Adhyaya 42: Ritual Procedure for the Phālguna Bright-Fortnight Dvādaśī Narasiṃha Worship, with the Narrative of King Vatsa
Phālguṇa-śukla-dvādaśī-narasiṃha-pūjāvidhiḥ (Vatsa-nṛpa-kathā ca)
Ritual-Manual with Exemplary Royal Narrative (Vrata-Māhātmya)
Framed within the Varāha–Pṛthivī pedagogical setting, the chapter presents Durvāsas as the immediate instructor who specifies a Phālguna śukla-dvādaśī observance: fasting followed by a carefully mapped worship of Hari/Narasiṃha using body-part invocations (feet, thighs, waist, chest, throat, head) and the honoring of cakra and śaṅkha with gandha, puṣpa, and phala. The text then prescribes preparing a clothed ritual pot (ghaṭa) and installing a Narasiṃha image (ideally gold, alternatively copper, or even wood/bamboo), culminating in gifting it to a Veda-knowing brāhmaṇa on Dvādaśī. To validate efficacy, the narrative recounts King Vatsa of Kiṃpuruṣa-varṣa, dispossessed by enemies, taking refuge at Vasiṣṭha’s āśrama, performing the rite, receiving a weapon-like cakra that restores political order, and attaining Viṣṇuloka—casting the vrata as a means to re-stabilize society and, by extension, Pṛthivī’s order.
Speakers
Key Concepts
Shlokas in Adhyaya 42
Verse 1
दुर्वासा उवाच । तद्वत् फाल्गुनमासे तु शुक्लपक्षे तु द्वादशीम् । उपोष्य प्रोक्तविधिना हरिमाराधयेत् सुधीः ॥ ४२.१ ॥
दुर्वासा ने कहा, फाल्गुन महीने में, जब चाँद बढ़ रहा हो, उसमें द्वादशी को व्रत रखना है। उसके बाद जो बताया गया है उसी तरह हरि की पूजा करनी है।
Verse 2
नरसिंहाय पादौ तु गोविन्दायेत्युरू तथा । कटिं विश्वभुजे पूज्य अनिरुद्धेत्युरस्तथा ॥ ४२.२ ॥
नरसिंह के लिए पैर, गोविंद के लिए टाँगें। विश्वभुज के लिए कमर, अनिरुद्ध के लिए छाती, ऐसे पूजा करनी है।
Verse 3
कण्ठं तु शितिकण्ठाय पिङ्गकेशाय वै शिरः । असुरध्वंसनायेति चक्रं तोयात्मने तथा । शङ्खमित्येव सम्पूज्य गन्धपुष्पफलैस्तथा ॥ ४२.३ ॥
शिव जी की थ्रोट के लिए पूजा करो। उनके बाल लंबे हैं, उनके सिर के लिए भी पूजा करो। चक्र के लिए बोलो कि यह दानवों को खत्म करता है। शंख के लिए भी पूजा करो। इत्र, फूल और फल से सबको सम्मान दो।
Verse 4
तदग्रे घटमादाय सितवस्त्रयुगान्वितम् । तस्योपरि नृसिंहं तु सौवर्णं ताम्रभाजने । सौवर्णशक्तितः कृत्वा दारुवंशमयेऽपि वा ॥ ४२.४ ॥
आगे एक मटका रखो जिसे सफेद कपड़े से ढांक दो। उसके ऊपर नरसिंह भगवान की मूर्ति रख दो। अगर पैसा है तो सोना से बना लो, नहीं तो लकड़ी से भी चल जाएगा।
Verse 5
रत्नगर्भघटे स्थाप्य तं संपूज्य च मानवः । द्वादश्यां वेदविदुषे ब्राह्मणाय निवेदयेत् ॥ ४२.५ ॥
उस मूर्ति को रत्नों वाले मटके में रख दो और पूजा करो। फिर द्वादशी के दिन इसे किसी पंडित को दे दो जो वेदों का ज्ञान रखता है।
Verse 6
एवं कृते फलं प्राप्तं यत् पुरा पार्थिवेन तु । तस्याहं संप्रवक्ष्यामि वत्सनाम्ना महामुने ॥ ४२.६ ॥
ऐसा करने से वही फल मिलेगा जो पहले एक राजा को मिला था। मैं अब तुम्हे उस राजा की कहानी बताता हूँ जिसका नाम वत्स था।
Verse 7
आसीत् किम्पुरुषे वर्षे राजा परमधार्मिकः । भारत इति च विख्यातस्तस्य वत्सः सुतोऽभवत् ॥ ४२.७ ॥
किम्पुरुष नाम की जगह एक राजा था जो बहुत धरम का काम करता था। उसका नाम भारत था और उसका बेटा वत्स था।
Verse 8
स शत्रुभिर्जितः सङ्ख्ये हृतकोशो द्विपादवान् । वनं प्रायात् सपत्नीको वसिष्ठस्याश्रमेऽवसत् ॥ ४२.८ ॥
दुश्मनों ने उसे युद्ध में हरा दिया। उसका खज़ाना लूट लिया गया, हाथी रह गए। वो अपनी पत्नी के साथ जंगल चला गया। वशिष्ठ के आश्रम में रहने लगा।
Verse 9
कालेन गच्छता सोऽथ वसिष्ठेन महर्षिणा । किं कार्यमिति स प्रोक्तो वसस्यास्मिन् महाश्रमे ॥ ४२.९ ॥
कुछ टाइम बाद वशिष्ठ रिशि ने उसे पूछा। यह बड़ा आश्रम है, अब क्या करना चाहते हो? ऐसे ही पूछ दिया।
Verse 10
राजोवाच । भगवन् हृतकोशोऽहं हृतराज्यो विशेषतः । शत्रुभिर्हतसंकल्पो भवन्तं शरणं गतः । उपदेशप्रदानेन प्रसादं कर्तुमर्हसि ॥ ४२.१० ॥
राजा ने कहा, भगवान, मेरा खज़ाना छीन लिया गया। मेरा राज्य भी गया। दुश्मनों ने मुझे तोड़ दिया। मैं आपके पास आया हूँ। मुझे कुछ बताओ, मुझे ऊपर उठाओ।
Verse 11
एवमुक्तो वसिष्ठस्तु तस्येमां द्वादशीं मुने । विधिना प्रत्युवाचाथ सोऽपि सर्वं तथा अकरोत् ॥ ४२.११ ॥
वशिष्ठ ने उसे द्वादशी व्रत के बारे में बताया। सही तरीका बताया। राजा ने वही किया जो वशिष्ठ ने कहा।
Verse 12
तस्य व्रतान्ते भगवान्नारसिंहस्तुतोष ह । चक्रं प्रादाच्च शत्रूणां विध्वंसनकरं परम् ॥ ४२.१२ ॥
जब व्रत खत्म हुआ, भगवान नरसिंह खुश हो गए। उन्होंने एक चक्र दिया। यह चक्र दुश्मनों को खत्म कर सकता था।
Verse 13
तेनास्त्रेण स्वकं राज्यं जितवान् स नृपोत्तमः । राज्ये स्थित्वाऽश्वमेधानां सहस्रमकरोद्विभुः । अन्ते च विष्णुलोकाख्यं पदमाप च सत्तम ॥ ४२.१३ ॥
उस राजा ने उस हथियार से अपना राज्य जीत लिया। फिर उसने अपने राज में हज़ार अश्वमेध यज्ञ किए। आखिरी में वो विष्णु के पास गया।
Verse 14
एषा धन्या पापहरा द्वादशी भवतो मुने । कथिता या प्रयत्नेन श्रुत्वा कुरु यथेप्सितम् ॥ ४२.१४ ॥
मुनि, यह द्वादशी बहुत अच्छी है। यह पाप मिटा देती है। मैंने तुम्हे पूरा बताया है। अब तुम जो चाहो करो।
Inside Adhyaya 42
How it unfolds
- Where it opens
Varāha instructs Pṛthivī within the didactic purāṇic frame; Durvāsas is introduced as the proximate authority who transmits a time-specific vrata for Phālguna śukla Dvādaśī, emphasizing disciplined upavāsa and exactitude in worship.
- Central event
A stepwise Narasiṃha/Hari pūjā is laid out: body-part invocations (aṅga-nyāsa style) culminating in arcana of cakra and śaṅkha with gandha, puṣpa, and phala; ghaṭa preparation and pratima installation (gold preferred; copper or wood/bamboo permitted) are prescribed, with the decisive act being dāna of the Narasiṃha image to a Veda-knowing brāhmaṇa on Dvādaśī.
- Climax resolution
Vrata-māhātmya is validated through King Vatsa of Kiṃpuruṣa-varṣa: dispossessed and refuge-seeking at Vasiṣṭha’s āśrama, he performs the rite, receives a weapon-like cakra that enables the defeat of enemies and restoration of rājya/treasury, and ultimately attains Viṣṇuloka—linking correct ritual + dāna to the re-stabilization of social and political order (and thus Pṛthivī’s order).
- Closing phalashruti
Implicit phala: victory over adversaries, recovery of sovereignty and prosperity, protection through Hari’s cakra, and final ascent to Viṣṇuloka for the observant donor—especially when the gift is made to a vedavid brāhmaṇa on the prescribed Dvādaśī.
Geographical context
Kiṃpuruṣa-varṣa; Vasiṣṭha-āśrama (site unspecified in the excerpt).
Tirtha focus
- Associated RegionKiṃpuruṣa-varṣa (mythic region); Vasiṣṭha-āśrama (unspecified locale in the given summary)
- Pilgrimage MeritThe chapter’s merit logic is vrata-centric rather than tīrtha-centric: efficacy is framed as accruing from calendrically correct observance, precise arcana/nyāsa, and dāna, yielding both worldly restoration (rājya) and otherworldly ascent (Viṣṇuloka).
Ritual instructions
- Primary RitualPhālguna-śukla Dvādaśī Narasiṃha-vrata (upavāsa, aṅga-invocation pūjā, cakra–śaṅkha arcana, ghaṭa-sthāpana, pratima-niveśa, and dāna).
- BenefitRestoration and protection in worldly life (defeat of enemies, recovery of kingdom/wealth, re-established governance) and ultimate spiritual fruit (attainment of Viṣṇuloka), with the rite portrayed as a mechanism for re-aligning social order and thereby supporting Pṛthivī’s stability.
The narrative frame
- Varāha (with Durvāsas as the immediate ritual instructor within the narration)Pṛthivī · Pedagogical and prescriptive (ritual-manual clarity) with validating exemplum (māhātmya) to secure faith in efficacy.
The emotional journey
- Dominant RasaŚānta (devotional composure) with Vīra undertones (royal recovery and victory).
- Emotional ProgressionInstructional calm → urgency born of disorder (a king dispossessed) → confidence through precise observance → triumphant re-stabilization (cakra-assisted victory) → serene culmination in Viṣṇuloka.
Planning a pilgrimage
- Visit FeasibilityNot tīrtha-specific in the provided chapter summary; the vrata is home/temple-performable wherever a qualified brāhmaṇa and basic pūjā materials are available. If one seeks a contextual pilgrimage, a Vasiṣṭha-associated āśrama site may be chosen by local tradition, but the text excerpt does not fix a geography.
- Best SeasonPhālguna (late winter to early spring, per lunar calendar) during śukla-pakṣa leading to Dvādaśī.
- Related FestivalPhālguna śukla Dvādaśī (often aligned in practice with Viṣṇu/Narasiṃha-focused Dvādaśī observances; local temple calendars may pair it with Narasiṃha-jayantī seasonality, though the chapter specifies Phālguna Dvādaśī).
Frequently Asked Questions
The text links disciplined observance (upavāsa, precise pūjā, and dāna) with the restoration of order: personal restraint and correct ritual gifting are presented as mechanisms that re-establish disrupted kingship and social stability, which implicitly supports Pṛthivī’s well-being through renewed governance and reduced conflict.
The observance is assigned to Phālguna-māsa during the śukla-pakṣa on Dvādaśī tithi. The procedure includes fasting on Dvādaśī and making the prescribed offering/gift to a vedavid brāhmaṇa specifically on that Dvādaśī.
While not explicitly ecological in vocabulary, the chapter frames terrestrial balance through socio-political stability: the king’s loss of treasury and realm leads to displacement and disorder, and the rite’s outcome restores governance and security. In the Varāha–Pṛthivī frame, such restoration functions as an indirect ethic of protecting Pṛthivī by re-aligning human conduct, redistribution (dāna), and lawful rule.
Durvāsas functions as the transmitting authority for the rite; Vasiṣṭha appears as the advising maharṣi at whose āśrama the dispossessed King Vatsa takes refuge; Vatsa is the exemplary ruler whose narrative demonstrates the vrata’s promised results (victory, restored rājya, and final attainment of Viṣṇuloka).
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