Adhyaya 39: Discrimination of the Three Bodies and the Dharaṇī Vow: A Manual for Dvādaśī Observance

Verse 1

सत्यतपा उवाच । भगवन् द्वे शरीरे तु इति यत्परिकीर्तितम् । तन्मे कथय भेदं वै के ते ब्रह्मविदां वर ॥ ३९.१ ॥

Satyatapā said: “O Blessed One, it has been declared that there are indeed two ‘bodies’. Please tell me their distinction—O best among the knowers of Brahman.”

Verse 2

दुर्वासा उवाच । न द्वे त्रीणि शरीराणि वाच्यं तद्विपरीतकम् । विभोगायतनं चैव त्रिशरीराणि प्राणिनाम् ॥ ३९.२ ॥

Durvāsā said: “One should not say that there are two or three bodies; rather, the opposite should be stated: living beings indeed have three bodies, which serve as the locus for experiencing the fruits of actions.”

Verse 3

प्रागवस्थमधर्माख्यं परिज्ञानविवर्जितम् । अपरं सव्रतं तद्धि ज्ञेयमत्यन्तधार्मिकम् ॥ ३९.३ ॥

That which belongs to the earlier condition is termed “adharma” and is devoid of discriminative understanding; but the later state, being accompanied by observances (vratas), should be understood as supremely aligned with dharma.

Verse 4

धर्माधर्मोपभोगाय यत् तृतीयमतीन्द्रियम् । तत्त्रिभेदं विनिर्दिष्टं ब्रह्मविद्भिर्विचक्षणैः । यातना धर्मभोगश्च भुक्तिश्चेति त्रिभेदकम् ॥ ३९.४ ॥

That third principle, beyond the senses and serving for the experience of dharma and adharma, is described by discerning knowers of Brahman as threefold: (1) yātanā (torment), (2) dharmabhoga (enjoyment of dharma’s fruits), and (3) bhukti (ordinary enjoyment/experience)—thus a threefold classification.

Verse 5

यस्तु भावः पुरा ह्यासीत् प्राणिनो निघ्नतः स वै । तत्पापाख्यं शरीरं ते पापसंज्ञं तदुच्यते ॥ ३९.५ ॥

But whatever mental disposition previously existed in a being who kills living creatures—indeed that very disposition becomes, for you, a body called ‘sin’; therefore it is said to bear the designation pāpa.

Verse 6

इदानीं शुभवृत्तिं तु कुर्वतस्तप आर्जवम् । अपरं धर्मरूपं तु शरीरं ते व्यवस्थितम् । तेन वेदपुराणानि ज्ञातुमर्हस्यसंशयम् ॥ ३९.६ ॥

Now, as you undertake a wholesome mode of conduct together with austerity and uprightness, another body—formed of dharma—has become established for you. By means of that, you are fit to know the Vedas and the Purāṇas, without doubt.

Verse 7

यदाष्टकं संपरिवर्तते पुमां- स्तदा त्र्यवस्थः परिकीर्त्यते तु वै । गताष्टवर्गस्त्रिगतः सदा शुभः स्थिरो भवेदात्मनि निश्चयात्मवान् ॥ ३९.७ ॥

When the “octad” undergoes a complete transformation in a person, then indeed a threefold state is said to be established. Having passed beyond the group of eight and attained the triad, one remains ever auspicious; endowed with firm resolve, one becomes steady in the Self.

Verse 8

यदा पञ्च पुनः पञ्च पञ्च पञ्चापि संत्यजेत् । एकमार्गस्तदा ब्रह्म शाश्वतं लभते नरः ॥ ३९.८ ॥

When a person completely abandons the “five”, again the “five”, and also the “five of five”, then—becoming one-pointed in the single path—he attains the eternal Brahman.

Verse 9

सत्यतपा उवाच । भगवन् यदि विज्ञानं शरीरं नोपजायते । तदा केन प्रकारेण परं ब्रह्मोपलभ्यते ॥ ३९.९ ॥

Satyatapā said: “O Blessed One, if the body constituted of discriminative knowledge does not arise, then by what means is the supreme Brahman apprehended?”

Verse 10

दुर्वासा उवाच । कर्मकाण्डं ज्ञानमूलं ज्ञानं कर्मादिकं तथा । एतयोरन्तरं नास्ति यथाश्ममृदयोर्मुने ॥ ३९.१० ॥

Durvāsā said: “The ritual domain (karma-kāṇḍa) has knowledge as its foundation, and knowledge likewise begins with action; between these two there is no real separation—just as (there is a difference) between stone and clay, O sage.”

Verse 11

कर्मकाण्डं चतुर्भेदं ब्राह्मणादिषु कीर्तितम् । तत्र वेदोक्तकर्माणि त्रयः कुर्वन्ति नित्यशः । त्रिशुश्रूषामथैकस्तु एषा वेदोदिता क्रिया ॥ ३९.११ ॥

The ritual domain (karma-kāṇḍa) is declared to be fourfold among the classes beginning with the Brāhmaṇa. Of these, three regularly perform the rites enjoined by the Veda; but one is marked by service to the other three—this too is an activity prescribed by the Veda.

Verse 12

एतान् धर्मानवस्थाय ब्रह्मणोपास्तिं रोचते । तस्य मुक्तिर्भवेन्नूनं वेदवादरतस्य च ॥ ३९.१२ ॥

When one becomes established in these dharmic disciplines, devotion—contemplative worship—of Brahman becomes pleasing; for one devoted to the Veda’s teaching, liberation indeed arises.

Verse 13

सत्यतपा उवाच । यदेतत् परमं ब्रह्म त्वया प्रोक्तं महामुने । तस्य रूपं न जानन्ति योगिनोऽपि महात्मनः ॥ ३९.१३ ॥

Satyatapā said: “O great sage, this supreme Brahman that has been taught by you—even yogins of great stature do not know its form.”

Verse 14

अनाममसगोत्रं च अमूर्तं मूर्तिवर्जितम् । कथं स ज्ञायते ब्रह्म संज्ञानामविवर्जितम् । तस्य संज्ञां कथय मे वेदमागविवस्थिताम् ॥ ३९.१४ ॥

Without name and without lineage, formless and devoid of embodied form—how is that Brahman to be known, when it is not bereft of designation and name? Tell me its designation, established in the path of the Veda.

Verse 15

दुर्वासा उवाच । यदेतत् परमं ब्रह्म वेदव्यासेषु पठ्यते । स देवः पुण्डरीकाक्षः स्वयं नारायणः परः ॥ ३९.१५ ॥

Durvāsā said: “That which is recited in the Vedic and Vyāsa-derived teachings as the supreme Brahman—he is that deity, Puṇḍarīkākṣa (‘the lotus-eyed one’), Nārāyaṇa himself, the transcendent.”

Verse 16

स यज्ञैर्विविधैरिष्टैर्दानैर्दत्तैश्च सत्तम । प्राप्यते परमो देवः स्वयं नारायणो हरिः ॥ ३९.१६ ॥

O best of the virtuous, by various sacrifices (yajñas) duly performed and by gifts (dānas) rightly given, the supreme Deity—Hari, Nārāyaṇa himself—is attained.

Verse 17

सत्यतपा उवाच । भगवन् बहुवित्तेन ऋत्विग्भिर्वेदपारगैः । प्राप्यते पुण्यकृद्भिर्हि क्वचिद्यज्ञः कथञ्चन । तेन प्राप्तेन भगवान् लभ्यते दुःखतो हरिः ॥ ३९.१७ ॥

Satyatapā said: “O Blessed Lord, a sacrifice (yajña) is, somehow and only in certain cases, attainable for those who do meritorious deeds—through abundant wealth and through officiants (ṛtvij) who have mastered the Veda. By what is thus obtained, is the Lord Hari, remover of suffering, truly attained?”

Verse 18

वित्तेन च विना दानं दातुं विप्र न शक्यते । विद्यमानेऽपि न मतिः कुटुम्बासक्तचेतसः । तस्य मोक्षः कथं ब्रह्मन् सर्वथा दुर्लभो हरिः ॥ ३९.१८ ॥

“Without wealth, O brāhmaṇa, one cannot give dāna. Even when wealth is present, a person whose mind is attached to family does not develop the inclination to give. How then, O Brahman, can such a one attain liberation (mokṣa)? For him, Hari is in every way difficult to obtain.”

Verse 19

अल्पायासेन लभ्येत येन देवः सनातनः । तन्मे सामान्यतो ब्रूहि सर्ववर्णेषु यद्भवेत् ॥ ३९.१९ ॥

Tell me, in general terms, the means by which the eternal Deity may be attained with little exertion—something applicable across all varṇas (social classes).

Verse 20

दुर्वासा उवाच । कथयामि परं गुह्यं रहस्यं देवनिर्मितम् । धरण्या यत्कृतं पूर्वं मज्जन्त्या तु रसातले ॥ ३९.२० ॥

Durvāsā said: “I shall recount a supreme secret—a mystery fashioned by the gods—namely, what the Earth once did when she was sinking into Rasātala (the nether region).”

Verse 21

पृथिव्याः पार्थिवो भावः सलिले नातिरेचितः । तस्मिन् सलिलमग्ने तु पृथिवी प्रायाद्रसातलम् ॥ ३९.२१ ॥

The Earth’s solid, earthen condition was not excessive within the waters. But when those waters became overwhelming, the Earth sank down to Rasātala (the nether region).

Verse 22

सा भूतधारिणी देवी रसातलगता शुभा । आराधयामास विभुं देवं नारायणं परम् । उपवासव्रतैर्देवी नियमैश्च पृथग्विधैः ॥ ३९.२२ ॥

That auspicious Goddess—supporter of beings—having gone to Rasātala, worshipped the all-pervading Lord, the supreme deity Nārāyaṇa, by means of fasting-vows and by various disciplines (niyamas).

Verse 23

कालेन महता तस्याः प्रसन्नो गरुडध्वजः । उज्जहार स्थितौ चेमां स्थापयामास सोऽव्ययः ॥ ३९.२३ ॥

After a long time, Garuḍa-bannered (Viṣṇu), becoming gracious toward her, lifted up this Earth and established her again in her proper state; he, the imperishable one, set her firmly in place.

Verse 24

सत्यतपा उवाच । कोऽसौ धरन्या सञ्चीर्ण उपवासो महामुने । कानि व्रतानि च तथा एतन्मे वक्तुमर्हसि ॥ ३९.२४ ॥

Satyatapā said: “O great sage, what is that fast undertaken on behalf of the Earth? And which vows (vratas) are to be observed likewise? Please explain this to me.”

Verse 25

दुर्वासा उवाच । यदा मार्गशिरे मासि दशम्यां नियतात्मवान् । कृत्वा देवार्चनं धीमानग्निकार्यं यथाविधि ॥ ३९.२५ ॥

Durvāsā said: “When, in the month of Mārgaśīrṣa, on the tenth lunar day (daśamī), a self-disciplined and discerning person has performed worship of the deities and carried out the fire-rite (agni-kārya) in accordance with prescribed procedure …”

Verse 26

शुचिवासाः प्रसन्नात्मा हव्यं अन्नं सुसंस्कृतम् । भुक्त्वा पञ्चपदं गत्वा पुनः शौचं तु पादयोः ॥ ३९.२६ ॥

Wearing clean garments and with a tranquil mind, having eaten well-prepared food fit for offering, one should walk five steps and then again perform purification—especially of the feet.

Verse 27

कृत्वाऽष्टाङ्गुलमात्रं तु क्षीरवृक्षसमुद्भवम् । भक्षयेद् दन्तकाष्ठं तु तत आचम्य यत्नतः ॥ ३९.२७ ॥

Having prepared a tooth-stick (dantakāṣṭha) measuring eight finger-breadths, obtained from a milky, latex-bearing tree, one should chew that tooth-stick; thereafter, one should carefully perform ācamana by sipping purifying water.

Verse 28

स्पृष्ट्वा द्वाराणि सर्वाणि चिरं ध्यात्वा जनार्दनम् । शङ्खचक्रगदापाणिं किरीटिं पीतवाससम् ॥ ३९.२८ ॥

Having touched all the doorways, one should long meditate upon Janārdana—bearing conch, discus, and mace in his hands, crowned, and clothed in yellow garments.

Verse 29

प्रसन्नवदनं देवं सर्वलक्षणलक्षितम् । ध्यात्वा पुनर्जलं हस्ते गृहीत्वा भानुं जनार्दनम् ॥ ३९.२९ ॥

Having meditated again upon the deity—serene-faced and marked by all auspicious characteristics—one should then take water in the hand and invoke/recall Bhānu (the Sun) and Janārdana (Viṣṇu).

Verse 30

ध्यात्वा अर्ध्यं दापयेत् तस्य करतोयेन मानवः । एवमुच्चारयेद् वाचं तस्मिन् काले महामुने ॥ ३९.३० ॥

Having meditated, a person should offer arghya to him with the water held in the hand; and at that time, O great sage, one should utter the prescribed formula in this manner.

Verse 31

एकादश्यां निराहारः स्थित्वाहमपरेऽहनि । भोक्ष्यामि पुण्डरीकाक्ष शरणं मे भवाच्युत ॥ ३९.३१ ॥

On Ekādaśī, having remained without food, I shall eat on the following day. O Lotus-eyed One, be my refuge, O Acyuta.

Verse 32

एवमुक्त्वा ततो रात्रौ देवदेवस्य सन्निधौ । जपन्नारायणायेति स्वपेत् तत्र विधानतः ॥ ३९.३२ ॥

Having spoken thus, then at night, in the presence of the God of gods, one should sleep there according to the prescribed procedure, while repeating the formula “(obeisance) to Nārāyaṇa.”

Verse 33

ततः प्रभाते विमले नदीं गत्वा समुद्रगाम् । इतरां वा तडागं वा गृहे वा नियतात्मवान् ॥ ३९.३३ ॥

Then, at dawn—when the time is clear—having gone to a river that flows to the sea, or else to another water-source, or to a pond, or even at home, a person of disciplined mind should perform the prescribed purification/bathing.

Verse 34

आनीय मृत्तिकां शुद्धां मन्त्रेणानेन मानवः । धारणं पोषणं त्वत्तो भूतानां देवि सर्वदा । तेन सत्येन मे पापं यावन्मोचय सुव्रते ॥ ३९.३४ ॥

Having brought pure earth and reciting this mantra, a person declares: “The sustaining and nourishing of beings always comes from you, O Goddess. By that truth, O virtuous one, release me from my sin to the extent that it remains.”

Verse 35

ब्रह्माण्डोदरतीर्थानि करैः स्पृष्टानि देव ते । तेनैमां मृत्तिकां स्पृष्ट्वा मा लभामि त्वयोदिताम् ॥ ३९.३५ ॥

O Deva, the sacred fords (tīrthas) within the interior of the cosmic egg have been touched by your hands. Therefore, having touched this earth (clay), may I obtain what has been declared by you.

Verse 36

त्वयि सर्वे रसाः नित्याः स्थिताः वरुण सर्वदा । तेनैमां मृत्तिकां प्लाव्य पूतां कुरु ममाचिरम् ॥ ३९.३६ ॥

O Varuṇa, in you all essences (waters/juices) ever abide at all times. Therefore, by flooding this earth/clay, purify it for me without delay.

Verse 37

एवं मृदं तथा तोयं प्रसाद्यात्मानमालभेत् । त्रिः कृत्वा शेषमृदया कुण्डमालिख्य वै जले ॥ ३९.३७ ॥

Thus, having ritually prepared the clay and likewise the water, one should anoint oneself. Having done so three times, with the remaining clay one should draw a ritual basin (kuṇḍa) in the water.

Verse 38

ततस्तत्र नरः सम्यक् चक्रवर्त्युपचारतः । स्नात्वा चावश्यकं कृत्वा पुनर्देवगृहं व्रजेत् ॥ ३९.३८ ॥

Then, there, a person—having properly performed the prescribed courtesies and services in the manner due to a universal sovereign—after bathing and completing the necessary observances, should again proceed to the temple (house of the deity).

Verse 39

तत्राराध्य महायोगिं देवं नारायणं प्रभुम् । केशवाय नमः पादौ कटिं दामोदराय च ॥ ३९.३९ ॥

There, having venerated Nārāyaṇa—the Lord, the divine great yogin—(one offers salutations): “Homage to Keśava” at the feet, and (homage) to Dāmodara also at the waist.

Verse 40

ऊरुयुग्मं नृसिंहाय उरः श्रीवत्सधारिणे । कण्ठं कौस्तुभनाथाय वक्षः श्रीपतये तथा ॥ ३९.४० ॥

“(I assign/offer) the pair of thighs to Narasiṁha; the chest to the bearer of the Śrīvatsa mark; the throat to the Lord of the Kaustubha jewel; and likewise the breast to the consort of Śrī (Lakṣmī).”

Verse 41

त्रैलोक्यविजयायेति बाहू सर्वात्मने शिरः । रथाङ्गधारिणे चक्रं शंकरायेति वारिजम् ॥ ३९.४१ ॥

The arms are offered with the formula “unto the Conqueror of the three worlds”; the head is offered with “unto the All-Self.” The discus (cakra) is offered with “unto the bearer of the wheel-weapon”; the lotus with “unto Śaṅkara.”

Verse 42

गम्भीरायेति च गदामम्भोजं शान्तिमूर्त्तये । एवमभ्यर्च्य देवेशं देवं नारायणं प्रभुम् ॥ ३९.४२ ॥

Saying “(salutation) to the Profound One,” one offers the mace (gadā) and the lotus to the embodiment of peace; thus, having worshipped the Lord of the gods—Nārāyaṇa, the divine sovereign.

Verse 43

पुनस्तस्याग्रतः कुम्भान् चतुरः स्थापयेद् बुधः । जलपूर्णान् समाल्यांश्च सितचन्दनलेपितान् ॥ ३९.४३ ॥

Again, in front of that (rite/arrangement), the wise person should place four water-pots (kumbhas)—filled with water, properly decorated, and anointed with white sandalwood paste.

Verse 44

चूतपल्लवसग्रीवान् सितवस्त्रावगुण्ठितान् । स्थगितान् ताम्रपात्रैश्च तिलपूर्णैः सकाञ्चनैः ॥ ३९.४४ ॥

They are prepared with mango-leaf garlands around their necks, covered with white cloth, and sealed with copper vessels—filled with sesame seeds and accompanied by gold.

Verse 45

चत्वारस्ते समुद्रास्तु कलशाः परिकीर्तिताः । तेषां मध्ये शुभं पीठं स्थापयेद्वस्त्रगर्भितम् ॥ ३९.४५ ॥

Those four “oceans” are described as ritual water-jars (kalaśas). In their midst, one should establish an auspicious pedestal (pīṭha), with cloth placed within as its inner covering.

Verse 46

तस्मिन् सौवर्णरौप्यं वा ताम्रं वा दारवं तथा । अलाभे सर्वपात्राणां पालाशं पात्रमिष्यते ॥ ३९.४६ ॥

For that rite, the vessel may be of gold or silver, or of copper, or likewise of wood; when none of the usual vessels can be obtained, a vessel made from palāśa wood is deemed acceptable.

Verse 47

तोयपूर्णं तु तत्कृत्वा तस्मिन् पात्रे ततो न्यसेत् । सौवर्णं मत्स्यरूपेण कृत्वा देवं जनार्दनम् । वेदवेदाङ्गसंयुक्तं श्रुतिस्मृतिविभूषितम् ॥ ३९.४७ ॥

Having filled that vessel with water, one should then place within it a golden image fashioned in the form of a fish—Janārdana (Viṣṇu) as the deity—endowed with the Vedas and the Vedāṅgas, and adorned with the authority of Śruti and Smṛti.

Verse 48

तत्रानेकविधैर्भक्षैः फलैः पुष्पैश्च शोभितम् । गन्धधूपैश्च वस्त्रैश्च अर्चयित्वा यथाविधि ॥ ३९.४८ ॥

There, having adorned (the sacred locus or object of worship) with many kinds of edible offerings, fruits, and flowers, one should worship according to the prescribed procedure with fragrances, incense, and garments.

Verse 49

रसातलगता वेदा यथा देव त्वयाहृताः । मत्स्यरूपेण तद्वन्मां भवानुद्धर केशव ॥ एवमुच्चार्य तस्याग्रे जागरं तत्र कारयेत् ॥ ३९.४९ ॥

“Just as, O God, the Vedas that had gone down to Rasātala were recovered by you in the form of a Fish, so too—O Keśava—lift me up and restore me.” Having thus uttered this, one should cause a vigil (jāgara) to be observed there in his presence.

Verse 50

यथाविभवसारेण प्रभाते विमले तथा । चतुर्णां ब्राह्मणानां च चतुरो दापयेद् घटान् ॥ ३९.५० ॥

In the pure morning, according to one’s means, one should have four water-pots (ghaṭa) given to four brāhmaṇas.

Verse 51

पूर्वं तु बह्वृचे दद्याच्छन्दोगे दक्षिणं तथा । यजुःशाखान्विते दद्यात् पश्चिमं घटमुत्तमम् । उत्तरं कामतो तद्यादेष एव विधिः स्मृतः ॥ ३९.५१ ॥

One should give the eastern share to the Bahvṛca (Ṛgvedic officiant), and likewise the southern share to the Chāndoga (Sāmavedic officiant). To the one connected with a Yajus-branch (Yajurvedic officiant), one should give, as the western share, the excellent water-pot. The northern share may be given as desired. This alone is remembered as the prescribed procedure.

Verse 52

ऋग्वेदः प्रीयतां पूर्वे सामवेदस्तु दक्षिणे । यजुर्वेदः पश्चिमतो अथर्वश्चोत्तरेण तु ॥ ३९.५२ ॥

“May the Ṛgveda be propitiated in the east; the Sāmaveda in the south; the Yajurveda in the west; and the Atharvaveda in the north.”

Verse 53

अनेन क्रमयोगेन प्रीयतामिति वाचयेत् । मत्स्यरूपं च सौवर्णमाचार्याय निवेदयेत् ॥ ३९.५३ ॥

Following this ordered procedure, one should have the formula recited: “May (he) be pleased.” And one should present to the teacher a golden object in the form of a fish.

Verse 54

गन्धधूपादिवस्त्रैश्च सम्पूज्य विधिवत् क्रमात् । यस्त्विमं सरहस्यं च मन्त्रं चैवोपपादयेत् । विधानं तस्य वै दत्त्वा फलं कोटिगुणोत्तरम् ॥ ३९.५४ ॥

Having duly worshipped in proper order with fragrances, incense, garments, and the like, whoever correctly transmits this mantra together with its secret (esoteric) dimension—after imparting to him the prescribed ritual procedure—yields a result enhanced a koṭi-fold.

Verse 55

प्रतिपद्य गुरुं यस्तु मोहाद् विप्रतिपद्यते । स जन्मकोटि नरके पच्यते पुरुषाधमः । विधानस्य प्रदाता यो गुरुरित्युच्यते बुधैः ॥ ३९.५५ ॥

But whoever, having accepted a teacher, through delusion turns against him—such a lowest of men is said to be tormented in hell for a koṭi of births. The wise call ‘guru’ the one who bestows the proper ordinance (vidhāna).

Verse 56

एवं दत्त्वा विधानॆन द्वादश्यां विष्णुमर्च्य च । विप्राणां भोजनं कुर्याद् यथाशक्त्या सदक्षिणम् ॥ ३९.५६ ॥

Thus, having given the prescribed gift according to proper procedure and having worshipped Viṣṇu on the Dvādaśī day, one should arrange a meal for learned brāhmaṇas, together with dakṣiṇā (an honorarium) in accordance with one’s capacity.

Verse 57

ताम्रपात्रैश्च सतीलैः स्थगितान् कारयेद् घटान् । तत्र सज्जलपात्रस्थं ब्राह्मणाय कुटुम्बिने ॥ ३९.५७ ॥

One should have pots (ghaṭas) prepared, covered with copper vessels and furnished with sesame-seeds (tilā) as prescribed. From there, one should give to a householder brāhmaṇa a vessel filled with water, kept ready.

Verse 58

देवं दद्यान्महाभागस्ततो विप्रांश्च भोजयेत् । भूरीणा परमान्नेन ततः पश्चात् स्वयं नरः । भुञ्जीत सहितो बालैर्वाग्यतः संयतेन्द्रियः ॥ ३९.५८ ॥

A fortunate person should first make an offering to the deity; then he should feed the brāhmaṇas with abundant, excellent food. Thereafter, the man himself should eat with the children, restrained in speech and with the senses controlled.

Verse 59

अनेन विधिना यस्तु धरणीव्रतकृन्नरः । तस्य पुण्यफलं चाग्र्यं शृणु बुद्धिमतां वर ॥ ३९.५९ ॥

But the person who undertakes the Dharaṇī-vrata according to this procedure—listen, O best among the wise—attains an excellent fruit of merit.

Verse 60

यदि वक्त्रसहस्राणि भवन्ति मम सुव्रत । आयुश्च ब्रह्मणस्तुल्यं भवेद्यदि महाव्रत ॥ ३९.६० ॥

O one of excellent observance, even if I were to have a thousand mouths, and even if my lifespan were to become equal to that of Brahmā, O great-vowed one—

Verse 61

तदानीमस्य धर्मस्य फलं कथयितुं भवेत् । तथाप्युद्देशतो ब्रह्मन् कथयामि शृणुष्व तत् ॥ ३९.६१ ॥

At this point, one could expound the fruit (result) of this dharma. Even so, O brāhman, I shall describe it only in outline—listen to that.

Verse 62

दश सप्त दश द्वे च अष्टौ चत्वार एव च । लक्षायुतानि चत्वारि एकस्थं स्याच्चतुर्युगम् ॥ ३९.६२ ॥

“Ten, seventeen, ten, two; and eight, and four indeed—these four groups of ‘lakṣa’ and ‘ayuta’ together constitute a single caturyuga (a set of four yugas).”

Verse 63

तैरेकसप्ततियुगं भवेन्मन्वन्तरं मुने । चतुर्दशाहो ब्राह्मस्तु तावती रात्रिरिष्यते ॥ ३९.६३ ॥

“By those reckonings, a manvantara consists of seventy-one yugas, O sage. The Brahmā-day comprises fourteen such (manvantaras), and a night of equal duration is likewise accepted.”

Verse 64

एवं त्रिंशद्दिनो मासस्ते द्वादश समाः स्मृताः । तेषां शतं ब्रह्मणस्तु आयुर्नास्त्यत्र संशयः ॥ ३९.६४ ॥

Thus, a month is remembered as consisting of thirty days; twelve of those constitute a year. A hundred such (years) is the lifespan of Brahmā—of this there is no doubt here.

Verse 65

यः सकृद्द्वादशीमेतामनेन विधिना क्षिपेत् । स ब्रह्मलोकमाप्नोति तत्कालं चैव तिष्ठति ॥ ३९.६५ ॥

Whoever, even once, performs this Dvādaśī observance according to the prescribed procedure attains the Brahma-world, and indeed remains there for that appointed duration.

Verse 66

ततो ब्रह्मोपसंहारे तल्लयं तिष्ठते चिरम् । पुनः सृष्टौ भवेद् देवो वैराजानां महातपाः ॥ ३९.६६ ॥

Then, at the dissolution that culminates in Brahmā’s withdrawal, he remains for a long time in that state of absorption. Again, at the time of creation, that deity—great in tapas (austerity)—comes to be among the Virājas.

Verse 67

ब्रह्महत्यादिपापानि इह लोककृतान्यपि । अकामे कामतो वापि तानि नश्यन्ति तत्क्षणात् ॥ ३९.६७ ॥

Even sins such as brahma-hatyā and the like—though committed in this world—whether done without desire or even deliberately, are said to perish instantly (in that context).

Verse 68

इह लोके दरिद्रो यो भ्रष्टराज्योऽथ वा नृपः । उपोष्य तां विधानॆन स राजा जायते ध्रुवम् ॥ ३९.६८ ॥

In this world, whether one is a poor person or a king who has fallen from sovereignty—having observed that fast according to the prescribed procedure, he surely becomes a king.

Verse 69

वन्ध्या नारी भवेद्या तु अनेन विधिना शुभा । उपोष्यति भवेत् तस्याः पुत्रः परमधार्मिकः ॥ ३९.६९ ॥

A woman who is barren, if she becomes auspicious through this prescribed procedure and undertakes fasting, will have a son who is supremely devoted to dharma.

Verse 70

अगम्यागमनं येन कृतं जानाति मानवः । स इमं विधिमासाद्य तस्मात् पापाद् विमुच्यते ॥ ३९.७० ॥

A person who recognizes that he has committed the act of approaching one who is forbidden to approach—having undertaken this prescribed procedure—becomes released from that sin.

Verse 71

ब्रह्मक्रियाया लोभेन बहुवर्षकृतेन च । उपोष्येमां सकृद् भक्त्या वेदसंस्कारमाप्नुयात् ॥ ३९.७१ ॥

Through greed and the long-standing neglect of the brahma-rites over many years, one should—having fasted for this observance even once with devotion—attain the Veda-associated consecratory purification (saṃskāra).

Verse 72

किमत्र बहुनोक्तेन न तदस्ति महामुने । अप्राप्यं प्राप्यते नैव पापं वा यन्न नश्यति ॥ ३९.७२ ॥

What need is there for many words here, O great sage? There is nothing such that what seems unattainable is not attained, and there is no sin that does not perish.

Verse 73

अनेन विधिना ब्रह्मन् स्वयमेव ह्युपोषिता । धरण्या मग्नया तात नात्र कार्या विचारणा ॥ ३९.७३ ॥

By this prescribed procedure, O Brahmin, the fast-observance has indeed been undertaken of its own accord. O dear one, since the Earth was submerged, there is no need for deliberation here.

Verse 74

अदीक्षिताय नो देयं विधानं नास्तिकाय च । देवब्रह्मद्विषे वापि न श्राव्यं तु कदाचन । गुरुभक्ताय दातव्यं सद्यः पापप्रणाशनम् ॥ ३९.७४ ॥

The ritual procedure should not be given to one who is uninitiated, nor to a skeptic; nor should it ever be taught to one hostile to the gods and to brāhmaṇas. It should be given to one devoted to the guru, for it is said to destroy sin immediately.

Verse 75

इह जन्मनि सौभाग्यं धनं धान्यं वरस्त्रियः । भवन्ति विविधा यस्तु उपोष्य विधिना ततः ॥ ३९.७५ ॥

In this very life, good fortune, wealth, grain, and excellent women as companions arise in diverse forms for the person who thereafter fasts in accordance with the prescribed procedure.

Verse 76

य इमं श्रावयेद् भक्त्या द्वादशीकल्पमुत्तमम् । श्रृणोति वा स पापैस्तु सर्वैरेव प्रमुच्यते ॥ ३९.७६ ॥

Whoever, with devotion, causes this excellent procedure for the Dvādaśī observance to be recited—or even listens to it—becomes freed from all sins.