Shloka 43

गृहस्थस्य सदाचारः: शौच, तर্পण, वैश्वदेव, अतिथिधर्म, भोजन-विधि, संध्योपासन, ऋतु-धर्मः

Devanagari script

प्रजापतिं समुद्दिश्य दद्याद् आहुतिम् आदरात् गृहेभ्यः काश्यपायाथ ततो ऽनुमतये क्रमात्

Transliteration

prajāpatiṃ samuddiśya dadyād āhutim ādarāt gṛhebhyaḥ kāśyapāyātha tato 'numataye kramāt

Translation

With reverent care, one should offer an oblation addressed to Prajāpati; then, from the household fires, offer duly to Kāśyapa; and thereafter, in proper sequence, make the offering to seek consent and auspicious sanction.

Word by Word

• प्रजापतिम्: Prajāpati
• प्रजापतिम्: Karma (Object/कर्म)
• Type: Noun
• Root: प्रजापति (प्रातिपदिक)
• Form: पुंलिङ्ग, द्वितीया (2), एकवचन (masculine, accusative singular)

• समुद्दिश्य: having addressed/with reference to
• समुद्दिश्य: Kriya (Subordinate action/क्रिया)
• Type: Indeclinable
• Root: सम्-उद्-दिश् (धातु)
• Form: क्त्वान्त-अव्यय (gerund/absolutive); ‘समुद्दिश्य’ = उद्दिश्य (having addressed/aimed at)

• दद्याद्: should give
• दद्याद्: Kriya (Action/क्रिया)
• Type: Verb
• Root: दा (धातु)
• Form: विधिलिङ् (optative), परस्मैपद, प्रथमपुरुष, एकवचन (optative, parasmaipada, 3rd person singular)

• आहुतिम्: oblation
• आहुतिम्: Karma (Object/कर्म)
• Type: Noun
• Root: आहुति (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, द्वितीया (2), एकवचन (feminine, accusative singular)

• आदरात्: out of respect
• आदरात्: Hetu (Cause/हेतु)
• Type: Noun
• Root: आदर (प्रातिपदिक)
• Form: पुंलिङ्ग, पञ्चमी (5), एकवचन (masculine, ablative singular); हेतौ (in sense of cause)

• गृहेभ्यः: from the houses
• गृहेभ्यः: Apadana (Source/अपादान)
• Type: Noun
• Root: गृह (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, पञ्चमी/षष्ठी (5/6), बहुवचन (neuter, ablative/genitive plural)

• काश्यपाय: to Kāśyapa
• काश्यपाय: Sampradana (Recipient/सम्प्रदान)
• Type: Noun
• Root: काश्यप (प्रातिपदिक)
• Form: पुंलिङ्ग, चतुर्थी (4), एकवचन (masculine, dative singular)

• अथ: then
• अथ: Sambandha (Connector/सम्बन्ध)
• Type: Indeclinable
• Root: अथ (अव्यय)
• Form: अनन्तर/प्रारम्भबोधक-अव्यय (particle: then/now)

• ततः: thereafter
• ततः: Adhikarana (Temporal/अधिकरण)
• Type: Indeclinable
• Root: ततः (अव्यय)
• Form: क्रमवाचक-अव्यय (adverb: thereafter)

• अनुमतये: for permission/assent
• अनुमतये: Sampradana (Recipient/सम्प्रदान)
• Type: Noun
• Root: अनुमति (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, चतुर्थी (4), एकवचन (feminine, dative singular)

• क्रमात्: in due order/step by step
• क्रमात्: Adhikarana (Manner/अधिकरण)
• Type: Noun
• Root: क्रम (प्रातिपदिक)
• Form: पुंलिङ्ग, पञ्चमी (5), एकवचन; अव्ययीभावार्थे (used adverbially: ‘in order’) (masculine, ablative singular; adverbial)

Speaker

Sage Parāśara (in instruction to Maitreya)

Parashara-Maitreya Dialogue

Speaker: Parasara

Topic: Stepwise household offerings (āhuti/bali) and their intended deities within gṛhastha ritual order

Teaching: Ethical

Quality: methodical

Philosophical Teaching

Concept: Offerings addressed to Prajāpati and Kāśyapa, performed in proper sequence, align domestic life with the sustaining order of the universe.

Vedantic Theme: Dharma

Application: Treat ordinary responsibilities as sacred by dedicating them to higher purposes, and follow a disciplined sequence rather than acting from impulse.

Vishishtadvaita: The household becomes a locus of divine governance: cosmic beings are honored as functions within the Lord’s order, supporting a qualified non-dual vision of world-as-His-body.

Vaishnava Theology

Vishnu Form: Para-Brahman

Bhakti Type: Dasya

Characters & Entities

• Prajāpati
• Kāśyapa

FAQs

What is the significance of offering āhuti to Prajāpati in the Vishnu Purana?

It frames the rite as participation in the ordering of creation and progeny—acknowledging cosmic governance before proceeding with further offerings.

How does Sage Parāśara explain the idea of ‘kramāt’ (sequence) in ritual action?

He presents ritual as a disciplined progression: each oblation is placed in order so the household act mirrors a well-governed cosmic structure, avoiding arbitrariness.

What is the theological importance of Vishnu in this context of household offerings?

Even when deities like Prajāpati and Kāśyapa are invoked, the Purāṇic worldview treats ordered dharma as ultimately resting in Vishnu’s supreme sovereignty—the sustaining reality behind ritual efficacy.