
Jyeṣṭha-māsa Rāma-Lakṣmaṇa-arcana-vidhiḥ
Ritual-Manual
Durvasas ne Jyeshtha mahine ke liye ek puja vidhi batayi. Pehle sankalpa le lo, phir bhagwan ko acche phulon se pujo. Rama aur Lakshman ke pair se lekar sar tak ang-by-ang puja karni hai. Uske baad kumbha ko sahi jagah rakhna hai. Subah gold ke Rama-Lakshman murti bana kar brahman ko deni hai. Dasaratha ne Vashishth ke kahne par yahi kiya tha. Isse unhe Rama beta mila tha. Yeh puja karne se pap khatam hote hain aur swarg mein sukh milta hai.
Verse 1
दुर्वासा उवाच । ज्येष्ठमासेऽप्येवमेवं संकल्प्य विधिना नरः । अर्चयेत् परमं देवं पुष्पैर्नानाविधैः शुभैः ॥ ४५.१ ॥
Durvasa ne kaha, Jyeshtha mahine mein bhi yehi soch ke bhagwan ki puja karo. Vidhi ke hisaab se sankalp lo. Phir saare achhe phool leke bhagwan ko pujo.
Verse 2
नमो रामाभिरामाय पादौ पूर्वं समर्चयेत् । त्रिविक्रमायेति कटिं धृतविश्वाय चोदरम् ॥ ४५.२ ॥
Pehle pair pujo aur bolo, Ram ko naman, jo sabse pyaare hain. Phir kamar pujo aur bolo, Trivikram ko naman. Pet pujo aur bolo, poori duniya ko dharan karne wale ko naman.
Verse 3
उरः संवत्सरायेति कण्ठं संवर्त्तकाय च । सर्वास्त्रधारिणे बाहू स्वनाम्ना अब्जरथाङ्गकौ ॥ ४५.३ ॥
Unhone chaati Samvatsar ko di aur gala Samvartak ko. Dono bahu sab hathiyar uthaate hain. Ek ka naam Abjaratha hai, doosre ka Angak.
Verse 4
सहस्रशीर्षेऽभ्यर्च्य शिरस्तस्य महात्मनः । एवमभ्यर्च्य विधिवत् प्रागुक्तं कुम्भं विन्यसेत् ॥ ४५.४ ॥
Pehle bhagwan ko Sahasrashirsha ke naam se puja karo. Phir unke sir ki bhi puja karo. Is tarah sahi vidhi se puja karke, woh kumbh wahan rakh do.
Verse 5
प्राग्वद् वस्त्रयुगच्छन्नौ सौवर्णौ रामलक्ष्मणौ । अर्चयित्वा विधानॆन प्रभाते ब्राह्मणाय तौ । दातव्यौ मनसा काममीहता पुरुषेण तु ॥ ४५.५ ॥
Son ke Ram aur Lakshman ki moortiyan banao, kapde odha do. Puja karne ke baad subah hone par brahman ko dono de do. Jo koi man mein kuch chahta hai, woh yeh kare.
Verse 6
अपुत्रेण पुरा पृष्टो राज्ञा दशरथेन च । पुत्रकामपरः पश्चाद् वसिष्ठः परमार्चितः ॥ ४५.६ ॥
Pehle Raja Dasharath ke koi beta nahi tha. Unhone Vashishth se poocha. Vashishth ko bahut izzat di aur bete ke liye upay bataya.
Verse 7
इदमेव विधानं तु कथयामास स द्विजः । प्राग्राहस्यं विदित्वा तु स राजा कृतवानिदम् ॥ ४५.७ ॥
Woh brahman ne yehi vidhi batayi. Raja ne sab samajh liya aur wahi kiya jo kaha gaya tha.
Verse 8
तस्य पुत्रः स्वयं जज्ञे रामनामाऽसुतो बली । चतुर्द्धा सोऽव्ययो विष्णुः परितुष्टो महामुने । एतदैहिकमाख्यातं पारत्रिकमतः शृणु ॥ ४५.८ ॥
Uska beta khud se paida hua, uska naam Rama tha, bahut taakatwala. Woh Vishnu jo kabhi khatam nahi hota, chaar roop mein aa gaya. Wah bahut khush hua, bade rishi. Yeh baat is duniya ki hai. Ab aage ki baat suno.
Verse 9
तावद् भोगान् भुञ्जते स्वर्गसंस्थो यावदिन्द्राः दश च द्विद्विसंख्याः । अतीतकाले पुनरेत्य मर्त्यो भवेत राजा शतयज्ञयाजी । नश्यन्ति पापानि च तस्य पुंसः प्राप्नोति निर्वाणमलं च शाश्वतम् ॥ ४५.९ ॥
Woh swarg mein reh ke itna time tak sukh bhogta hai, jab tak dus Indra ki age hoti hai, aur uska double bhi. Phir wapas insaan ban ke aata hai. Woh raja banta hai, sau yagya karne wala. Uske saare paap khatam ho jaate hain. Woh mukti pa jaata hai, jo hamesha ke liye hai.
Within the Varāha–Pṛthivī upadeśa frame, the instruction is presented as a transmitted ritual manual, voiced through Durvāsas, for a time-bound observance in Jyeṣṭha-māsa focused on Rāma and Lakṣmaṇa worship.
A practitioner undertakes saṅkalpa and performs an ordered aṅga-pūjā (limb-by-limb worship) of the supreme deity using auspicious, varied flowers and epithets, culminating in rule-governed kumbha placement and the honoring of golden images of Rāma and Lakṣmaṇa.
The rite reaches completion with the proper vinyāsa of the previously described kumbha and the dawn-time dāna of golden Rāma–Lakṣmaṇa images to a brāhmaṇa; the procedure is then validated by the exemplum of Daśaratha, who—on Vasiṣṭha’s counsel—performs it and gains Rāma as a son.
The chapter promises extensive posthumous rewards: long heavenly enjoyment, return to earth as a royal sacrificer, destruction of sins (pāpa-kṣaya), and attainment of enduring nirvāṇa.
The setting is primarily ritual and genealogical (Daśaratha–Rāma) rather than place-specific.
The text prioritizes disciplined ritual conduct—saṅkalpa, ordered aṅga-pūjā, and dāna—as a model of regulated social-religious practice. It frames merit as arising from procedural correctness, generosity to a brāhmaṇa, and restraint of intention (manasā), linking ethical action (dāna and observance) with karmic outcomes (pāpa-kṣaya and long-term well-being).
The practice is explicitly set in Jyeṣṭha-māsa (the lunar month Jyeṣṭha). It also specifies a morning timing: the gifting of the golden Rāma–Lakṣmaṇa images is to be done at prabhāta (dawn). No tithi, nakṣatra, or pakṣa is stated in the provided verses.
Direct ecological instructions are not explicit in the provided passage; however, within the Varāha–Pṛthivī macro-frame, the chapter can be read as promoting terrestrial balance indirectly through regulated resource use and redistribution: the rite involves cultivated flowers and the ethical channeling of wealth (golden icons) into socially sanctioned gifting (dāna), a mechanism that can be interpreted as stabilizing human–Earth relations via restraint, order, and non-accumulative generosity.
The narrative references the royal figure Daśaratha (a king seeking a son), the sage Vasiṣṭha (as the authoritative ritual instructor), and the resulting birth of Rāma (named as Daśaratha’s son). Durvāsas is presented as the speaker of the procedural instruction within the chapter’s transmission.
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