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Published online by Cambridge University Press: 15 March 2011
[The text of the Śikshā-patrī of the modern Vaishṇava Sect, called Svāmi-Nārāyaṇa, was lithographed in Samvat 1928 (A.D. 1872) by order of the Heads of the Sect. It has a Gujarātī Commentary by Nityānanda-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 Wartāl Māharāja on the occasion of my first visit to Wartāl 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 Sanskṛit commentary written by Paṇḍit Śatānanda-muni, and given to me by the Mahārāja on the same occasion.]
page 752 note 1 A father sometimes kills himself because a criminal act has been committed by a member of his family.
page 752 note 2 By Prasāda is meant the remains of food presented as an offering to a god. Here the word must be either prasādī or prasādi, from prasādin.
page 754 note 1 This is in strict unison with the present Hindū 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 Maitreyī, Gārgī and others.
page 755 note 1 This precept furnishes an interesting proof of the tolerant character of Vaishṇavism, and of its harmony with the pantheism of the Vedanta.
page 759 note 1 It is evident from this verse, as from verse 47, that although Vaishṇavas give preferential worship to Vishṇu, they are really Pantheists in the sense of honouring other deities, as manifestations of the Supreme Being. It may be observed that although five deities are here mentioned, Gaṇapati and Pārvatī are connected with Siva, as the Sun is with Vishṇu.
page 760 note 1 Of these only six are now generally performed, viz.:—1, the birth-ceremony, or touching the tongue of a new-born infant with clarified butter, etc.; 2, the name-giving ceremony on the tenth day; 3, tonsure; 4, induction into the privileges of the twice-born, by investiture with the sacred thread; 5, solemn return home from the house of a preceptor after completing the prescribed course of study; 6, marriage. See Indian Wisdom, p. 246.Google Scholar
page 760 note 2 The six daily duties (called Nitya-karman), according to Parāsara, are:— 1, bathing; 2, morning and evening prayer (sandhyā); 3, repetition of sacred texts; 4, offerings to fire (homa); 5, worship of ancestors; 6, worship of the gods. The six daily acts enjoined by Manu are different. See Inaian Wisdom, p. 244.Google Scholar
page 760 note 3 I commend this list to the attention of those European scholars who wish to be guided by Indian authorities in determining the real “sacred books” of India.
page 763 note 1 This verse proves that in their philosophical ideas the Svāmi-Nārāyaṇa sect are followers of the Rāmānuja sect. Compare verse 100.
page 767 note 1 With reference to this verse compare Manu's directions to Kings (Books vii. and viii.), and the precepts in the Vigraha chapter of the Hitopadeśa.
page 767 note 2 Compare Manu, v. 154.
page 770 note 1 This ceremony, which partly consists in throwing portions of food into the fire, before dinner, as an offering to all the deities, will be fully described in my new work on “Religious Thought and Life in India,” to be published by Mr. Murray.
page 770 note 2 We may notice that there is no little repetition in this Book of instructions, especially in enforcing the duty of keeping clear of all feminine seductions.
page 771 note 1 The story is told in Vishṇu-purāṇa, ii. 13. He feigned idiocy, that he might not he troubled with worldly society and might so give his undivided attention to devotional exercises.
page 771 note 2 See note to verse 91.
page 772 note 1 The Purāṇas divide all men into two classes: those whose nature is divine, and those whose nature is demoniacal.
