स्वनामभिश्चतुर्थ्यन्तैः प्रणवादिनमोऽन्तकैः ।
पूजयेयुर्द्विजाः सर्वे स्त्री-शूद्रा मन्त्रवर्जिताः ॥15.442॥
svanāmabhiścaturthyantaiḥ praṇavādinamo’ntakaiḥ |
pūjayeyurdvijāḥ sarve strī-śūdrā mantravarjitāḥ ||15.442||
SYNONYMS
sva-nāmabhiḥ–By the Holy Name received by oneself (in initiation); caturthy-antaiḥ–ending in the fourth case (caturthi vibhakti); praṇavādi–prefixed with oṁ (praṇava); namo’ntakaiḥ–suffixed with namaḥ; pūjayeyuḥ–should worship; dvijāḥ–dvijas; sarve–all; strī-śūdrāḥ–women and śūdras; mantra-varjitāḥ–without the mantra;
ANVAYA
sarve dvijāḥ praṇavādi-namo’ntakaiḥ caturthyantaiḥ svanāmabhiḥ pūjayeyuḥ | strī-śūdrāḥ mantra-varjitāḥ (san pūjayeyuḥ)
TRANSLATION
All the dvijas should worship the Lord with the Holy Names given personally to them (received in dīkṣā), putting the Name in fourth case (caturthi vibhakti), prefixing it with praṇava, and suffixing it with the word namaḥ. Women and śūdras (should worship the Lord) without mantra.
COMMENTARY
श्रीवसुदेवादीनां पूजामन्त्रमुद्दिशति—स्वनामभिरिति | तत्र प्रयोगः—ॐ वसुदेवाय नमः इति | मन्त्रविवर्जिताः प्रणवरहिताः तत्तन्मन्त्रास्तैरप्रणवा उच्चारणीयाः इत्यर्थः | अत्र चानुक्तोऽपि विशेषतः पूजायाः क्रमो विधिश्च बहुलपुराणवचनाद्युक्तितः सम्प्रद्वायानुसाराच्चाग्रे लेख्य एव
śrīvasudevādīnāṁ pūjāmantramuddiśati—svanāmabhiriti | tatra prayogaḥ—oṁ vasudevāya namaḥ iti | mantravivarjitāḥ praṇavarahitāḥ tattanmantrāstairapraṇavā uccāraṇīyā ityarthaḥ | atra cānukto ‘pi viśeṣataḥ pūjāyāḥ kramo vidhiśca bahulapurāṇavacanādyuktitaḥ sampradāyānusārāccāgre lekhya eva ||14.442||
SYNONYMS
śrī-vāsudevādīnām–of śrī-vāsudeva etc.; pūjā-mantram–pūjā mantras; uddiśati–are being described; sva-nāmabhiḥ iti–with the sloka starting with the words sva-nāmabhiḥ; tatra–in that regard; prayogaḥ–implementation; oṁ vāsudevāya namaḥ–no translation because it is verbatim mantra; iti–is as follows; mantra-vivarjitāḥ–the word mantra-vivarjitāḥ (means); praṇava-rahitāḥ–without the praṇava (oṁ); iti arthaḥ–it means that; tat-tat mantrāḥ–those mantras; taiḥ–by them; apraṇavāḥ–without the praṇava; uccāraṇīyāḥ–should be uttered; atra ca–here (in this śloka); anuktaḥ api–although not described; viśeṣataḥ–specifically or in detail; pūjāyāḥ–of pūjā or worship; kramaḥ–sequence of activities; ca–and; vidhiḥ–procedure; bahula purāṇa vacana adi uktitaḥ–From texts of several Purānas; ca–and; sampradāya-anusārāt–according to sampradāya; agre–later in the book; lekhyaḥ eva–will be described;
TRANSLATION of commentary
[Sanātana Gosvāmī:] Mantras to be used in the worship (pūjā) of Śrī Vāsudeva etc. are being explained in this verse that starts with the words “sva-nāmabhiḥ…” The implementation (of mantra) here is as follows: oṁ vāsudevāya namaḥ. The word mantravivarjitāḥ (without the mantra) here means without the praṇava (oṁ)—which means these mantras should be uttered by them without uttering the praṇava (oṁ). Although not specifically described here, the detailed description of this worship’s krama (sequence of different accesories) and vidhi (procedure and statements injuncting its procedure) will be described later in this book by referring to various texts from several Purāṇas and according to sampradāya.
NOTES
- “The subject matter of the Hari-bhakti-vilāsa, by Śrī Sanātana Gosvāmī, was collected by Śrīla Gopāla Bhaṭṭa Gosvāmī and is known as a vaiṣṇava-smṛti. This vaiṣṇava-smṛti-grantha was finished in twenty chapters, known as vilāsas.” (A.C. Bhaktivedānta Swami Prabhupāda, Śrī Caitanya-caritāmṛta, Madhya-līlā, 1.35 purport.)
- “According to Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, the regulative principles of devotional service compiled by Gopāla Bhaṭṭa Gosvāmī do not strictly follow our Vaiṣṇava principles. Actually, Gopāla Bhaṭṭa Gosvāmī collected only a summary of the elaborate descriptions of Vaiṣṇava regulative principles from the Hari-bhakti-vilāsa. It is Śrīla Bhaktisiddhānta Sarasvatī Gosvāmī’s opinion, however, that to follow the Hari-bhakti-vilāsa strictly is to actually follow the Vaiṣṇava rituals in perfect order. He claims that the smārta-samāja, which is strictly followed by caste brāhmaṇas, has influenced portions that Gopāla Bhaṭṭa Gosvāmī collected from the original Hari-bhakti-vilāsa. It is therefore very difficult to find out Vaiṣṇava directions from the book of Gopāla Bhaṭṭa Gosvāmī. It is better to consult the commentary made by Sanātana Gosvāmī himself for the Hari-bhakti-vilāsa under the name of Dig-darśinī-ṭīkā.” (Ibid.)
- There is also evidence from Pañcarāta-śāstra that also specifies that women and śūdras may chant mantras but without chanting the praṇava:
-
śiṣyeṇa sahito vedyāṁ dhyāyennārāyaṇam guruḥ
dhyātvā ca dakṣiṇe karṇe śiṣyasya praṇavānvitam
mantraṁ dadyād-ṛṣi-cchando-daivataṁ cāṅgameva ca
dvādaśākṣara-mādau tu paścād-aṣṭākṣarātmakam
“The guru and his disciples together shall meditate on Lord Nārāyaṇa. The guru shall give to disciples, the mantras starting with the 12-syllable mantra and then the 8-syllable mantra by reciting them on to the right ear of his disciples.” – [Pādma-saṁhita 2.2.61-62]
-
mūrtimantraṁ ca tadanu samadhyāpya yathāvidhī
kevalam vaiṣṇavaṁ nāma namaḥ praṇavavarjitam
humphaṭ-ādi-vaṣaṭ-svāhā-varjitaṁ keśavādikam
adhyāpyaṁ strīṣu śūdreṣu tad-evānulomaja
“The guru shall impart these mūrtimantras [the mantras specified in verse 62] and their associated teachings to his disciples according to the rules prescribed in the scriptures. For women disciples and the disciples belonging to the śūdra and anuloma classes, the guru shall give only the name part of the mūrtimantras after removing the praṇava and namaḥ parts. While performing the fire sacrifice known as keśavādiyajña, these categories of disciples shall not utter humphaṭ or vaṣaṭ or svāhā.” – [Pādma-saṁhita 2.2.63-64]
