Varaha Purana 142.7: Adhyaya 142, Shloka 7
The Greatness of Esoteric Practice: Menstrual Impurity, Mental Equanimity, and Seasonal Conjugal Ethics
स्पृष्टा या रजसा देवि मम कर्मपरायणा ॥ मां संस्पृशन्तु तत्रस्थं यत्र तिष्ठामि सुन्दरि ॥
spṛṣṭā yā rajasā devi mama karmaparāyaṇā || māṃ saṃspṛśantu tatrasthaṃ yatra tiṣṭhāmi sundari ||
ഹേ ദേവി! രജസ്സാൽ സ്പർശിതയായിട്ടും എന്റെ വിധികർമത്തിൽ പരായണയായ അവൾ, ഹേ സുന്ദരി, ഞാൻ നിൽക്കുന്ന സ്ഥലത്തുതന്നെ നിന്നുകൊണ്ട് എന്നെ സ്പർശിക്കട്ടെ।
Varāha
Addresses Bhū-devī directly as 'devi/sundari' while laying down a purity-ethics allowance about touch/approach in his presence.
Under what conditions may a person affected by rajas (ritual impurity/menstrual state) approach/touch and still remain aligned with dharma and devotion?
curious; seeking clarity on bodily purity and ritual eligibility
A person in a rajas condition, if devoted to Varāha’s prescribed conduct, may touch/approach him where he stands (i.e., is not automatically barred by bodily state).
Following the rule preserves ritual-ethical blamelessness and devotional eligibility; violating it by contempt/impure intent implies doṣa through disrespect and negligence.
Bodily conditions do not by themselves negate spiritual access when conduct and devotion are aligned with the Lord’s injunction.
Do not self-exclude from prayer/approach solely due to bodily state; prioritize reverence, prescribed conduct, and devotional orientation.
Varāha Purāṇa 142.8.0; Varāha Purāṇa 142.9.0; Varāha Purāṇa 142.12.0
FAQs
It is evidence of internal diversity in purity discourse: the text articulates an allowance framed through devotion and prescribed conduct.
No location is specified; “where I stand” is rhetorical rather than topographical.
The verse prioritizes intention and adherence to ethical/ritual discipline over exclusion based solely on a bodily condition.
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