Varaha Purana - Adhyaya 103
Varaha PuranaAdhyaya 10316 Shlokas

Adhyaya 103: Ritual Procedure for the Donation of the ‘Sugar-Cow’ (Śarkarā-Dhenu)

Śarkarā-dhenu-dāna-vidhiḥ

Ritual-Manual (Dāna-vidhi) with Ethical-Discourse on Worthy Recipients

Dalam rangka pengajaran Varāha–Pṛthivī, bab ini menjadi manual tatacara bagi raja tentang pembinaan dan sedekah śarkarā-dhenu (“lembu gula”). Dihuraikan persiapan di tanah yang disucikan (kulit kijang hitam dan rumput kuśa), piawaian ukuran lembu dan anaknya menurut tiga darjat (uttamā, madhyamā, kaniṣṭhā), serta ikonografi dan bahan: benih diletakkan pada empat penjuru, muka dan tanduk daripada emas, mata daripada mutiara, dan pelbagai makanan, manisan, kain serta perhiasan untuk anggota tubuh dan hiasan. Ditentukan penerima yang layak: śrotriya, fakir, berakhlak, berilmu, memelihara api rumah tangga; orang dengki dikecualikan. Waktu mujarab (ayana, viṣuva, vyatīpāta, hujung hari) dan protokol pemberian (arah, mantra, dakṣiṇā) turut dihuraikan, lalu ditutup dengan hasil karma, pahala, dan manfaat pembebasan rohani bagi pemberi serta pembaca.

Speakers

VarāhaPṛthivī

Key Concepts

Śarkarā-dhenu (ritual gift-cow made of sugar)Dāna-vidhi (procedural gifting protocol)Pātra-parīkṣā (criteria of worthy recipients)Kāla-niyama (auspicious timing: ayana, viṣuva, vyatīpāta)Dik-sthāpana (placing seeds in four directions)Dakṣiṇā and avoidance of vittā-śāṭhya (non-deceit in charity)Puṇya-phala and pāpa-kṣaya (merit and sin-removal claims)
Recitation with translationVaraha Purana Adhyaya 103

Shlokas in Adhyaya 103

Verse 1

होतोवाच तद्वच्च शर्कराधेनुं शृणु राजन् यथार्थतः । अनुलिप्ते महीपृष्ठे कृष्णाजिनकुशोत्तरे ॥ १०३-१ ॥ धेनुं शर्करया राजन् कृत्वा भारचतुष्टयम् । उत्तमा कथ्यते सद्भिश्चतुर्थांशेन वत्सकम् ॥

Hotṛ berkata: “Demikian juga, wahai raja, dengarlah dengan tepat tatacara śarkarā-dhenu, iaitu lembu yang dibuat daripada gula. Di atas permukaan tanah yang telah disapu dan disediakan, dengan kulit kijang hitam serta rumput kuśa dibentang sebagai lapisan atas—wahai raja, bentuklah lembu daripada gula dengan jumlah berat empat bhāra; menurut para bijaksana, taraf ‘utama’ ialah yang mempunyai anak lembu sebesar satu perempat bahagian.”

Verse 2

तदर्धं मध्यमा प्रोक्ता कनिष्ठा भारकेण तु । तद्वद्वत्सं प्रकुर्वीत चतुर्थांशेन तत्त्वतः ॥

Separuh daripada itu disebut taraf ‘pertengahan’, manakala taraf ‘terendah’ dibuat dengan satu bhāra. Demikian juga, anak lembu hendaklah dibentuk menurut prinsip yang benar, iaitu pada kadar satu perempat.

Verse 3

अथ कुर्यादष्टशतैरूर्ध्वं नृपतिसत्तम । स्वशक्त्या कारयेद् धेनुं तथात्मानं पीडयेत् ॥

Kemudian, wahai raja yang paling utama, hal itu boleh dilakukan dengan lapan ratus atau lebih. Menurut kemampuan sendiri hendaklah seseorang menyuruh dibuat “dhenu” (lembu untuk sedekah suci), dan dengan demikian jangan membebankan diri.

Verse 4

सर्वबीजानि संस्थाप्य चतुर्दिक्षु समन्ततः । सुवर्णस्य मुखं शृङ्गे मौक्तिकैर्नयने तथा ॥

Setelah menempatkan segala jenis benih di sekeliling pada keempat-empat arah, (hendaklah) dibuat mulut daripada emas, dan demikian juga tanduk serta mata daripada mutiara.

Verse 5

गुडेन तु मुखं काये जिह्वा पिष्टमयी तथा । कम्बलं पट्टसूत्रेण कण्ठाभरणभूषिताम् ॥

Dan dengan gula melaka (jaggery) dibuat mulut pada tubuh; demikian juga lidah dibuat daripada adunan tepung. Sediakan selimut dengan benang sutera, serta dihiasi dengan perhiasan pada leher.

Verse 6

इक्षुपादां रौप्यखुरां तवनीतस्तनीं तथा । प्रशस्तपत्रश्रवणां सितचामरपभूषिताम् ॥

(Buatlah dhenu itu) berkaki tebu, berkuku perak, dan berambing mentega; bertelinga indah seperti daun, serta dihiasi dengan kipas ekor yak (camara) berwarna putih.

Verse 7

पञ्चरत्नसमायुक्तां वस्त्रेणाच्छादितां तथा । गन्धपुष्पैरलङ्कृत्य ब्राह्मणाय निवेदयेत् ॥

Setelah melengkapkannya dengan lima permata, serta menutupinya dengan kain, menghiasinya dengan wangian dan bunga, hendaklah ia mempersembahkannya kepada seorang brāhmaṇa.

Verse 8

श्रोत्रियाय दरिद्राय साधुवृत्ताय धीमते । वेदवेदाङ्गविदुषे साग्निकाय कुटुम्बिने । अदुष्टाय प्रदातव्या न तु मत्सरिणे द्विजे ॥

Pemberian ini hendaklah diberikan kepada seorang śrotriya (ketua rumah tangga yang terpelajar dalam Veda): yang miskin, berakhlak mulia, berakal budi; yang mengetahui Veda dan Vedāṅga, memelihara api suci, serta menanggung keluarga. Berilah kepada brāhmaṇa yang tidak berniat jahat, bukan kepada yang dengki.

Verse 9

अयने विषुवे पुण्ये व्यतीपाते दिनक्षये । एषु पुण्येषु कालेषु तथाविभवशक्तितः ॥

Pada waktu ayana (titik balik matahari), pada viṣuva (ekuinoks), pada vyatīpāta yang suci, dan pada penghujung hari—pada masa-masa berpahala demikian, hendaklah seseorang bersedekah menurut harta dan kemampuan dirinya.

Verse 10

सत्पात्रञ्च द्विजं दृष्ट्वा आगतं श्रोत्रियं गृहे । तादृशाय प्रदातव्या पुच्छदेशे विमृश्य च ॥

Apabila terlihat seorang dvija yang layak—seorang śrotriya—datang ke rumah, maka hendaklah diberikan sedekah kepada orang sedemikian, setelah menyentuh atau memeriksa bahagian ekor lembu menurut ketetapan upacara.

Verse 11

पूर्वाभिमुखमास्थाय अथवा स उदङ्मुखः । गां पूर्वाभिमुखीं कृत्वा वत्समुत्तरतो न्यसेत् ॥

Dengan menghadap ke timur—atau menghadap ke utara—setelah menempatkan lembu menghadap timur, hendaklah anak lembu diletakkan di sisi utaranya.

Verse 12

दानकाले तु ये मन्त्रास्तान्पठित्वा समर्पयेत् । सम्पूज्य विधिवद्विप्रं मुद्रिकाकर्णभूषणैः ॥

Pada waktu memberi, setelah membaca mantra-mantra yang ditetapkan, hendaklah persembahan itu diserahkan. Dan setelah memuliakan brāhmaṇa menurut tata cara, hendaklah turut dihadiahkan cincin serta perhiasan telinga.

Verse 13

स्वशक्त्या दक्षिणा देया वित्तशाठ्यविवर्ज्जितः । हस्ते तु दक्षिणां दत्त्वा गन्धपुष्पसचन्दनाम् । धेनुं समर्पयेत्तस्य मुखञ्च च विलोकयेत् ॥

Dakṣiṇā hendaklah diberikan menurut kemampuan, bebas daripada sifat kedekut terhadap harta. Setelah meletakkan dakṣiṇā ke dalam tangannya—bersama wangian, bunga dan cendana—hendaklah mempersembahkan lembu itu, lalu memandang wajahnya.

Verse 14

एकाहं शर्कराहारो ब्राह्मणस्त्रिदिनं वसेत् । सर्वपापहरा धेनुः सर्वकामप्रदायिनी ॥

Selama satu hari, dengan hanya mengambil gula sebagai makanan, brāhmaṇa hendaklah menjalani laku selama tiga hari. Lembu dikatakan menghapus segala dosa dan mengurniakan segala hajat yang diingini.

Verse 15

सर्वकामसमृद्धस्तु जायते नात्र संशयः । दीयमानं प्रपश्यन्ति ते यान्ति परमां गतिम् ॥

Seseorang akan lahir dengan kesempurnaan segala tujuan—tiada keraguan. Mereka yang menyaksikan pemberian itu akan mencapai destinasi tertinggi.

Verse 16

य इदं शृणुयाद्भक्त्या पठते वापि मानवः । मुच्यते सर्वपापेभ्यो विष्णुलोकं स गच्छति ॥

Sesiapa yang mendengarnya dengan bhakti, atau membacanya, akan terlepas daripada segala dosa dan pergi ke alam Viṣṇu (Viṣṇuloka).

Inside Adhyaya 103

How it unfolds

  1. Where it opens

    Within the Varāha–Pṛthivī upadeśa frame, Varāha addresses a royal patron (rājan/nṛpati) and introduces a prescriptive dāna-vidhi: how to construct and donate the śarkarā-dhenu (sugar-cow) on a ritually prepared earth-surface.

  2. Central event

    Step-by-step specification of the rite: preparing the ground with kṛṣṇājina (black antelope skin) and kuśa; establishing directional order by placing seeds in the four quarters; constructing the cow and calf in graded sizes (uttamā/madhyamā/kaniṣṭhā) with precise iconography (gold face and horns, pearl eyes) and edible/textile components for limbs, ornaments, and coverings; followed by rules for selecting a worthy recipient (pātra-parīkṣā) and rejecting the envious.

  3. Climax resolution

    The protocol culminates in the actual gifting sequence: choosing auspicious times (ayana, viṣuva, vyatīpāta, dina-kṣaya), orienting the donation correctly, reciting the appropriate mantras, and completing the act with dakṣiṇā—explicitly insisting on non-deceit in charity (vittā-śāṭhya-vivarjita) and on giving to a qualified śrotriya/virtuous householder with fires.

  4. Closing phalashruti

    A stated phala closes the manual: the donor gains puṇya, pāpa-kṣaya, and elevated post-mortem/soteriological outcomes; the reciter/hearer of the procedure likewise accrues merit (śravaṇa–kīrtana-phala).

Geographical context

Spatial/ecological markers are ritual-ecological rather than geographic: the prepared ‘earth-surface’ (mahī-pṛṣṭha), placement in the four directions (caturdiś), and materials drawn from agrarian and pastoral ecologies (seeds/bīja, sugar/śarkarā, ghee/tavanīta, sugarcane/ikṣu, kuśa grass).

Ritual instructions

  • Primary RitualŚarkarā-dhenu-dāna (donation of a ritually constructed ‘sugar-cow’ with calf)
  • BenefitPuṇya accrual and pāpa-kṣaya for the donor; prosperity and auspiciousness in this life; elevated post-mortem/soteriological outcomes; merit also for one who recites/hears the procedure with faith.

The narrative frame

  • VarāhaPṛthivī (with the instruction explicitly addressed in a royal register: rājan/nṛpati as the intended patron) · Didactic, procedural, and normative (śāstra-like dāna-vidhi with ethical injunctions)

The emotional journey

  • Dominant RasaŚānta (with a secondary dāna-śraddhā/bhakti tone)
  • Emotional ProgressionFrom orderly ritual concentration (space/time purification) → constructive care and aesthetic completion of the gift-object → ethical seriousness in selecting a worthy recipient and rejecting envy/deceit → quiet assurance through promised merit and liberation-oriented results.

Planning a pilgrimage

  • Visit FeasibilityNot tirtha-specific: the rite is portable and can be performed in a consecrated domestic/temple space under guidance of a qualified priest; feasibility depends on sourcing materials (sugar products, gold/pearls, textiles) and identifying a qualified recipient (pātra).
  • Best SeasonAyana/viṣuva periods (solstice/equinox seasons) are text-preferred; otherwise any suitable auspicious day including vyatīpāta or day’s end as per local pañcāṅga.
  • Related FestivalMakara Saṅkrānti / Uttarāyaṇa (ayana marker) and Viṣuva/Equinox observances (regional calendars); local pañcāṅga-based vyatīpāta days.

Frequently Asked Questions

The text frames charity as both procedural and ethical: the gift must be properly prepared and offered without deceit (vittā-śāṭhya-vivarjita), and it must be directed to a qualified recipient (pātra), defined as learned and disciplined (śrotriya, vedavedāṅga-vid), socially responsible (householder with fires, sagnikāya kuṭumbine), and non-malicious; envy (mātsarya) is explicitly disqualifying.

The passage specifies auspicious temporal markers: ayana (solstitial transition), viṣuva (equinox), vyatīpāta (an astronomically inauspicious/marked yoga treated as ritually significant in many dharma sources), and dina-kṣaya (the day’s end). These are presented as preferred windows for performing the donation according to one’s capacity (yathā-vibhava-śaktitaḥ).

While primarily a ritual manual, the chapter embeds an Earth-oriented material ecology: it requires a prepared ground (mahī-pṛṣṭha), uses plant-based and agrarian substances (bīja, ikṣu, guḍa), and organizes space by the four directions (caturdiś). In an environmental-ethics reading aligned with the Varāha–Pṛthivī frame, the instruction models regulated extraction and redistribution of agricultural surplus through formalized gifting, linking social welfare (supporting the poor and learned) with disciplined stewardship of terrestrial resources.

No dynastic lineages are named in the provided verses. The social categories invoked are cultural-institutional: rājan/nṛpati (royal patron), brāhmaṇa/dvija (recipient class), śrotriya (Vedic-trained specialist), and vedavedāṅga-vid (expert in Veda and auxiliaries), along with the household institution marked by maintaining ritual fires (sagnikāya kuṭumbine).

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