
Kārpāsadhenu-dāna-māhātmya
Ritual-Manual (Dāna-vidhi and Apotropaic Rite)
Set in the customary Varāha–Pṛthivī teaching frame, this adhyāya instructs on kārpāsadhenu-dāna, the donation of a “cotton cow,” as a remedial, merit-producing rite. Hotṛ advises a king to perform it at auspicious or perilous junctures—viṣuva, ayana transitions, yugādi, and eclipses—and also during grahapīḍā (planetary affliction), ominous dreams, and felt misfortune. The procedure details purifying the site with cow-dung plastering, darbha, and sesame; ritually installing and adorning the symbolic cow with cloth, garlands, unguents, incense, lamps, and offerings; and fixing the gift’s grade by weight while avoiding deceit. The rite culminates in mantra-led invocation and donation to a qualified recipient, together with a protective supplication for deliverance from saṃsāra, aligning ritual order with earthly well-being and stability.
Verse 1
अथ कार्पासधेनुदानमाहात्म्यम् ॥ होतोवाच ॥ अथातः सम्प्रवक्ष्यामि धेनुं कार्पासकीं नृप ॥ यत्प्रदानान्नरो याति ऐन्द्रलोकमनुत्तम
Now (begins) the account of the greatness of donating the cotton-cow. Hota said: “Now then, O king, I shall explain the cow made of cotton; by its donation a man goes to the unsurpassed world of Indra.”
Verse 2
विषुवे त्वयने पुण्ये युगादिग्रहणे तथा ॥ ग्रहपीडासु चोग्रासु दुःस्वप्नेऽरिष्टदर्शने
At the equinox, at the auspicious solstice, and likewise at eclipses occurring at the beginning of an age; and during severe afflictions from planetary influences, during bad dreams, and upon seeing ominous signs—
Verse 3
नृणां च ग्रहपीडासु दुःस्वप्नाद्भुतदर्शने ॥ पुण्येष्वायतने राजञ्छुचिदेशे गवां गणे
In cases of planetary afflictions upon people, and upon seeing ominous dreams and portents, O King—(one should perform the rite) in a meritorious sanctuary, in a purified place, amid a herd of cattle.
Verse 4
गोमयेनोपलिप्तायां दर्भानास्तीर्य वै तिलान् ॥ तन्मध्ये स्थापयेद्धेनुं वस्त्रमाल्यानुलेपनाम्
After smearing (the ground/altar) with cow-dung, and spreading darbha-grass and sesame seeds, one should place the cow in the middle—adorned with cloth, garlands, and unguents.
Verse 5
धूपदीपादिनैवेद्यैः पूजयেচ्च विमत्सरः ॥ उत्तमा च चतुर्भारैरर्धेनैव तु मध्यमाः
Without envy, one should worship (it) with incense, lamps, and food-offerings. The ‘excellent’ gift is measured by four bhāras; the ‘middling’ by half of that.
Verse 6
भारेण चाधमा प्रोक्ता वित्तशाठ्यं विवर्जयेत् ॥ चतुर्थांशेन वत्सं तु कल्पयित्वा विधानतः
The ‘inferior’ grade is said to be one bhāra; one should avoid deceit regarding wealth. And, in due manner, one should arrange a calf as one-quarter of the measure.
Verse 7
कर्तव्या रुक्मशृङ्गी तु रजतस्य खुरान्विता ॥ नानाफलमया दन्ता रत्नगर्भसमन्विताः
It should be fashioned with golden horns and hooves of silver; with teeth made from various fruits, and endowed with an interior (womb) filled with jewels.
Verse 8
इत्येवं सर्वसम्पूर्णा कृत्वा श्रद्धासमन्वितः ॥ आवाहयेत्तां कार्पासधेनुं मन्त्रैर्द्विजातये
Thus, having made it wholly complete in every respect, and endowed with focused faith, one should invoke with mantras that kārpāsadhenu—the cow fashioned of cotton—for the dvijāti (the twice-born recipient).
Verse 9
दद्याद्धेनुं चर्मपाणिः प्रयतः श्रद्धयान्वितः ॥ पूर्वोक्तस्तु विधिः कार्यो दानमन्त्रपुरःसरः
With a hide in hand (as a ritual implement), disciplined and endowed with focused faith, one should give the cow. The procedure stated earlier is to be carried out, led by the gift-mantras.
Verse 10
यया देवगणः सर्वस्त्वया हीनो न वर्तते ॥ तथा उद्धर मां देवि पाहि संसारसागरात्
You, by whom the entire host of gods does not remain bereft of you—so too, O Goddess, lift me up; protect me from the ocean of saṃsāra.
The chapter presents dāna (charitable gifting) as an ethically regulated practice: it prescribes careful ritual procedure, emphasizes śraddhā (intentional sincerity), and explicitly warns against vitta-śāṭhya (deceit about one’s means or the gift’s quality). The internal logic frames correct giving as a stabilizing social act that counters misfortune and supports orderly life.
The text recommends performance at viṣuva (equinox), during ayana transitions (solar solstice-turnings), on yugādi (a calendrical ‘beginning of an age/period’ marker), and during grahaṇa (eclipses). It also situates the rite in response to grahapīḍā (planetary afflictions), duḥsvapna (bad dreams), and ariṣṭa-darśana (ominous perceptions).
While not explicitly ecological in modern terms, the chapter links ritual purity and orderly giving to the maintenance of auspiciousness in lived space: it requires a śuci-deśa, cow-dung plastering (gomaya-lepana), and careful preparation of the ground with darbha and tilā. In the Varāha–Pṛthivī interpretive frame, such prescriptions can be read as practices that ritualize care for place, livestock-associated landscapes, and communal stability.
The passage addresses a nṛpa (king) and identifies the instructing voice as Hotṛ (a Vedic ritual functionary). No specific dynastic lineage, named sage genealogy, or historical royal house is provided in the excerpt.