Adhyaya 105
Varaha PuranaAdhyaya 10518 Shlokas

Adhyaya 105: Ritual Procedure for the Gift of the Milk-Cow (Kṣīradhenu)

Kṣīradhenu-dāna-vidhi

Ritual-Manual (Dāna-vidhi / Merit-Economy)

Within the Varāha–Pṛthivī teaching frame, this chapter prescribes a dāna-vidhi for making and gifting a symbolic “milk-cow” (kṣīradhenu). It details preparing a purified ground (smeared with gomaya), spreading kuśa grass, placing a kṛṣṇājina, and forming a gomaya maṇḍala/kuṇḍalikā. A milk-pot (kṣīra-kumbha) and a calf portion are installed, and the cow is adorned as specified: golden face and horns, a sugar tongue, gemstone eyes, cloth coverings, and vessels of tila and grains arranged by the directions. The donor performs pūjā with fragrance, flowers, incense, and lamps, then formally offers the gift to a brāhmaṇa with Vedic mantras. The text concludes by declaring the merit and salvific fruits—attainment of Indraloka and Viṣṇuloka, and release from pāpa—for donors and reciters.

Primary Speakers

VarāhaPṛthivī

Key Concepts

kṣīradhenu (ritual cow-construct as a donation object)dāna-vidhi (procedural gifting protocol)śaucācāra (ritual purification of space)pūjā-upacāra (gandha, puṣpa, dhūpa, dīpa)mantra-prayoga (use of Vedic formulas in donation)phalaśruti (merit and afterlife outcomes)pṛthivī-santulana (earth-oriented ethics via regulated ritual use of materials)

Shlokas in Adhyaya 105

Verse 1

अथ क्षीरधेनुदानविधिः ॥ होतोवाच ॥ क्षीरधेनुं प्रवक्ष्यामि तां निबोध नराधिप ॥ अनु्लिप्ते महीपृष्ठे गोमयेन नृपोत्तम ॥ १-१०५ ॥ गोचर्ममात्रमानेन कुशानास्तीर्य सर्वतः ॥ तस्योपरि महाराज न्यसेत्कृष्णाजिनं बुधः ॥

Now, the procedure for the gift of the Kṣīra-dhenū. The Hotṛ said: “I shall explain the Kṣīra-dhenū; understand it, O king. On ground that has been smeared with cow-dung, O best of kings, having spread kuśa grass on all sides to the measure of a cowhide, the wise man should place a black antelope skin upon it, O great king.”

Verse 2

तत्र कृत्वा कुण्डलिकां गोमयेन सुविस्तृताम् ॥ क्षीरकुम्भं ततः स्थाप्य चतुर्थांशेन वत्सकम्

There, having formed a well-spread circular ritual design with cow-dung, one should then place a pot of milk and, in due proportion, set a calf as the fourth part.

Verse 3

सुवर्णमुखशृङ्गाणि चन्दनागुरुकाणि च ॥ प्रशस्तपत्रश्रवणां तिलपात्रोपरि न्यसेत्

One should place the ornaments: horns with golden tips, and also apply sandal and agaru; and fashion the ears as auspicious leaves, setting these upon a sesame-filled vessel as the base.

Verse 4

इक्षुपादां दर्भरोमां सितकम्बलसंवृताम् ॥ ताम्रपृष्ठां कांस्यदोहां पट्टसूत्रमयीं शुभाम्

(Fashion the cow) with legs of sugarcane, hair of darbha-grass, covered with a white blanket; with a copper back, a bronze milking-vessel, and auspiciously made with silk-thread.

Verse 5

पुच्छं च नृपशार्दूल नवनीतमयस्तनीम् ॥ स्वर्णशृङ्गीं रौप्यखुरां पञ्चरत्नसमन्विताम्

And the tail, O tiger among kings; (make her) with udders of butter, with golden horns, with silver hooves, and endowed with the five gems.

Verse 6

चत्वारि तिलपात्राणि चतुर्दिक्ष्वपि विन्यसेत् ॥ सप्तधान्ययुतं पात्रे दिक्षु दिक्षु च विन्यसेत्

One should arrange four sesame-vessels in the four directions; and in each direction one should also place a vessel containing the seven grains.

Verse 7

मुखं गुडमयं तस्या जिह्वां शर्करया तथा ॥ फलप्रशस्तदशनां मुक्ताफलमयेक्षणाम्

Her face should be fashioned of jaggery, and her tongue likewise of sugar; her teeth should be of choice fruits, and her eyes made of pearls.

Verse 8

एवं लक्षणसंयुक्तां क्षीरधेनुं प्रकल्पयेत् ॥ आच्छाद्य वस्त्रयुग्मेन गन्धपुष्पैः समर्चयेत्

Thus, having prepared the milk-cow endowed with these characteristics, one should cover her with a pair of garments and honor her with fragrances and flowers.

Verse 9

पादुकोपानहौ छत्रं दत्त्वा दानं समर्पयेत् ॥ दद्यादनेन मन्त्रेण क्षीरधेनुं प्रयत्नतः

Having given sandals and footwear, and an umbrella, one should formally present the gift; with this mantra one should bestow the milk-cow carefully and with effort.

Verse 10

आप्यायस्वेति मन्त्रेण वेदोक्तेन विधानतः ॥ आश्रयः सर्वभूतानामित्यादि नरपुङ्गव

By the Veda-stated mantra beginning ‘Āpyāyasva…’, according to the prescribed procedure; and with the formula beginning ‘Āśrayaḥ sarvabhūtānām…’, and so forth, O best of men.

Verse 11

आप्यायस्वेति मन्त्रेण क्षीरधेनुं प्रसादयेत् ॥ प्रतिग्राही पठेन्मन्त्रमेष दानविधिः स्मृतः

With the mantra beginning ‘Āpyāyasva…’, one should propitiate and consecrate the milk-cow; the recipient should recite the mantra—this is remembered as the procedure of donation.

Verse 12

दीयमानां प्रपश्यन्ति ते यान्ति परमां गतिम् ॥ एतां हेमसहस्रेण शतेनाथ स्वशक्तितः

Those who witness this gift being bestowed attain the highest state. Thereafter one should offer according to one’s own capacity—even with a hundred or a thousand pieces of gold.

Verse 13

दत्त्वा धेनुं महाराज शृणु तस्यापि यत्फलम् ॥ षष्टिवर्षसहस्रं तु इन्द्रलोके महीयते

Having given a cow, O great king, hear also its fruit: for sixty thousand years one is honored in Indra’s world.

Verse 14

पित्रादिभिश्च सहितो ब्रह्मणो भवनं व्रजेत् ॥ दिव्यं विमानमारूढो दिव्यस्रगनुलेपनः

Accompanied by ancestors and others, one goes to the abode of Brahmā; mounted upon a celestial aerial car, adorned with divine garlands and unguents.

Verse 15

क्रीडित्वा सुचिरं कालं विष्णुलोकं स गच्छति ॥ द्वादशादित्यसंकाशे विमानवरमण्डिते

After enjoying for a very long time, he goes to Viṣṇu’s world, in a splendid aerial car adorned and radiant like twelve suns.

Verse 16

गीतवादित्रनिर्घोषैरप्सरोभिश्च सेविते ॥ तत्रोष्य विष्णोर्भवने विष्णुसायुज्यमाप्नुयात्

There he is attended by the resonance of songs and instruments, and by apsarases as well. Having dwelt in Viṣṇu’s abode, one may attain sāyujya—union with Viṣṇu.

Verse 17

यं इमं शृणुयाद्राजन पठेद्वा भक्तिभावतः ॥ सर्वपापविनिर्मुक्तो विष्णुलोकं स गच्छति

Whoever hears this, O king, or recites it with a devotional disposition—freed from all sins, he goes to Viṣṇu’s world.

Verse 18

धूपदीपादिकं कृत्वा ब्राह्मणाय निवेदयेत् ॥ वस्त्रादिभिरलंकृत्य मुद्रिकाकर्णकुण्डलैः

Having prepared incense, lamps, and the like, one should present (the offering) to a brāhmaṇa; adorning (him/the gift) with garments and similar items, with rings and ear-ornaments.

Frequently Asked Questions

The text frames ethical action through regulated generosity (dāna) and disciplined ritual procedure: wealth and crafted objects are redistributed to a qualified recipient (brāhmaṇa) following a codified sequence of purification, installation, worship, and mantra-recitation. The internal logic links correct giving to social order (recipient legitimacy, donor restraint) and to moral causality (phalaśruti describing reduced pāpa and improved post-mortem states).

No tithi, nakṣatra, lunar month, or seasonal marker is specified in the provided verses. The timing is presented as situational—performed when the donor undertakes the dāna—rather than calendrically fixed.

While primarily a ritual manual, the procedure foregrounds earth-contact materials (gomaya, kuśa, grains, tila) and prescribes controlled, formalized use rather than extractive consumption. In an environmental-ethics reading aligned with Pṛthivī-focused Purāṇic discourse, the chapter models a norm where terrestrial resources are ritually accounted for, redistributed, and symbolically reinvested into social and cosmological order through dāna.

No dynastic lineages or named historical figures appear in the provided excerpt. The addressee is a generic royal interlocutor (e.g., narādhipa, nṛpottama, mahārāja), and the ritual recipient category is brāhmaṇa; the cosmological figures invoked in outcomes include Indra (Indraloka) and Viṣṇu (Viṣṇuloka, Viṣṇu-sāyujya).