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Putraprāptivrata (Kṛṣṇāṣṭamī-vrata) vidhiḥ
Ritual-Manual (Vrata-vidhi)
Dalam bingkai ajaran Varāha–Pṛthivī, Agastya menyampaikan tata cara ringkas putraprāpti-vrata yang berpusat pada Kṛṣṇāṣṭamī di paruh gelap bulan Bhādrapada. Ditentukan: tekad (saṅkalpa) pada Ṣaṣṭhī, pemujaan pada Saptamī, lalu pūjā fajar yang disucikan dan upavāsa pada Aṣṭamī. Ada homa dengan yava dan kṛṣṇa-tila disertai ghṛta dan dadhi, kemudian memberi makan brāhmaṇa dengan dakṣiṇā; sesudah puasa, makan dimulai dengan bilva. Kisah tapa Raja Śūrasena di Himālaya menjadi teladan yang mengesahkan ritus ini dan mengaitkan garis kelahiran hingga Vasudeva. Bab ditutup dengan anjuran pemberian dana di akhir tahun serta janji penghapusan dosa secara umum, menegaskan disiplin ritual sebagai penopang dharma rumah tangga, kesinambungan keluarga, dan kesejahteraan Pṛthivī.
Verse 1
अगस्त्य उवाच । अथापरं महाराज पुत्रप्राप्तिव्रतं शुभम् । कथयामि समासेन तन्मे निगदतः शृणु ॥ ६३.१ ॥
Agastya berkata: “Wahai maharaja, kini akan kuceritakan secara ringkas vrata yang mulia untuk memperoleh keturunan; dengarkan saat kuuraikan.”
Verse 2
मासे भाद्रपदे या तु कृष्णपक्षे नरेश्वर । अष्टम्यामुपवासेन पुत्रप्राप्तिव्रतं हि तत् ॥ ६३.२ ॥
Wahai penguasa manusia, vrata untuk memperoleh putra itu dilakukan pada bulan Bhādrapada, paruh gelap, dengan berpuasa pada tithi Aṣṭamī.
Verse 3
षष्ठ्यां चैव तु संकल्प्य सप्तम्यामर्चयेद् हरिम् । देवक्युत्सङ्गगं देवं मातृभिः परिवेष्टितम् ॥ ६३.३ ॥
Pada tithi Ṣaṣṭhī hendaknya berniat (saṅkalpa), dan pada Saptamī memuja Hari—Sang Dewa yang duduk di pangkuan Devakī, dikelilingi para Mātṛ.
Verse 4
प्रभाते विमलेऽष्टम्यामर्चयेत् प्रयतो हरिम् । प्राग्विधानॆन गोविन्दमर्चयित्वा विधानतः ॥ ६३.४ ॥
Pada fajar yang suci, pada tithi Aṣṭamī, hendaknya dengan disiplin memuja Hari; setelah memuja Govinda menurut tata cara yang telah disebutkan sebelumnya, lanjutkan sesuai ketentuan yang benar.
Verse 5
ततो यवैः कृष्णतिलैः सघृतैर्होमयेद्दधि । ब्राह्मणान् भोजयेद् भक्त्या यथाशक्त्या सदक्षिणान् ॥ ६३.५ ॥
Kemudian hendaknya mempersembahkan homa dengan jelai dan wijen hitam yang dicampur ghee, beserta dadhi (yoghurt). Dengan bhakti, hendaknya memberi makan para brāhmaṇa dan memberikan dakṣiṇā sesuai kemampuan.
Verse 6
ततः स्वयं तु भुञ्जीत प्रथमं बिल्वमुत्तमम् । पश्चाद् यथेष्टं भुञ्जीत स्नेहैः सर्वरसैर्युतम् ॥ ६३.६ ॥
Kemudian hendaknya ia sendiri terlebih dahulu memakan buah bilva yang terbaik. Setelah itu, ia boleh makan sesuai kehendak, disertai makanan berlemak/berminyak dan lengkap dengan segala rasa.
Verse 7
प्रतिमासमानेनैव विधिनोपोष्य मानवः । कृष्णाष्टमीमपुत्रोऽपि लभेत् पुत्रं न संशयः ॥ ६३.७ ॥
Seseorang yang berpuasa setiap bulan dengan tata cara yang sama, dengan menjalankan vrata Kṛṣṇāṣṭamī, bahkan bila tanpa anak pun akan memperoleh seorang putra; tiada keraguan.
Verse 8
श्रूयते च पुरा राजा शूरसेनः प्रतापवान् । स ह्यपुत्रस्तपस्तेपे हिमवत्पर्वतोत्तमे ॥ ६३.८ ॥
Dikisahkan bahwa pada zaman dahulu ada seorang raja perkasa bernama Śūrasena. Karena tanpa putra, ia menjalankan tapa di Himavat, gunung yang paling utama.
Verse 9
तस्यैवं कुर्वतो देवो व्रतमेतज्जगाद ह । सोऽप्येतत्कृतवान् राजा पुत्रं चैवोपलभ्धवान् ॥ ६३.९ ॥
Ketika ia berbuat demikian, Sang Dewa menyatakan vrata ini. Raja itu pun melaksanakannya, dan ia pun memperoleh seorang putra.
Verse 10
वासुदेवं महाभागमनेकक्रतুযाजिनम् । तं लब्ध्वा सोऽपि राजर्षिः परं निर्वाणमापतवान् ॥ ६३.१० ॥
Setelah berjumpa dan memperoleh Vāsudeva—yang amat mulia dan pelaksana banyak yajña—sang raja resi pun, dengan meraih-Nya, mencapai keadaan nirvāṇa tertinggi (mokṣa).
Verse 11
एवं कृष्णाष्टमी राजन् मया ते परिकीर्तिता । संवत्सरान्ते दातव्यं कृष्णयुग्मं द्विजातये ॥ ६३.११ ॥
Wahai raja, demikianlah telah kuuraikan kepadamu vrata Kṛṣṇāṣṭamī. Pada akhir tahun hendaknya diberikan kepada seorang dvija sepasang persembahan yang berkaitan dengan Kṛṣṇa.
Verse 12
एतत् पुत्रव्रतं नाम मया ते परिकीर्तितम् । एतत् कृत्वा नरः पापैः सर्वैर् एव प्रमुच्यते ॥ ६३.१२ ॥
Vrata ini bernama putra-vrata, telah kujelaskan kepadamu. Dengan melaksanakannya, seseorang terbebas dari segala dosa.
Within the Varāha–Pṛthivī teaching frame, the observance is introduced through Agastya’s authoritative voice as a concise, repeatable vrata-vidhi aimed at putra-prāpti and household stability, anchored to Kṛṣṇāṣṭamī in Bhādrapada kṛṣṇapakṣa.
Stepwise vrata procedure is laid out across Ṣaṣṭhī (saṅkalpa and readiness), Saptamī (preparatory worship), and Aṣṭamī (purified dawn-pūjā with strict upavāsa), culminating in homa offerings using yava and kṛṣṇa-tila with ghṛta and dadhi, followed by brāhmaṇa-bhojana with dakṣiṇā and a regulated fast-breaking beginning with bilva.
A legitimizing exemplum narrates King Śūrasena’s heirless distress and tapas in Himavat; the rite’s efficacy is confirmed through the resulting lineage-fruition culminating in the celebrated connection to Vasudeva, presenting the vrata as a proven dharmic ‘technology’ for progeny and continuity.
The chapter closes by prescribing a concluding dāna at the end of a year of observance and asserts broad pāpa-kṣaya (sin-remission) alongside the primary fruit of putra-prāpti, framing disciplined ritual, charity, and restraint as socially stabilizing dharma.
Himavat (Himālaya) is explicitly mentioned as the site of Śūrasena’s tapas; the narrative implies a royal North Indian milieu via the name Śūrasena (a historically attested region/lineage association), though no city or river is directly named in these verses.
The text frames disciplined vrata-practice—fasting, regulated worship, offering, and charitable feeding—as a dharmic technology for household continuity (putra-prāpti) and moral purification (pāpa-kṣaya). In a broader social-ethical sense, it promotes ordered reciprocity (dāna, brāhmaṇa-bhojana) and self-restraint (upavāsa) as stabilizing norms that indirectly support communal well-being and, by extension, Pṛthivī’s sustainable social ecology.
The rite is assigned to Bhādrapada māsa, kṛṣṇapakṣa, specifically Aṣṭamī with upavāsa. Preparations include saṅkalpa on Ṣaṣṭhī, worship on Saptamī, and a dawn (prabhāte) worship on Aṣṭamī. The procedure is to be repeated monthly (pratimāsam), with a concluding gift (dāna) prescribed at the end of a year (saṃvatsara-ante).
Environmental stewardship is not explicit as a doctrinal topic in these verses; however, the vrata’s emphasis on regulated consumption (upavāsa), careful ritual use of agricultural substances (yava, tila, ghṛta, dadhi), and redistribution through feeding and gifting can be read as a Purāṇic model of restraint and circulation of resources—an indirect ethic compatible with Pṛthivī-centered balance in the wider Varāha–Pṛthivī discourse framework.
The chapter references the sage Agastya as the immediate instructor within the narrative layer, King Śūrasena as an exemplum of an heirless ruler performing tapas, and Vasudeva as the resulting celebrated figure connected to the rite’s success. The mention of Himavat situates Śūrasena’s austerities in a recognized North Indian sacred geography.
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