Adhyaya 142: The Greatness of Esoteric Practice: Menstrual Impurity, Mental Equanimity, and Seasonal Conjugal Ethics

Verse 1

अथ गुह्यकर्ममाहात्म्यं ॥ सूत उवाच ॥ ततो देववचः श्रुत्वा धर्मकामाऽ वसुन्धरा ॥ कृताञ्जलिपुटा भूत्वा प्रसादयति माधवम् ॥

Sūta said: Having heard the words of the deity, Vasundharā (Earth), intent upon dharma, joined her palms in reverence and sought to appease Mādhava (Viṣṇu).

Verse 2

धरण्युवाच ॥ दास्यां मे प्रणयं कृत्वा विज्ञाप्यं शृणु माधव ॥ मृदुना च स्वभावेन वक्ष्यामि त्वां जनार्दन ॥

Earth said: Having accepted my loyal devotion, listen, Mādhava, to what I submit for your consideration. With a gentle disposition I shall speak to you, O Janārdana.

Verse 3

अल्पप्राणबलाः नार्यः यत्त्वया परिभाषितम् ॥ अशक्ताः सहितुं ह्येताः क्षुधात्वनशनेऽबलाः ॥

Women, being of limited bodily strength, are not able to endure what has been stated by you; weakened by hunger and by the lack of food, they cannot bear it.

Verse 4

भुञ्जमानाः नराः ह्यत्र रजसा यान्ति शं परम् ॥ अन्नं ह्यनुग्रहं देव येन ते कर्म संश्रिताः ॥

For here, people who eat may, even in a state involving rajas, attain the highest welfare. Food, O Lord, is indeed a form of grace—by it they are supported in their duties and actions.

Verse 5

तस्यास्तद्वचनं श्रुत्वा माधव्याः स तु माधवः ॥ प्रहस्य भावशुद्धात्मा तत एवमभाषत ॥

Having heard those words of Mādhavī (i.e., Earth addressing Mādhava), Mādhava—whose inner disposition was pure—smiled and then spoke as follows.

Verse 6

श्रीवराह उवाच ॥ साधु देवि वरारोहे मम कर्मव्यवस्थिते ॥ पृष्टोऽहं परमं गुह्यं मम भक्तसुखावहम् ॥

Śrī Varāha said: Well spoken, O goddess of lovely form, established in the discipline of conduct ordained by me. You have asked me about a most secret matter—one that brings well-being to my devotees.

Verse 7

स्पृष्टा या रजसा देवि मम कर्मपरायणा ॥ मां संस्पृशन्तु तत्रस्थं यत्र तिष्ठामि सुन्दरि ॥

O goddess: she who is touched by rajas yet devoted to the conduct prescribed by me—may she touch me there, in the very place where I stand, O fair one.

Verse 8

यदि भावस्तदा कश्चिद्भोजने कायसाधने ॥ चित्तं न्यस्य मयि क्षोणि भोक्तव्यं च न संशयः ॥

If, at the time of eating for the maintenance of the body, there is right intention, then—placing the mind upon me, O Earth—one should eat; of this there is no doubt.

Verse 9

न सा लिप्यति दोषेण भुञ्जमाना रजस्वला ॥ अञ्जलिं शिरसा कृत्वा मयोक्तं मन्त्र उत्तमम् ॥

She who is rajasvalā is not tainted by fault when she eats, having bowed with joined palms upon the head and recited the excellent mantra spoken by me.

Verse 10

स्नात्वा सा तु महाभागे पञ्चमात्तु दिनात्पुनः ॥

But she, O greatly fortunate one, having bathed again after the fifth day…

Verse 11

यथार्हं कुरुते कर्म मच्चित्ता मत्परायणा ॥ प्राप्नुयात्पुरुषत्वं च न्यस्तसंसारचिन्तनात् ॥

One who performs actions as is fitting—whose mind is fixed on me and who is devoted to me—attains true personhood by laying aside preoccupation with saṃsāric existence.

Verse 12

धरण्युवाच ॥ पुरुषा वा स्त्रियो वापि न पुमांसो न वा स्त्रियः ॥ कथं दोषेण मुच्यन्ते जन्मसंसारबन्धनात् ॥

Dharaṇī said: “Whether they are men or women—or neither male nor female—how are they released from the bondage of birth and saṃsāra, in relation to ‘fault’ (doṣa)?”

Verse 13

श्रीवराह उवाच ॥ इन्द्रियाणि निगृह्याथ चित्तमप्यनुवेश्य च ॥ मयि संन्यासयोगेन मम कर्मपरायणः ॥

Śrī Varāha said: “Having restrained the senses and having directed the mind inward as well, through the yoga of renunciation (saṃnyāsa), let one be devoted to actions offered to me.”

Verse 14

मम योगेषु संन्यासमेकचित्तो दृढव्रतः ॥ एवं कुर्वन्महाभागे स्त्रियो वा पुन्नपुंसकम् ॥

“In my yogic disciplines, practice renunciation—single-minded and firm in vow. Acting thus, O fortunate one, whether women or those with sex characteristics not fully male (punnapuṃsaka) …”

Verse 15

ज्ञानसंन्यासयोगं वा यदीच्छेत्परमां गतिम् ॥ अन्यच्च ते प्रवक्ष्यामि तच्छृणुष्व वसुन्धरे ॥

“Or, if one desires the supreme goal, let one follow the yoga of renunciation through knowledge. And I shall also explain something else to you—listen, O Vasundharā.”

Verse 16

मनो बुद्धिश्च चित्तं च ते ह्यनीशाः शरीरणाम् ॥ एकचित्तं मनः कृत्वा ज्ञानेन पृथुलोचने ॥

Mind, intellect, and ordinary consciousness—these indeed are not sovereign for embodied beings. Making the mind single-pointed through knowledge, O wide-eyed one (Pṛthivī)…

Verse 17

समचित्तं प्रपद्यन्ते न ते लिप्यन्ति मानवाः ॥ सर्वभक्ष्याणि भक्षन्तः पेयापेयांस्तथैव च ॥

They attain an evenness of mind; such persons are not tainted—though they may eat all kinds of foods, and likewise drink what is drinkable and what is not (ordinarily) drinkable.

Verse 18

समं चित्तं मयि यदि तदा तस्य न च क्रिया ॥ चित्तं मनश्च बुद्धिश्च मत्संस्थं च समं यदि ॥

If the mind is even and established in me, then for that person there is no (binding) action. If consciousness (citta), manas, and intellect (buddhi) are equally established in me…

Verse 19

रात्रिन्दिवं मुहूर्तं वा क्षणं वा यदि वा कला ॥ निमेषं वा त्रुटिं वाथ देवि चित्तं समं कुरु ॥

Whether for a day and a night, for a muhūrta, for a moment, or even for a brief measure of time—whether for a blink or an instant—O Devī, make the mind even.

Verse 20

सदा दिवानिशोश्चैव कुर्वन्तः कर्मसङ्करम् ॥ तेऽपि यान्ति परां सिद्धिं यदि चित्तं व्यवस्थितम् ॥

Even those who, day and night, continually perform a mixture of actions—those too attain the highest accomplishment, if the mind is well-established.

Verse 21

जाग्रतः स्वपतो वापि शृण्वतः पश्यतोऽपि वा ॥ यो मां चित्ते चिन्तयति मच्चिन्तस्य च किं भयम् ॥

Whether awake or asleep, whether listening or even looking—whoever contemplates me within the mind: for one whose thought is fixed on me, what fear can there be?

Verse 22

दुर्वृत्तमपि चाण्डालं ब्राह्मणं चापथि स्थितम् ॥ तं तु देवि प्रशंसामि नान्यचित्तं कदाचन ॥

Even a Caṇḍāla of bad conduct, and even a Brāhmaṇa who stands on a wrong path—yet, O Goddess, I commend the one whose mind is never turned elsewhere (from me).

Verse 23

यजन्तः सर्वधर्मज्ञा ज्ञानसंस्कारसंस्कृताः ॥ मयि चित्तं समाधाय मम कर्मपरायणाः ॥

Those who worship—knowers of all dharmas, refined by the disciplines and impressions of knowledge—placing the mind in me, devoted to actions undertaken for me.

Verse 24

ये मत्कर्माणि कुर्वन्ति मया हृदि समाश्रिताः ॥ सुखं निद्रां समाधाय स्वपन्तः कर्मसंस्थिताः ॥

Those who perform my works, taking refuge with me in the heart—settling into sleep with ease, they sleep while remaining established in their duty.

Verse 25

येषां प्रशान्तं चित्तं वै तेऽपि देवि मम प्रियाः ॥ सर्वमात्मनि कर्म स्वं शुभं वा यदि वाऽशुभम् ॥

Those whose mind is truly pacified—those too, O Goddess, are dear to me. All their own action rests in the self, whether it be auspicious or inauspicious.

Verse 26

प्राप्नुवन्ति च दुःखानि भ्रमच्चित्ता नराधमाः ॥ चित्तं नाशो हि लोकस्य चित्तं मोक्षस्य कारणम् ॥

And the basest among people, whose minds wander, come to sufferings. For the mind is indeed the ruin of the worldly condition, and the mind is the cause of liberation.

Verse 27

तस्माच्चित्तं समाधाय मां प्रपद्यस्व मेदिनी ॥ न्यस्य ज्ञानं च योगं च एकचित्ता भजस्व माम् ॥

Therefore, collecting your mind, surrender to me, O Earth; laying down knowledge and yoga as disciplines, with a single mind, attend upon me.

Verse 28

मया चैव पुरा सृष्टं प्रजार्थेन वसुन्धरे ॥ मासे मासे तु गन्तव्यमृतुकाले व्यवस्थितम् ॥

And this was formerly established by me for the sake of progeny, O Vasundharā: month after month one should proceed according to what is fixed for the proper season.

Verse 29

एकचित्तं समाधाय यदीच्छेत् तु मम प्रियम् ॥ न गच्छेद्यदि मासे तु ऋतुकालव्यवस्थितम् ॥

Collecting the mind into one-pointedness—if one desires what is pleasing to me—then one should not proceed in a month when it is not fixed as the proper seasonal time.

Verse 30

पितरस्तस्य हन्यन्ते दश पूर्वा दशापराः ॥ न तत्र कामलोभेन मोहेन च वसुन्धरे ॥

The ancestors of that person are said to be harmed—ten preceding and ten succeeding; in that matter, O Vasundharā, one should not act from desire and greed, nor from delusion.

Verse 31

शयने न स्त्रियं पश्येद्यदीच्छेच्छुद्धिमुत्तमाम् ॥ कौतुके कृतकृत्ये तु मम कर्मपरायणः ॥

If one seeks the highest purity, one should not look upon a woman while in bed. But when the prescribed rite (kautuka) has been duly completed, one remains devoted to performing the duties taught by me.

Verse 32

त्यक्त्वानङ्गं च मोहं च पित्रर्थाय स्त्रियं व्रजेत् ॥ द्वितीयां न स्पृशेन्नारीं लोभमोहात्कथंचन ॥

Abandoning lust and delusion, one should approach one’s wife for the sake of the ancestors (for progeny and ancestral rites). On the second day one should not touch a woman in any way, out of greed or delusion.

Verse 33

न संस्पृशेत्तृतीयां तु चतुर्थी न कदाचन ॥ कृते संभोगधर्मे तु कृतकौतुकसंस्थितः ॥

One should not touch (her) on the third day, and never on the fourth. When the rule regarding intercourse has been duly carried out, one stands as having completed the kautuka observance.

Verse 34

जलस्नानं ततः कुर्याद् अन्यवस्त्रपरिग्रहम् ॥ अपूर्णे ऋतुकाले तु योऽभिगच्छेद्रजस्वलाम् ॥

Thereafter one should perform a water-bath and take up other garments. But if, before the r̥tu-period is complete, someone approaches a menstruating woman,

Verse 35

रेतःपाः पितरस्तस्य एवमेतन्न संशयः ॥ एकां तु पुरुषो याति द्वितीयां काममोहितः ॥

For him, the ancestors become ‘drinkers of semen’—thus it is; there is no doubt. A man goes to the first (day); to the second, he goes driven by desire and delusion.

Verse 36

तृतीयां वा चतुर्थीं वा तदा स पुरुषोऽधमः ॥ सर्वस्यैव तु लोकस्य समयोऽयं हि मत्कृतः ॥

If (he goes) on the third or the fourth day, then that man is deemed base. For this convention (samaya) for the whole world is indeed established by me.

Verse 37

न गच्छति च यः क्रोधान्मोहाद्वा पुरुषाधमः ॥ ऋतौ ऋतौ भ्रूणहत्यां प्राप्नोति पुरुषश्चरन् ॥

And the base man who does not go (at the proper time), out of anger or delusion—acting thus, in each r̥tu season he incurs the sin of embryo-killing.

Verse 38

अन्यच्च ते प्रवक्ष्यामि तच्छृणुष्व वसुन्धरे ॥ ज्ञानं तु चित्तयोगस्य कर्मयोगस्य यत्क्रिया ॥

And I shall declare something further to you—listen, O Vasundharā: the knowledge that pertains to citta-yoga, and the practice that pertains to karma-yoga.

Verse 39

कर्मणा यान्ति मत्स्थानं यान्ति मद्गाननिष्ठिताः ॥ यान्ति योगविदः स्थानं नास्ति चान्या परा गतिः ॥

By action they reach my abode; those steadfast in singing (my praise) reach it as well. The knowers of yoga reach their own station—there is no other higher course beyond this.

Verse 40

ज्ञानं योगं च सांख्यं च नास्ति चित्तव्यपाश्रितम् ॥ लभन्ते पुष्कलां सिद्धिं मम मार्गानुसारिणः ॥

Knowledge, yoga, and Sāṃkhya do not exist without reliance upon the mind (citta). Those who follow my path attain abundant accomplishment (siddhi).

Verse 41

अथ तत्र चतुर्थे तु दिने प्राप्ते वसुन्धरे ॥ कृत्वा वै सिद्धिकर्माणि न गच्छत्यपराणि च ॥

Then, O Vasundharā, when the fourth day has arrived there, having performed the rites that bring purification and accomplishment, one should not proceed to other actions as well.

Verse 42

ततः स्नानेन कुर्वीत शिरसो मलशोधनम् ॥ शुक्लाम्बरधरो भूत्वा चित्तं कृत्वा समाहितम् ॥

Thereafter, by bathing one should cleanse the impurities of the head; and, having put on white garments, one should compose the mind into collectedness.

Verse 43

ततो बुद्धिं मनश्चैव समं कृत्वा वसुन्धरे ॥ पश्चात्कुर्वन्ति कर्माणि सदा ते मे हृदि स्थिताः ॥

Then, O Vasundharā, having brought intellect and mind into balance, they thereafter perform their actions; such persons are always established in my heart.

Verse 44

यस्तु भागवतो भूत्वा ऋतुकाले व्यवस्थितः ॥ वायुभक्षस्ततस्तिष्ठेद्भूमे त्रीणि दिनानि च ॥

But whoever, being a bhāgavata (devoted adherent) and duly situated at the proper season, becomes one who subsists on air—then, O Earth, he should remain so for three days.

Verse 45

मम प्रापणकं कृत्वा ततः कुर्वन्ति भोजनम् ॥ अञ्जलिं शिरसा कृत्वा मयोक्तं कर्म सस्मितम् ॥

Having performed the act of ‘reaching/attaining me’—an offering or dedication to me—they then take food; and, having made an añjali with bowed head in reverence, they carry out the rite I have stated, gently smiling.

Verse 46

तत एतेन मन्त्रेण शुद्धा भूमे रजस्वलाः ॥ ये तु कुर्वन्ति कर्माणि स्नातास्नातानि भागशः ॥

Then, by this mantra, O Earth, those in the state of menstruation are purified—namely, those who perform the prescribed rites, whether after bathing or without bathing, each in the proper measure.

Verse 47

एवं दुष्यति नो देवि नारी वा पुरुषोऽपि वा ॥ कुर्वन्ति मम कर्माणि ते यथावन्मम प्रियाः ॥

Thus, O Goddess, neither a woman nor even a man is defiled if they perform my rites properly; those who do so are dear to me.

Verse 48

सर्वाण्यनुदिनं भद्रे मम चित्तानुसारिणः ॥ प्राप्नुयात्पुरुषः स्त्री वा रजसा दूषिता अपि ॥

All these observances, day by day, O auspicious one, are for those who follow my intention; a person—man or woman—even if affected by rajas, may attain the intended result.

Verse 49

एकचित्तस्ततो भूत्वा भूमे चेन्द्रियनिग्रहात् ॥ मम योगेष्टसंन्यासं यदीच्छेत्परमां गतिम् ॥

Then, becoming single-minded—and, O Earth, through restraint of the senses—if one desires the highest goal, one should adopt the renunciation cherished in my yoga.

Verse 50

एवं कुर्वन्ति ये नित्यं स्त्रियः पुंसो नपुंसकम् ॥ ज्ञाने सत्यप्ययोगानां मम कर्मसु कर्मणाम् ॥

Thus do they act continually—women, men, and those of a third category; even when knowledge is present, for those not disciplined in yoga, the proper performance of actions in my rites remains decisive.

Verse 51

अद्यापि मां न जानन्ति नराः संसारसंश्रिताः ॥ ते वै भूमे विजानन्ति ये तद्भक्त्या व्यवस्थिताः ॥

Even now, people attached to worldly existence do not recognize Me. But, O Earth, those firmly established in bhakti toward That truly understand Me.

Verse 52

मातापितृसहस्राणि पुत्रदारशतानि च ॥ चक्रवत्परिवर्तन्ते यन्मोहान्मां न जानते ॥

Thousands of mothers and fathers, and hundreds of sons and spouses, revolve again and again like a wheel—because, through delusion, they do not recognize Me.

Verse 53

अज्ञाननेनावृतो लोको मोहेन च वशीकृतः ॥ सङ्गैश्च बहुभिर्बद्धस्तेन चित्तं न संन्यसेत् ॥

The world is covered by ignorance and brought under the sway of delusion; bound by many attachments, therefore one does not relinquish the mind.

Verse 54

गच्छत्यन्यत्र माता वै पिता चान्यत्र गच्छति ॥ पुत्राश्चान्यत्र गच्छन्ति दासश्चान्यत्र गच्छति ॥

The mother indeed goes elsewhere, and the father goes elsewhere; the sons go elsewhere, and the servant goes elsewhere.

Verse 55

अल्पकालपरं चैव माससंवत्सरेति च ॥ भविष्यन्ति पुनः कृत्वा न मे मूर्त्या सहासते ॥

They remain oriented only to short spans—“a month”, “a year”—and, having acted, they return again. They do not dwell in companionship with My manifested form.

Verse 56

यस्यैतद्विदितं सर्वं न्यासयोगं वसुन्धरे ॥ योगे न्यस्य सदात्मानं मुच्यते न च संशयः ॥

For whom all this is understood—this discipline of nyāsa, O Vasundharā—by continually placing the self within that yoga, one is liberated; of this there is no doubt.

Verse 57

य एतच्छृणुयान्नित्यं कल्यमुत्थाय मानवः ॥ पुष्कलां लभते सिद्धिं मम लोकं च गच्छति ॥

Whoever, rising at dawn, hears this regularly, O human, attains abundant accomplishment (siddhi) and also goes to my realm.

Verse 58

एतत्ते कथितं भद्रे रहस्यं परमं महत् ॥ त्वया पृष्टं च यद्देवि मम भक्तसुखावहम् ॥

This has been told to you, O auspicious one: a great and supreme secret. And what you asked, O Devī, has been explained, bringing well-being to my devotees.

Verse 59

( अनादिमध्यान्तमजं पुराणं रजस्वला देववरं नमामि ॥ ) तत एतेन मन्त्रेण भुक्त्वा देवि रजस्वला ॥ करोति यानि कर्माणि न तैर्दुष्येत कर्हिचित् ॥

(“I bow to the supreme divine being—ancient, unborn, without beginning, middle, or end—O rajasvalā.”) Then, O Devī, a woman in the rajasvalā state, having eaten and using this mantra, whatever actions she performs is not thereby considered defiled at any time.

Verse 60

यत्किञ्चित्कुर्वतः कर्म पद्मपत्रमिवाम्भसि ॥ संयोगान्न च लिप्येत समत्वादेव नान्यथा ॥

Whatever action one performs, like a lotus leaf upon water, one is not smeared by contact—precisely because of equanimity, and not otherwise.

Verse 61

मच्चित्तः सततं यो मां भजेत नियतव्रतः ॥ मत्पार्श्वं प्राप्य परमं मद्भावायोपपद्यते

Whoever, with mind ever fixed on me, continually worships me while keeping a disciplined vow—having attained my supreme nearness, becomes fit to partake in my state of being.

Verse 62

ऋतुकाले तु सर्वासां पित्रर्थं भोग इष्यते ॥ ऋतुकालाभिगामी यो ब्रह्मचार्येव संमतः

In the season of fertility (ṛtukāla), conjugal union is held to be allowable for all for the sake of the ancestors—that is, for the continuity of lineage and rite. One who approaches conjugal life only in the proper season is regarded, in discipline, as comparable to a brahmacārin.

Verse 63

तत्र मन्त्रः – आदिर्भवान्गुप्तमनन्तमध्यो रजस्वला देव वयं नमामः ॥ उपोषितास्त्रीणि दिनानि चैवं मुक्तौ रतं वासुदेवं नमामः

There, the mantra is: “You are the beginning; you are hidden; you are without end and you are the middle—O Lord, we bow to you in the state of rajasvalā (menstrual condition).” Having fasted thus for three days, we bow to Vāsudeva, devoted to liberation (mokṣa).

Verse 64

जायन्ते चात्मनः स्थाने स्वस्वकर्मसमुद्भवे ॥ ज्ञानमूढा वरारोहे नराः संसारमोहिताः

They are born again into their own station, arising from their respective actions. O fair-hipped one, people—bewildered in knowledge—are deluded by the enchantment of saṃsāra.