
Dantakāṣṭha-carvaṇa-prāyaścitta
Ritual-Manual
This adhyāya unfolds as a didactic dialogue between Varāha and Pṛthivī on ritual purity and the moral consequences of daily conduct. Varāha declares that one who approaches him after chewing a dantakāṣṭha (tooth-stick) can nullify previously accumulated wrongdoing, presenting the act as a powerful purifier. Pṛthivī, grounded in dharma, questions how a single fault or act could erase vast karma that ordinarily demands great suffering. Varāha replies by stressing bodily impurity: the mouth is filled with phlegm, bile, blood, pus, and foul odor, and chewing the tooth-stick destroys the “seed” of such impurity, while also implying a lapse in bhāgavata-style purity when proper conduct is absent. Pṛthivī then asks for a remedy for those who omitted the tooth-stick yet performed rites. Varāha prescribes a prāyaścitta: sleeping in the open under the sky (ākāśa-śayana) for two or five days while abstaining from dantakāṣṭha, by which the offense is removed.
Verse 1
अथ दन्तकाष्ठाचर्वणप्रायश्चित्तम् ॥ श्रीवराह उवाच ॥ दन्तकाष्ठमचरवित्वा यो हि मामुपसर्पति ॥ पूर्वकालकृतं कर्म तेन चैकेन नश्यति
Now, the expiation concerning not chewing a tooth-stick. Śrī Varāha said: “Whoever approaches me without having chewed a tooth-stick—by that single act, a deed done in former times is destroyed.”
Verse 2
नारायणवचः श्रुत्वा पृथिवी धर्मसंश्रितः ॥ विष्णुभक्तसुखार्थाय हृषीकेशमुवाच ह
Having heard Nārāyaṇa’s words, Pṛthivī—grounded in dharma—spoke to Hṛṣīkeśa, for the sake of the well-being of Viṣṇu’s devotees.
Verse 3
धरण्युवाच ॥ सर्वकालकृतं कर्म क्लेशेन महताऽनघ ॥ कथमेकापराधेन सर्वमेव प्रणश्यति ॥
Pṛthivī said: “O sinless one, how can all karma accumulated over a long time—won with great hardship—be destroyed by a single offense?”
Verse 4
श्रीवराह उवाच ॥ शृणु सुन्दरी तत्त्वेन कथ्यमानं मयाऽनघे ॥ येन चैका पराधेन पूर्वकर्म प्रणश्यति ॥
Śrī Varāha said: “Listen, O fair one, O blameless lady, as I state the principle in truth: how a single offense causes one’s prior karma to be destroyed.”
Verse 5
मनुष्यः किल्बिषी भद्रे कफपित्तसमन्वितः ॥ पूयशोणितसम्पूर्णं दुर्गन्धि मुखमस्य तत् ॥
“A human being, O gentle lady, is tainted with fault; endowed with phlegm and bile, his mouth is filled with pus and blood, and is foul-smelling.”
Verse 6
तत्सर्वबीजं नश्येत दन्तकाष्ठस्य भक्षणात् ॥ शुद्धिर्भागवती चैव आचारेण विवर्जिता ॥
“By eating the tooth-stick (dantakāṣṭha), that entire ‘seed’ (foundation) is destroyed; and devotional purity to Bhagavān is likewise excluded when proper conduct is absent.”
Verse 7
धरण्युवाच ॥ दन्तकाष्ठमखादित्वा यः कर्माणि करोति ते ॥ प्रायश्चित्तं च मे ब्रूहि येन धर्मो न नश्यति ॥
Pṛthivī said: “Tell me also the expiation (prāyaścitta) by which dharma does not perish for one who performs rites after not having eaten the tooth-stick.”
Verse 8
श्रीवराह उवाच ॥ एवमेतन्महाभागे यन्मां त्वं परिपृच्छसि ॥ कथयिष्यामि हीदं ते यथा शुध्यन्ति मानवाः ॥
Śrī Varāha said: “So it is, O noble lady, as you ask me. I shall explain this to you—how human beings become purified.”
Verse 9
आकाशशयनं कृत्वा दिनानि द्वे च पञ्च च ॥ अभुक्तदन्तकाष्ठाश्च एवं शुध्यन्ति मानवाः ॥
“Having undertaken ‘sleeping in the open’ for two days, or for five days, and refraining from consuming the tooth-stick—thus human beings become purified.”
Verse 10
कुतस्तस्यापराधोऽस्ति एवमेव न संशयः ॥
“How could there be an offense in his case? It is exactly so—there is no doubt.”
Verse 11
एवं ते कथितं भद्रे दन्तकाष्ठस्य भक्षणम् ॥ य एतेन विधानेन प्रायश्चित्तं समाचरेत् ॥
“Thus, O good lady, the matter of consuming the tooth-stick has been explained to you. Whoever performs the expiation according to this procedure…”
The chapter frames everyday bodily discipline (especially oral cleanliness and regulated conduct) as ethically consequential: the text instructs that correct practice surrounding dantakāṣṭha and prescribed expiation for lapses functions to restore ritual and moral order, presented through a debate on how a single act can affect accumulated karma.
No lunar phases (tithi), months, or seasonal markers are specified. The only timing given is duration: the prāyaścitta is to be undertaken for either two days or five days (dināni dve ca pañca ca), along with ākāśa-śayana and abstention related to dantakāṣṭha.
Environmental stewardship is implicit rather than explicit: Pṛthivī’s role as the questioning Earth foregrounds a terrestrial-ethical lens in which personal conduct (ācāra) is treated as part of maintaining dharma. The dialogue suggests that disciplined daily practices and corrective penances contribute to social-ritual stability, which the text often associates with the well-being of the Earth as a moral-ecological order.
No royal lineages, sages, or administrative figures are named in this passage. The only figures explicitly present are Varāha (as instructor) and Pṛthivī (as dharma-oriented interlocutor).