Adhyaya 131
Varaha PuranaAdhyaya 13111 Shlokas

Adhyaya 131: Expiation for Chewing the Tooth-stick (Dantakāṣṭha)

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.

Primary Speakers

VarāhaPṛthivī

Key Concepts

dantakāṣṭha (tooth-stick) as a marker of daily purityprāyaścitta (expiation) for ritual lapseskarma-nāśa (attenuation/erasure of prior deeds) through prescribed conductācāra (normative conduct) and bhāgavata-śuddhi (devotional purity)corporeal impurity as a rationale for ritual regulationākāśa-śayana (sleeping under the open sky) as ascetic penance

Shlokas in Adhyaya 131

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…”

Frequently Asked Questions

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).