Eleventh Skandha · Chapter 23
Sourceश्रीनारायण उवाच अमृतापिधानमित्येवमुच्चार्य साधकोत्तमः । उच्छिष्टभाग्भ्यः पात्रान्नं दद्यादन्ते विचक्षणः ॥ १ ॥ ये के चास्मत्कुले जाता दासदास्योऽनकाङ्क्षिणः । ते सर्वे तृप्तिमायान्तु मया दत्तेन भूतले ॥ २ ॥ रौरवेऽपुण्यनिलये पद्मार्बुदनिवासिनाम् । अर्थिनामुदकं दत्तमक्षय्यमुपतिष्ठतु ॥ ३ ॥ पवित्रग्रन्थिमुत्सृज्य मण्डले भुवि निक्षिपेत् । पात्रे तु निक्षिपेद्यस्तु स विप्रः पङ्क्तिदूषकः ॥ ४ ॥ उच्छिष्टस्तेन संस्पृष्टः शुना शूद्रेण च द्विजः । उपोष्य रजनीमेकां पञ्चगव्येन शुध्यति ॥ ५ ॥ अनुच्छिष्टेन संस्पृष्टैः स्नानमेव विधीयते । एकाहुतिप्रदानेन कोटियज्ञफलं लभेत् ॥ ६ ॥ पञ्चभिः पञ्चकोटीनां तदनन्तफलं स्मृतम् । प्राणाग्निहोत्रवेत्रे यो ह्यन्नदानं करोति च ॥ ७ ॥ दातुश्चैव तु यत्पुण्यं भोक्तुश्चैव तु यत्फलम् । प्राप्नुतस्तौ तदेव द्वावुभौ तौ स्वर्गगामिनौ ॥ ८ ॥ सपवित्रकरो भुङ्क्ते यस्तु विप्रो विधानतः । ग्रासे ग्रासे फलं तस्य पञ्चगव्यसमं भवेत् ॥ ९ ॥ पूजाकालत्रये नित्यं जपस्तर्पणमेव च । होमो ब्राह्मणभुक्तिश्च पुरश्चरणमुच्यते ॥ १० ॥ अधःशयानो धर्मात्मा जितक्रोधो जितेन्द्रियः । लघुमिष्टहिताशी च विनीतः शान्तचेतसा ॥ ११ ॥ नित्यं त्रिषवणस्नायी नित्यं स शुभभाषणः । स्त्रीशूद्रपतितत्व्रात्यनास्तिकोच्छिष्टभाषणम् ॥ १२ ॥ चाण्डालभाषणं चैव न कुर्यान्मुनिसत्तम । नत्वा नैव च भाषेत जपहोमार्चनादिषु ॥ १३ ॥ मैथुनस्य तथालापं तद्गोष्ठीमपि वर्जयेत् । कर्मणा मनसा वाचा सर्वावस्थासु सर्वदा ॥ १४ ॥ सर्वत्र मैथुनत्यागो ब्रह्मचर्यं प्रचक्षते । राज्ञश्चैव गृहस्थस्य ब्रह्मचर्यमुदाहृतम् ॥ १५ ॥ ऋतुस्तातेषु दारेषु सङ्गतिर्या विधानतः । संस्कृतायां सवर्णायामृतुं दृष्ट्वा प्रयत्नतः ॥ १६ ॥ रात्रौ तु गमनं कार्यं ब्रह्मचर्यं हरेन्न तत् । ऋणत्रयमसंशोध्य त्वनुत्पाद्य सुतानपि ॥ १७ ॥ तथा यज्ञाननिष्ट्वा च मोक्षमिच्छन्व्रजत्यधः । अजागलस्य यज्जन्म तज्जन्म श्रुतिचोदितम् ॥ १८ ॥ अतः कार्यं तु विप्रेन्द्र ऋणत्रयविशोधनम् । ते देवानामृषीणां च पितॄणामृणिनस्तथा ॥ १९ ॥ ऋषिभ्यो ब्रह्मचर्येण पितृभ्यस्तु तिलोदकैः । मुच्येद्यज्ञेन देवेभ्यः स्वाश्रमं धर्ममाचरेत् ॥ २० ॥ क्षीराहारी फलाशी वा शाकाशी वा हविष्यभुक् । भिक्षाशी वा जपेद्विद्वान्कृच्छ्रचान्द्रायणादिकृत् ॥ २१ ॥ लवणं क्षारमम्लं च गृञ्जनं कांस्यभोजनम् । ताम्बूलं च द्विभुक्तं च दुष्टवासः प्रमत्तनम् ॥ २२ ॥ श्रुतिस्मृतिविरोधं च जपं रात्रौ विवर्जयेत् । वृथा न कालं गमयेद्द्यूतस्त्रीस्वापवादतः ॥ २३ ॥ गमयेद्देवतापूजास्तोत्रागमविलोकनैः । भूशय्या ब्रह्मचारित्वं मौनचर्या तथैव च ॥ २४ ॥ नित्यं त्रिषवणस्नानं शूद्रकर्मविवर्जनम् । नित्यपूजा नित्यदानमानन्दस्तुतिकीर्तनम् ॥ २५ ॥ नैमित्तिकार्चनं चैव विश्वासो गुरुदेवयोः । जपनिष्ठस्य धर्मा ये द्वादशैते सुसिद्धिदाः ॥ २६ ॥ नित्यं सूर्यमुपस्थाय तस्य चाभिमुखो जपेत् । देवताप्रतिमादौ वा वह्नौ वाभ्यर्च्य तन्मुखः ॥ २७ ॥ स्नानपूजाजपध्यानहोमतर्पणतत्परः । निष्कामो देवतायां च सर्वकर्मनिवेदकः ॥ २८ ॥ एवमादींश्च नियमान्पुरश्चरणकृच्चरेत् । तस्माद्द्विजः प्रसन्नात्मा जपहोमपरायणः ॥ २९ ॥ तपस्यध्ययने युक्तो भवेद्भूतानुकम्पकः । तपसा स्वर्गमाप्नोति तपसा विन्दते महत् ॥ ३० ॥ तपोयुक्तस्य सिध्यन्ति कर्माणि नियतात्मनः । विद्वेषणं संहरणं मारणं रोगनाशनम् ॥ ३१ ॥ येन येनाथ ऋषिणा यदर्थं देवताः स्तुताः । स स कामः समृद्ध्येत तेषां तेषां तथा तथा ॥ ३२ ॥ तानि कर्माणि वक्ष्यामि विधानानि च कर्मणाम् । पुरश्चरणमादौ च कर्मणां सिद्धिकारकम् ॥ ३३ ॥ स्वाध्यायाभ्यसनस्यादौ प्राजापत्यं चरेद्द्विजः । केशश्मश्रुलोमनखान् वापयित्वा ततः शुचिः ॥ ३४ ॥ तिष्ठेदहनि रात्रौ तु शुचिरासीत वाग्यतः । सत्यवादी पवित्राणि जपेद्व्याहृतयस्तथा ॥ ३५ ॥ ज्येकाराद्यास्तु ता जप्त्वा सावित्रीं च तदित्यृचम् । आपो हि ष्ठेति सूक्तं च पवित्रं पापनाशनम् ॥ ३६ ॥ पुनन्त्यः स्वस्तिमत्यश्च पावमान्यस्तथैव च । सर्वत्रैतत्प्रयोक्तव्यमादावन्ते च कर्मणाम् ॥ ३७ ॥ आसहस्रादाशताद्वाप्यादशादथवा जपेत् । अकारं व्याहृतीस्तिस्रः सावित्रीमथवायुतम् ॥ ३८ ॥ तर्पयित्वाद्भिराचार्यानृषींश्छन्दांसि देवताः । अनार्येण न भाषेत शूद्रेणापि न गर्हितैः ॥ ३९ ॥ नापि चोदक्यया वध्वा पतितैर्नान्त्यजैर्नृभिः । न देवब्राह्मणद्विष्टैर्नाचार्यगुरुनिन्दकैः ॥ ४० ॥ न मातृपितृविद्विष्टैर्नावमन्येत कञ्चन । कृच्छ्राणामेष सर्वेषां विधिरुक्तोऽनुपूर्वशः ॥ ४१ ॥ प्राजापत्यस्य कृच्छ्रस्य तथा सान्तपनस्य च । पराकस्य च कृच्छ्रस्य विधिश्चान्द्रायणस्य च ॥ ४२ ॥ पञ्चभिः पातकैः सर्वैर्दुष्कृतैश्च प्रमुच्यते । तप्तकृच्छ्रेण सर्वाणि पापानि दहति क्षणात् ॥ ४३ ॥ त्रिभिश्चान्द्रायणैः पूतो ब्रह्मलोकं समश्नुते । अष्टभिर्देवताः साक्षात्पश्येत वरदास्तदा ॥ ४४ ॥ छन्दांसि दशभिर्ज्ञात्वा सर्वान्कामान्समश्नुते । त्र्यहं प्रातस्त्र्यहं सायं त्र्यहमद्यादयाचितम् ॥ ४५ ॥ त्र्यहं परं च नाश्नीयात्प्राजापत्यं चरेद्द्विजः । गोमूत्रं गोमयं क्षीरं दधि सर्पिः कुशोदकम् ॥ ४६ ॥ एकरात्रोपवासश्च कृच्छ्रं सान्तपनं स्मृतम् । एकैकं ग्रासमश्नीयादहानि त्रीणि पूर्ववत् ॥ ४७ ॥ त्र्यहं चोपवसेदित्थमतिकृच्छ्रं चरेद्द्विजः । एवमेव त्रिभिर्युक्तं महासान्तपनं स्मृतम् ॥ ४८ ॥ तप्तकृच्छ्रं चरन्विप्रो जलक्षीरघृतानिलान् । प्रतित्र्यहं पिबेदुष्णान्सकृत्स्नायी समाहितः ॥ ४९ ॥ नियतस्तु पिबेदापः प्राजापत्यविधिः स्मृतः । यतात्मनोऽप्रमत्तस्य द्वादशाहमभोजनम् ॥ ५० ॥ पराको नाम कृच्छ्रोऽयं सर्वपापप्रणोदनः । एकैकं तु ग्रसेत्पिण्डं कृष्णे शुक्ले च वर्धयेत् ॥ ५१ ॥ अमावास्यां न भुञ्जीत एवं चान्द्रायणे विधिः । उपस्पृश्य त्रिषवणमेतच्चान्द्रायणं स्मृतम् ॥ ५२ ॥ चतुरः प्रातरश्नीयाद्विप्रः पिण्डात्कृताह्निकः । चतुरोऽस्तमिते सूर्ये शिशुचान्द्रायणं स्मृतम् ॥ ५३ ॥ अष्टावष्टौ समश्नीयात्पिण्डान्मध्यन्दिने स्थिते । नियतात्मा हविष्यस्य यतिचान्द्रायणं व्रतम् ॥ ५४ ॥ एतद्रुद्रास्तथादित्या वसवश्च चरन्ति हि । सर्वे कुशलिनो देवा मरुतश्च भुवा सह ॥ ५५ ॥ एकैकं सप्तरात्रेण पुनाति विधिवत्कृतम् । त्वगसृक्पिशितास्थीनि मेदोमज्जावसास्तथा ॥ ५६ ॥ एकैकं सप्तरात्रेण शुध्यत्येव न संशयः । एभिर्व्रतैर्विपूतात्मा कर्म कुर्वीत नित्यशः ॥ ५७ ॥ एवं शुद्धस्य कर्माणि सिध्यन्त्येव न संशयः । शुद्धात्मा कर्म कुर्वीत सत्यवादी जितेन्द्रियः ॥ ५८ ॥ इष्टान्कामांस्ततः सर्वान्सम्प्राप्नोति न संशयः । त्रिरात्रमेवोपवसेद्रहितः सर्वकर्मणा ॥ ५९ ॥ त्रीणि नक्तानि वा कुर्यात्ततः कर्म समारभेत् । एवं विधानं कथितं पुरश्चर्याफलप्रदम् ॥ ६० ॥ गायत्र्याश्च पुरश्चर्यां सर्वकामप्रदायिनी । कथिता तव देवर्षे महापापविनाशिनी ॥ ६१ ॥ आदौ कुर्याद्व्रतं मन्त्री देहशोधनकारकम् । पुरश्चर्यां ततः कुर्यात्समस्तफलभाग्भवेत् ॥ ६२ ॥ इति ते कथितं गुह्यं पुरश्चर्याविधानकम् । एतत्परस्मै नो वाच्यं श्रुतिसारं यतः स्मृतम् ॥ ६३ ॥
śrīnārāyaṇa uvāca amṛtāpidhānamityevamuccārya sādhakottamaḥ | ucchiṣṭabhāgbhyaḥ pātrānnaṃ dadyādante vicakṣaṇaḥ || 1 || ye ke cāsmatkule jātā dāsadāsyo'nakāṅkṣiṇaḥ | te sarve tṛptimāyāntu mayā dattena bhūtale || 2 || raurave'puṇyanilaye padmārbudanivāsinām | arthināmudakaṃ dattamakṣayyamupatiṣṭhatu || 3 || pavitragranthimutsṛjya maṇḍale bhuvi nikṣipet | pātre tu nikṣipedyastu sa vipraḥ paṅktidūṣakaḥ || 4 || ucchiṣṭastena saṃspṛṣṭaḥ śunā śūdreṇa ca dvijaḥ | upoṣya rajanīmekāṃ pañcagavyena śudhyati || 5 || anucchiṣṭena saṃspṛṣṭaiḥ snānameva vidhīyate | ekāhutipradānena koṭiyajñaphalaṃ labhet || 6 || pañcabhiḥ pañcakoṭīnāṃ tadanantaphalaṃ smṛtam | prāṇāgnihotravetre yo hyannadānaṃ karoti ca || 7 || dātuścaiva tu yatpuṇyaṃ bhoktuścaiva tu yatphalam | prāpnutastau tadeva dvāvubhau tau svargagāminau || 8 || sapavitrakaro bhuṅkte yastu vipro vidhānataḥ | grāse grāse phalaṃ tasya pañcagavyasamaṃ bhavet || 9 || pūjākālatraye nityaṃ japastarpaṇameva ca | homo brāhmaṇabhuktiśca puraścaraṇamucyate || 10 || adhaḥśayāno dharmātmā jitakrodho jitendriyaḥ | laghumiṣṭahitāśī ca vinītaḥ śāntacetasā || 11 || nityaṃ triṣavaṇasnāyī nityaṃ sa śubhabhāṣaṇaḥ | strīśūdrapatitatvrātyanāstikocchiṣṭabhāṣaṇam || 12 || cāṇḍālabhāṣaṇaṃ caiva na kuryānmunisattama | natvā naiva ca bhāṣeta japahomārcanādiṣu || 13 || maithunasya tathālāpaṃ tadgoṣṭhīmapi varjayet | karmaṇā manasā vācā sarvāvasthāsu sarvadā || 14 || sarvatra maithunatyāgo brahmacaryaṃ pracakṣate | rājñaścaiva gṛhasthasya brahmacaryamudāhṛtam || 15 || ṛtustāteṣu dāreṣu saṅgatiryā vidhānataḥ | saṃskṛtāyāṃ savarṇāyāmṛtuṃ dṛṣṭvā prayatnataḥ || 16 || rātrau tu gamanaṃ kāryaṃ brahmacaryaṃ harenna tat | ṛṇatrayamasaṃśodhya tvanutpādya sutānapi || 17 || tathā yajñānaniṣṭvā ca mokṣamicchanvrajatyadhaḥ | ajāgalasya yajjanma tajjanma śruticoditam || 18 || ataḥ kāryaṃ tu viprendra ṛṇatrayaviśodhanam | te devānāmṛṣīṇāṃ ca pitṝṇāmṛṇinastathā || 19 || ṛṣibhyo brahmacaryeṇa pitṛbhyastu tilodakaiḥ | mucyedyajñena devebhyaḥ svāśramaṃ dharmamācaret || 20 || kṣīrāhārī phalāśī vā śākāśī vā haviṣyabhuk | bhikṣāśī vā japedvidvānkṛcchracāndrāyaṇādikṛt || 21 || lavaṇaṃ kṣāramamlaṃ ca gṛñjanaṃ kāṃsyabhojanam | tāmbūlaṃ ca dvibhuktaṃ ca duṣṭavāsaḥ pramattanam || 22 || śrutismṛtivirodhaṃ ca japaṃ rātrau vivarjayet | vṛthā na kālaṃ gamayeddyūtastrīsvāpavādataḥ || 23 || gamayeddevatāpūjāstotrāgamavilokanaiḥ | bhūśayyā brahmacāritvaṃ maunacaryā tathaiva ca || 24 || nityaṃ triṣavaṇasnānaṃ śūdrakarmavivarjanam | nityapūjā nityadānamānandastutikīrtanam || 25 || naimittikārcanaṃ caiva viśvāso gurudevayoḥ | japaniṣṭhasya dharmā ye dvādaśaite susiddhidāḥ || 26 || nityaṃ sūryamupasthāya tasya cābhimukho japet | devatāpratimādau vā vahnau vābhyarcya tanmukhaḥ || 27 || snānapūjājapadhyānahomatarpaṇatatparaḥ | niṣkāmo devatāyāṃ ca sarvakarmanivedakaḥ || 28 || evamādīṃśca niyamānpuraścaraṇakṛccaret | tasmāddvijaḥ prasannātmā japahomaparāyaṇaḥ || 29 || tapasyadhyayane yukto bhavedbhūtānukampakaḥ | tapasā svargamāpnoti tapasā vindate mahat || 30 || tapoyuktasya sidhyanti karmāṇi niyatātmanaḥ | vidveṣaṇaṃ saṃharaṇaṃ māraṇaṃ roganāśanam || 31 || yena yenātha ṛṣiṇā yadarthaṃ devatāḥ stutāḥ | sa sa kāmaḥ samṛddhyeta teṣāṃ teṣāṃ tathā tathā || 32 || tāni karmāṇi vakṣyāmi vidhānāni ca karmaṇām | puraścaraṇamādau ca karmaṇāṃ siddhikārakam || 33 || svādhyāyābhyasanasyādau prājāpatyaṃ careddvijaḥ | keśaśmaśrulomanakhān vāpayitvā tataḥ śuciḥ || 34 || tiṣṭhedahani rātrau tu śucirāsīta vāgyataḥ | satyavādī pavitrāṇi japedvyāhṛtayastathā || 35 || jyekārādyāstu tā japtvā sāvitrīṃ ca tadityṛcam | āpo hi ṣṭheti sūktaṃ ca pavitraṃ pāpanāśanam || 36 || punantyaḥ svastimatyaśca pāvamānyastathaiva ca | sarvatraitatprayoktavyamādāvante ca karmaṇām || 37 || āsahasrādāśatādvāpyādaśādathavā japet | akāraṃ vyāhṛtīstisraḥ sāvitrīmathavāyutam || 38 || tarpayitvādbhirācāryānṛṣīṃśchandāṃsi devatāḥ | anāryeṇa na bhāṣeta śūdreṇāpi na garhitaiḥ || 39 || nāpi codakyayā vadhvā patitairnāntyajairnṛbhiḥ | na devabrāhmaṇadviṣṭairnācāryagurunindakaiḥ || 40 || na mātṛpitṛvidviṣṭairnāvamanyeta kañcana | kṛcchrāṇāmeṣa sarveṣāṃ vidhirukto'nupūrvaśaḥ || 41 || prājāpatyasya kṛcchrasya tathā sāntapanasya ca | parākasya ca kṛcchrasya vidhiścāndrāyaṇasya ca || 42 || pañcabhiḥ pātakaiḥ sarvairduṣkṛtaiśca pramucyate | taptakṛcchreṇa sarvāṇi pāpāni dahati kṣaṇāt || 43 || tribhiścāndrāyaṇaiḥ pūto brahmalokaṃ samaśnute | aṣṭabhirdevatāḥ sākṣātpaśyeta varadāstadā || 44 || chandāṃsi daśabhirjñātvā sarvānkāmānsamaśnute | tryahaṃ prātastryahaṃ sāyaṃ tryahamadyādayācitam || 45 || tryahaṃ paraṃ ca nāśnīyātprājāpatyaṃ careddvijaḥ | gomūtraṃ gomayaṃ kṣīraṃ dadhi sarpiḥ kuśodakam || 46 || ekarātropavāsaśca kṛcchraṃ sāntapanaṃ smṛtam | ekaikaṃ grāsamaśnīyādahāni trīṇi pūrvavat || 47 || tryahaṃ copavaseditthamatikṛcchraṃ careddvijaḥ | evameva tribhiryuktaṃ mahāsāntapanaṃ smṛtam || 48 || taptakṛcchraṃ caranvipro jalakṣīraghṛtānilān | pratitryahaṃ pibeduṣṇānsakṛtsnāyī samāhitaḥ || 49 || niyatastu pibedāpaḥ prājāpatyavidhiḥ smṛtaḥ | yatātmano'pramattasya dvādaśāhamabhojanam || 50 || parāko nāma kṛcchro'yaṃ sarvapāpapraṇodanaḥ | ekaikaṃ tu grasetpiṇḍaṃ kṛṣṇe śukle ca vardhayet || 51 || amāvāsyāṃ na bhuñjīta evaṃ cāndrāyaṇe vidhiḥ | upaspṛśya triṣavaṇametaccāndrāyaṇaṃ smṛtam || 52 || caturaḥ prātaraśnīyādvipraḥ piṇḍātkṛtāhnikaḥ | caturo'stamite sūrye śiśucāndrāyaṇaṃ smṛtam || 53 || aṣṭāvaṣṭau samaśnīyātpiṇḍānmadhyandine sthite | niyatātmā haviṣyasya yaticāndrāyaṇaṃ vratam || 54 || etadrudrāstathādityā vasavaśca caranti hi | sarve kuśalino devā marutaśca bhuvā saha || 55 || ekaikaṃ saptarātreṇa punāti vidhivatkṛtam | tvagasṛkpiśitāsthīni medomajjāvasāstathā || 56 || ekaikaṃ saptarātreṇa śudhyatyeva na saṃśayaḥ | ebhirvratairvipūtātmā karma kurvīta nityaśaḥ || 57 || evaṃ śuddhasya karmāṇi sidhyantyeva na saṃśayaḥ | śuddhātmā karma kurvīta satyavādī jitendriyaḥ || 58 || iṣṭānkāmāṃstataḥ sarvānsamprāpnoti na saṃśayaḥ | trirātramevopavasedrahitaḥ sarvakarmaṇā || 59 || trīṇi naktāni vā kuryāttataḥ karma samārabhet | evaṃ vidhānaṃ kathitaṃ puraścaryāphalapradam || 60 || gāyatryāśca puraścaryāṃ sarvakāmapradāyinī | kathitā tava devarṣe mahāpāpavināśinī || 61 || ādau kuryādvrataṃ mantrī dehaśodhanakārakam | puraścaryāṃ tataḥ kuryātsamastaphalabhāgbhavet || 62 || iti te kathitaṃ guhyaṃ puraścaryāvidhānakam | etatparasmai no vācyaṃ śrutisāraṃ yataḥ smṛtam || 63 ||
English translation
1-20. Narayana said The best Sadhaka, then uttering after his meals, the mantra “Amritapidhanamasi.” (O Water-nectar! Let Thou be the covering to the food that I have taken), should make Achaman (sip one Gandusa water) and distribute the remnant food (the leavings) to those who take the leavings. “Let the servants and maid-servants of our family that expect the leavings of food be satisfied with what leavings I give to them.” “Let those inhabitants of the Raurava hell or other unholy places who have remained there for a Padma or Arbuda years and want to drink water, be satisfied with this water that I offer to them and let this water bring unending happiness to them.” Repeating the above two mantras let the house¬ holder distribute the leavings of food to the servants and the water to those who want water respectively. Then opening the knot of the Pavitra (a ring of Kus’a grass worn on the fourth finger on certain religious occasions), let him throw this on the square mandalam or the ground. The Brahmana that throws this Kus’a grass on the vessel (Patra) is said to defile the vow of Brahmanas, taking their food. The Brahmana that has not yet washed his face after taking the food, or touching another such Brahmana or a dog, or a S’udra, should fast one day and then drink Pahchagabya and thus purify himself. And in case the Uchchista Brahmin (who has not washed his mouth and hands after meals) be touched by another Brahmin, who is not Uchchista, then simply bathing will purify him. By offering this Ekahuti (oblation once) according to rules mentioned above, one obtains the fruit of performing ten million sacrifices; and by offering this oblation five times one gets the endless fruit, of performing fifty million sacrifices, and if one feeds such a man who knows well how to do this Pranagnihoma, then he as well as he whom he feeds both derive full benefits and they ultimately go to heaven. The Brahmana
acquires while taking each of his mouthful of food the fruit of eating Pahchagavya, who takes his food duly with the holy Pavitra Kus’a grass tied on his finger. During the three times of worship, the devotee is to do his daily Japam, Tarpanam and Homa and he should feed the Brahmins. Thus the five limbed Puras’charana is completely done. The religious man should sleep on a low bedding (lie on the ground); he is to control his senses and anger; he is to eat moderately, the things that are light, sweet and good; he is to be humble, peaceful and calm. He is to bathe thrice daily and not to hold any unholy conversation with any woman, a S’udra, one who is fallen, without any initiation, and who is an atheist; as well he should not speak in a language spoken by the chandalas. One is to bow down before him who is in the act of performing the Japam, Homa and worship, etc; one is not to talk with him. Never by deed, mind or word, on all occasions never speak about sexual intercourses; nor hold any contact with such people. For the relinquishment of this subject is called Brahmacharyam (continence) of the kings as well as of the house-holders. But one should go to one’s legal wife during the night time after her menstruation duly according to the rules of the S’astras; the Brahmacharyam is not thereby destroyed. Man cannot repay the three-fold debts and he cannot aspire for moksa without procreating sons or without doing the duties of the house¬ holders, as prescribed by the S’astras. An attempt to do so becomes entirely fruitless like the breast on the neck of a goat. Rather it drags one downward. So the S’rutis say. So let yourself be free first from the debts due to the Devas, the debts due to the Risis and the debts due to the Piths. Make sacrifices first and then be free from the Devas’ debt. Hold Brahmacharyam and be free from the Risis’ debt. Offer til and water; that is, do S’raddhas and tarpanams and be free from the debt due to the Pitris. Then do readily practise your own Varnas’rama Dharma.
21-33. One is to practise Krichchra Chandra yana Vrata and to take for his food, milk, fruits, roots and vegetables, Habisyannam and
food obtained by begging so that one may become sinless. One is to make japam for Puras’charanam. One is to avoid salt, salty or alkaline substances, acid, garlic, turnips, eating in Kamsa vessels, chewing betels, eating twice, putting on impure clothings, the intoxicating things and the unsastric nocturnal japam; also one is not to waste one’s time over blaming and trying to find faults with the relatives, playing at dice, or talking at random with one’s wife (so that evil effects may arise). One is to spend one’s time in worshipping the Devas, reciting the hymns of praise, and studying the S’astras. One is to sleep on the ground, practise Brahmacharyam, and the vow of silence, bathe thrice, not practise anything which befits the S’udras only. One is to worship everyday, make charities duly and be always happy, recite stotras daily, do occasional Deva worships, have faith in one’s Guru and Deva. These twelve rules are to ensure success to the devotee who does Puras’charanam. One is to daily praise the Sun, with one’s face turned towards Him, do japam before Him; or one is to worship one’s own Deity in front of fire or the image of any god, and do japam simultaneously. The devotee who practises Puras’charanam is to bathe, worship, do japam, meditate, practise Homa, Tarpanam, is to have no desires and to surrender all fruits to one’s own desired Deity, etc. These are necessarily to be observed by him. Therefore while doing japam, Homa, etc., the devotee’s mind is to remain always pleasant and satisfied. One should be ready to practise tapasya, to see the S’astras and be merciful to all the beings. As asceticism leads one to to heaven and to the attainment of one’s desires, therefore know this that all the powers come to an ascetic. An ascetic can cause another’s death (maran); he can injure others, cure diseases and kill all. Whatever the several Risis wanted from the Devi Gayatri and to that end made Puras’charanam and worshipped Her, they obtained from Her all those things. O Narada! I will speak of S’anti Karmas etc., in a future chapter. Here I will speak of those rules, etc., that are to be observed in Puras’charanam in as much as they play the principal part to success.
First of all shave yourself and have your hairs and nails, etc., cut off and bathe and be pure. Then perform the Prajapatya prayas’chitta for one’s peace and purification and next do the puras’charanam of the Gayatri. Do not speak the whole day and night. Keep your thoughts pure. If words are to be spoken, speak only what you take as true. First recite Mahavyarhiti and then the Savitri mantra with Pranava prefixed. Then recite the sin-destroying mantra “Apohistha, etc.,” and Svasti mati Sukta and “Pavamani Sukta.” In every action, in its beginning and at its end one is to understand the necessity of doing the Japam, why and what for one is doing that.
One is to repeat the Pranava, the three Vyarhitis and Savitri ayuta times or one thousand times or one hundred times or ten times.
Then offer with water, the peace offerings (tarpanam) to the Acharya, Risi, Chhandas, and the Devas. Being engaged in action, do not speak any impure language of the MIechchhas or talk with any S’udra or any bad person. Do not talk with wife in the period of menstruation, with one who has fallen, with the low-class person, with any hater of the Devas and the Brahmanas, Acharyas and Gurus, with those who blame the fathers and mothers; nor show any disrespect to anybody. Thus I have spoken in due order about all the rules of Krichchhra vrata. Now I will speak of the rules of the Prajapatya Krichchhra, S’antapana, Paraka Krichchhra and Chandrayana.
34-54. One becomes freed of all the sins, if one performs the above five Chandrayanas. By the performance of the Tapta Krichchhra, all sins are burnt off in an instant. By the performance of the three Chandrayanas the people get purified and go to the Brahma Loka. By doing eight Chandrayanas, one sees face to face one’s Devata, ready to grant boons. With ten Chandrayanas, one gets the knowledge of the Vedas and one acquires all what one wants.
In the observance of the Krichchhra Prajapatya Vrata, one has to take food once in midday for three days, once in the evening for three days, and for the next three days whatever one gets without asking anything from anybody. For the next three days one is not to take any thing at all and go on with one’s work. These twelve days’ work constitutes the Prajapatya Vrata.
Now about the rules of the S’antapana Vrata. On the preceding day one has got to eat food consisting of the mixture of cow urine, cow- dung milk, curd, ghee and the water of the Kus’a grass; the day following he is to fast. These two days’ work constitutes the S’antapana Vrata.
Now about the Ati Krichchhra vrata. For the first three days, one is to eat one mouthful of food a day and for the next three days one is to fast. This is the Ati Krichchhra vrata. This vrata repeated three times is called Maha S’antapana vrata. Note According to the opinion of Yama, the fifteen days’ work constitutes Maha S’antapana. For the three days one has to eat cow-urine; for the next three days, cow- dung, for the next three days, curd; for the next three days milk; and for the next three days one has to take ghee. Then one becomes pure. This is called the all sin-destroying Maha S’antapan Vrata. Now I am speaking of the nature of the Tapta Krichchhra Vrata.
The Tapta Krichchhra vrata is carried out for the twelve days. For the first three days, one has to drink hot water; for the next three days, hot milk; for the next three days, the hot ghee and for the next three days, air only. Everyday one has to bathe once only under the above rules, and remain self-controlled. If one drinks water simply everyday under the above conditions, that is called the Prajapatya vrata.
To remain without any food for twelve days according to rules is called the Paraka Krichchhra vrata. By this vrata, all sins are destroyed.
Now about the rules of taking food in the Chandrayana vrata. In the dark fortnight one will have to decrease one mouthful of food every day and in the bright fortnight one will have to increase one mouthful every day and one has to fast completely on the Amavasya (new moon) day. One has to bathe thrice daily during every Sandhya time. This is known as the Chandrayana Vrata.
In the S’is’u Chandrayana Vrata one will have to take four mouthfuls of food in the midday and four mouthfuls in the evening. In the Yati Chandrayana one has to take eight mouthfuls in the midday and to control his passions.
55. These abovementioned vratas are observed by the Rudras, Adityas, Vasus, and Maruts; and they are enjoying thereby their full safety.
Each of the above vratas purifies the seven Dhatus of the body in seven nights simply! First skin, then blood, then flesh, bones, sinews, marrows and semen are purified. There is no doubt in this. Thus purifying the Atman by the above vratas, one is to do religious actions. The work done by such a purified man is sure to be met with success. First control the senses, be pure and do good actions.
Then all your desires will be undoubtedly fructified. Fast for three nights, without doing any actions and see the result. (You will not do anything and you want self control! Is this a child’s play?) Perform for three days the nocturnal vratas. Then proceed with your desired duties. If one works according to these methods, one gets the fruits
of Puras’charanam. O Narada! By the Puras’charanam of S’n Gayatn Devi all desires are fulfilled and all sins are destroyed. Before doing Puras’charanam purify your body by perfornning the above vratas. Then you will get all your desires connpletely fulfilled. O Narada! Thus I have spoken to you of the secret rules of Puras’charanam. Never disclose this to any other body. For it is recognised equivalent to the Vedas.
Here ends the Twenty-third Chapter of the Eleventh Book on the Tapta Krichchhra vrata and others in the Maha Puranam S’ri Mad Devi Bhagavatam of 18,000 verses by Maharsi Veda Vyasa.
Complete chapter-aligned witnesses. Sanskrit Wikisource page 24049, revision 322264 (2021-10-13T07:22:10Z). English is Swami Vijñanananda’s complete 1921–23 public-domain translation, controlled against the archival OCR and its chapter page at https://sacred-texts.com/hin/db/bk11ch23.htm. Historic spelling and transliteration are lightly normalized; no verse-by-verse alignment is asserted.