: This is in strict unison with the
present Hindu practice of keeping women ignorant. That women in
ancient times were not only educated but sometimes erudite and
celebrated as religious teachers is proved by the example of
Maitreyi Gargi and others] nor ought they to carry on
controversial discussions with females; nor with a king or his
officials.
35. Never speak disrespectfully of religious preceptors of
superiors of those who have gained renown in the world of
learned men and of those that carry arms.
36. Never do any act rashly; nor be slow in a religious duty.
Impart to others the knowledge you may receive and daily
associate with holy men.
37. Do not go empty-handed to pay a visit to a religious
preceptor a god or a king. Never betray a trust or violate
confidence. Never praise yourself with your own lips.
38. The clothing of my followers should not be of such an
improper kind that when put on the limbs are exposed to view.
39. The worship of K.rish.na must not be performed without
attending to religious duties. Adoration of K.rish.na should not
be abandoned through fear of the reproaches of ignorant people.
40. On religious festivals and on ordinary days the males and
females that go to K.rish.na's temple should keep separate and
not touch each other.
41. Those twice-born persons who have received initiation into
the worship of K.rish.na from a duly qualified religious teacher
should always wear on their necks two rosaries made of Tulsi wood
(one for Radha and another for K.rish.na) and should make an
upright mark on their foreheads.
42. This mark should be made with Gopi-candana (__i.e.__ white
earth from Dvarika) or with sandal which is left from that
employed in the worship of Hari (K.rish.na) and mixed with
saffron.
43. Within this (erect mark) there ought to be made a round
(v.ritta) mark with the materials (or earth) used for the
Pu.n.dra or with saffron which has served for the Prasada of
Radha and K.rish.na (that is with a portion left from that
employed in their worship).
44. Those pure Sudras who are worshippers of K.rish.na while
practising their own peculiar duties should like the twice-
born use a rosary and a vertical mark on the forehead.
45. By those (Sudra) worshippers who are different from the pure
Sudras two rosaries made of sandal wood etc. are to be worn on
the throat and only a round mark is to be made on the forehead.
46. Those twice-born of my followers who have inherited from
their forefathers the custom of using a rosary of Rudraksha
berries (sacred to Siva) and the three horizontal (Saiva) marks
should not discontinue that practice.
47. Naraya.na and Siva should be equally regarded as
manifestations of one and the same Universal Spirit since both
have been declared in the Vedas to be forms of Brahma.
[Footnote: This precept furnishes an interesting proof of the
tolerant character of Vaish.navism and of its harmony with the
pantheism of the Vedanta.]
48. In times of slight distress my adherents shall not chiefly
(or by preference) follow the laws which are laid down by the
Sastras for times of (excessive) distress.
49. Every day let every man awake before sunrise and after
calling on the name of K.rish.na proceed to the rites of bodily
purification.
50. Having seated himself in some place apart let him cleanse
his teeth and then having bathed with pure water put on two
well-washed garments (an under and an upper).
51. Then having seated himself on a clean and single
(asa.mkir.na) seat placed on ground purified (with cow-dung
etc.) let a man sip water with his face either to the east or
north.
52. My male followers should then make the vertical mark with
the round spot in it on their foreheads and wives should only
make a circular mark with red powder (of saffron).
53. A widow is prohibited from making either a vertical or round
mark on her forehead. In the next place all my followers ought
to engage in the mental worship of K.rish.na.
54. After engaging in mental worship let them bow down before
the pictures of Radha and K.rish.na and repeat the eight-
syllabled prayer to K.rish.na (that is--the formula meaning
'K.rish.na is my refuge') as many times as possible. After that
they may apply themselves to their secular affairs.
55. All my ordinary disciples should perform the preceding
rules; but those who like Ambarisha have dedicated their whole
souls (to the Deity) should be most particular in performing the
duties ending with mental worship in the order enumerated (in the
preceding six verses as well as the following):--
56. (Such devoted persons) should also then worship an image
made of either stone or metal and the black stone called Sala-
grama (representing Vish.nu) with the (sixteen) offerings (of
sandal etc.) such as are procurable and the eight-syllabled
mantra of K.rish.na should be repeated (manu = mantra).
57. Next (in order to the performance of brahma-yaj"na) the hymn
celebrating the praises of K.rish.na should be recited according
to ability and those that have not studied Sansk.rit should at
least repeat his name.
58. All who have devoted themselves (in this way) to the worship
of K.rish.na should next present an offering (of cooked food) to
him and then they should eat the remains of the offering
(prasadikam). They should at all times be full of joy.
59. Since they are called the passionless (nirgu.na) worshippers
of the passionless K.rish.na therefore in consequence of that
all their acts are also (called) passionless (nirgu.na).
60. By these devoted (worshippers) indeed no water should be
drunk nor should any leaves roots or fruits anywhere be eaten
which have not been presented to K.rish.na.
61. All those who from old age or some grievous calamity are
unable (to perform worship) should make over the (image or
Sala-grama stone) of K.rish.na to the charge of some other
devotee (able to carry on the proper services) and should
themselves act to the best of their ability.
62. An image (or Sala-grama) of K.rish.na given by a religious
leader (__acarya__) or consecrated by him should be worshipped
but to other images it is sufficient to make obeisance.
63. Every day all my followers should go to the temple of God in
the evening and there loudly repeat the names of the lord of
Radhika.
64. The story of his exploits should be related as well as heard
with the greatest reverence and on festivals hymns in praise of
K.rish.na should be sung accompanied by musical instruments.
65. In this manner all my followers should every day perform
religious duties. Moreover they should study works both in
Sansk.rit and in the popular dialects according to their mental
abilities.
66. Whatever individual is appointed to any office he should be
so appointed with strict regard to his qualifications after due
consideration and never in any other way.
67. Let every one always provide his own servants with food and
clothing in the most suitable manner and according to his own
pecuniary means.
68. In conversation every person should be addressed conformably
to his character (or qualities) and suitably to time and place
and not in any other manner.
69. By all well-conducted persons due deference must be shown to
a religious guide a king an elder an ascetic a learned man
and one that practises austerities by rising from the seat and
so forth.
70. No man should sit down on the ground in the presence of a
religious preceptor a god or king or in a (solemn) assembly
in such a (disrespectful) attitude as to make one foot rest on
the thigh or with a cloth tied round the (waist and) knees.
71. A controversial discussion should never be carried on with a
religious teacher (__acarya__). He is to be honoured with gifts
of food money clothes and with all other things according to
ability.
72. When any of my disciples hear of his arrival they should
immediately show their respect by advancing to meet him and when
he departs they should accompany him as far as the confines of
the village.
73. If an act attended with large recompense be opposed to
religious duty that act ought not to be committed; for religious
duty (when performed) confers all desired objects.
74. An unrighteous act that may have been committed by great
persons in former times must never be held (worthy of imitation);
but their virtuous conduct only is to be imitated.
75. Let not the secrets of any one be ever anywhere divulged
the neglect (vyatikrama) of proper respect (for those deserving
of reverence) should never be made (as if all were to be looked
at) with an equal eye (of esteem).
76. All my disciples should practise special religious
observances during the four special months (beginning with
Asha.dha). But those who are sickly need only practise the same
in the one month of Srava.na only.
77. Reading and listening to the exploits of Vish.nu singing
his praises solemn worship repetition of his mantra ("Great
K.rish.na is my refuge") recitation of the hymn of praise
(__i.e.__ of the thousand names of Vish.nu) reverential
circumambulations (from left to right with the right side towards
the object adored)
78. Prostration with the eight members (of the body) these are
considered the best religious observances; any one of these ought
to be performed with special devotion.
79. The fasts of all the eleventh days (of the waxing and waning
moon) should be carefully observed; also of the birthdays of
K.rish.na; and of the night of Siva (__Siva-ratri__) with
rejoicings during the day.
80. On a fast-day sleeping by day should most carefully be
avoided since by such sleep the merit of fasting is lost to men
quite as much as by sexual intercourse.
81. Whatever appointed order of religious fasts and festivals
(vrata and utsava) was enjoined by Sri Vi.th.thalesa
(Vi.th.thala-natha) who was the son of Sri Vallabhacarya the
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