Adhyaya 61: The Observance for the Fulfilment of Desires: Worship of Keśava in the Form of Guha (Kumāra)
Kāmavrata (Guha-rūpeṇa Keśava-pūjā) Vidhiḥ
Ritual-Manual (Vrata-vidhi) / Royal-Ethics (Kingship restoration motif)
ଏହି ଅଧ୍ୟାୟରେ ବରାହ–ପୃଥିବୀ ସମ୍ବାଦର ମଧ୍ୟରେ ଋଷି ଅଗସ୍ତ୍ୟ ଏକ ନୃପଙ୍କୁ କାମସିଦ୍ଧି ପାଇଁ ‘କାମବ୍ରତ’ର ବିଧି ଉପଦେଶ କରନ୍ତି। ଏକ ବର୍ଷ ଫଳାହାର, ବାକ୍-ନିୟମ/ମୌନ ଏବଂ ପୌଷ ଶୁକ୍ଳପକ୍ଷର ତିଥିଅନୁସାରେ କାଳନିୟମ ପାଳନ କରିବାକୁ କୁହାଯାଇଛି। ଅଗ୍ନିକାର୍ଯ୍ୟ ସହ ଗୁହା (କୁମାର) ରୂପେ କେଶବଙ୍କ ପୂଜା ଓ ଷଣ୍ମୁଖ/ସ୍କନ୍ଦ/କାର୍ତ୍ତିକେୟ ସମ୍ବନ୍ଧୀୟ ନାମାବଳୀ ଜପ ନିର୍ଦ୍ଦିଷ୍ଟ। ଶେଷରେ ବ୍ରାହ୍ମଣଭୋଜନ, ସୁବର୍ଣ୍ଣ ଷଣ୍ମୁଖ ପ୍ରତିମାଦାନ ଓ ମନ୍ତ୍ରପୂର୍ବକ ଦାନ; ନଳ ଆଦି ଚ୍ୟୁତ ରାଜାଙ୍କ ଦୃଷ୍ଟାନ୍ତରେ ଐଶ୍ୱର୍ଯ୍ୟ, ବଂଶ ଓ ରାଜ୍ୟସ୍ଥିରତା ପୁନଃପ୍ରାପ୍ତିର ଉପାୟ ବୋଲି ବର୍ଣ୍ଣିତ।
Speakers
Key Concepts
Shlokas in Adhyaya 61
Verse 1
अगस्त्य उवाच । कामव्रतं महाराज शृणु मे गदतोऽधुना । येन कामाः समृद्ध्यन्ते मनसा चिन्तिता अपि ॥ ६१.१ ॥
ଅଗସ୍ତ୍ୟ କହିଲେ—ହେ ମହାରାଜ! ଏବେ ମୋ କଥାରୁ କାମବ୍ରତ ଶୁଣ; ଯାହାଦ୍ୱାରା ମନରେ ଚିନ୍ତିତ କାମନାମାନେ ମଧ୍ୟ ସମ୍ପୂର୍ଣ୍ଣ ସିଦ୍ଧି ପାଉଥାନ୍ତି।
Verse 2
षष्ठ्यां फलाशनो यस्तु वर्षमेकं व्रतं चरेत् । पौषमाससिते पक्षे चतुर्थ्यां कृतभोजनः ॥ ६१.२ ॥
ଯେ ଷଷ୍ଠୀ ଦିନ ଫଳାହାର କରି ଏକ ବର୍ଷ ଏହି ବ୍ରତ ଆଚରେ, ଏବଂ ପୌଷ ମାସର ଶୁକ୍ଳ ପକ୍ଷର ଚତୁର୍ଥୀ ଦିନ ଭୋଜନ କରେ—ଏହାହିଁ ବିଧି।
Verse 3
षष्ठ्यां तु पारयेद् धीमान् प्रथमं तु फलं नृप । ततो भुञ्जीत यत्नेन वाग्यतः शुद्धमोदनम् ॥ ६१.३ ॥
ହେ ନୃପ! ଷଷ୍ଠୀ ଦିନ ବୁଦ୍ଧିମାନ ବ୍ରତର ପାରଣ କରିବ—ପ୍ରଥମେ ଫଳ ଗ୍ରହଣ କରିବ; ତାପରେ ଯତ୍ନସହ, ବାକ୍-ସଂଯମ ରଖି, ଶୁଦ୍ଧ ଓଦନ (ସିଧା ଭାତ) ଭୋଜନ କରିବ।
Verse 4
ब्राह्मणैः सह राजेन्द्र अथवा केवलैः फलैः । तमेेकं दिवसं स्थित्वा सप्तम्यां पारयेन्नृप ॥ ६१.४ ॥
ହେ ରାଜେନ୍ଦ୍ର! ବ୍ରାହ୍ମଣମାନଙ୍କ ସହ କିମ୍ବା କେବଳ ଫଳାହାରରେ ଏକ ଦିନ ବ୍ରତ ରଖି, ହେ ନୃପ, ସପ୍ତମୀ ତିଥିରେ ପାରଣ କରିବ।
Verse 5
अग्निकार्यं तु कुर्वीत गुहारूपेण केशवम् । पूजयित्वाभिधानॆन वर्षमेकं व्रतं चरेत् ॥ ६१.५ ॥
ଅଗ୍ନିକାର୍ଯ୍ୟ କରିବା ଉଚିତ; ଏବଂ ‘ଗୁହାରୂପ’ ନାମରେ କେଶବଙ୍କୁ ପୂଜା କରି, ଏକ ବର୍ଷ ଯାଏଁ ଏହି ବ୍ରତ ଆଚରିବ।
Verse 6
षड्वक्त्र कार्त्तिक गुह सेनानी कृत्तिकासुत । कुमार स्कन्द इत्येवं पूज्यो विष्णुः स्वनामभिः ॥ ६१.६ ॥
‘ଷଡ୍ବକ୍ତ୍ର, କାର୍ତ୍ତିକ, ଗୁହ, ସେନାନୀ, କୃତ୍ତିକାସୁତ, କୁମାର, ସ୍କନ୍ଦ’—ଏହି ସ୍ୱନାମମାନେ ଦ୍ୱାରା ବିଷ୍ଣୁଙ୍କୁ ପୂଜା କରିବା ଉଚିତ।
Verse 7
समाप्तौ तु व्रतस्यास्य कुर्याद् ब्राह्मणभोजनम् । षण्मुखं सर्वसौवर्णं ब्राह्मणाय निवेदयेत् ॥ ६१.७ ॥
ଏହି ବ୍ରତର ସମାପ୍ତିରେ ବ୍ରାହ୍ମଣଭୋଜନ କରାଇବ; ଏବଂ ସମ୍ପୂର୍ଣ୍ଣ ସୁବର୍ଣ୍ଣର ଷଣ୍ମୁଖ ପ୍ରତିମା ବ୍ରାହ୍ମଣଙ୍କୁ ନିବେଦନ କରିବ।
Verse 8
सर्वे कामाः समृद्ध्यन्तां मम देव कुमारक । त्वत्प्रसादादिमं भक्त्या गृह्यतां विप्र माचिरम् ॥ ६१.८ ॥
ହେ ଦେବକୁମାର! ମୋର ସମସ୍ତ କାମନା ସିଦ୍ଧ ହେଉ। ହେ ବିପ୍ର, ଆପଣଙ୍କ ପ୍ରସାଦରେ ଏହାକୁ ଭକ୍ତିସହ ଶୀଘ୍ର ଗ୍ରହଣ କରନ୍ତୁ।
Verse 9
अनेन दत्त्वा मन्त्रेण ब्राह्मणाय सयुग्मकम् । ततः कामाः समृद्ध्यन्ते सर्वे वै इह जन्मनि ॥ ६१.९ ॥
ଏହି ମନ୍ତ୍ରରେ ଯୁଗ୍ମସହିତ ଦାନ ବ୍ରାହ୍ମଣଙ୍କୁ ଦେଲେ, ଏହି ଜନ୍ମରେ ସମସ୍ତ କାମନା ସମୃଦ୍ଧ ହୁଏ।
Verse 10
अपुत्रो लभते पुत्रमधनो लभते धनम् । भ्रष्टराज्यो लभेद्राज्यं नात्र कार्या विचारणा ॥ ६१.१० ॥
ଅପୁତ୍ର ପୁତ୍ର ଲଭେ, ଧନହୀନ ଧନ ଲଭେ, ରାଜ୍ୟଚ୍ୟୁତ ରାଜ୍ୟ ପୁନଃ ଲଭେ—ଏଠାରେ ବିଚାରଣା ନ କରିବା ଉଚିତ।
Verse 11
एतद् व्रतं पुरा चीर्णं नलेन नृपसत्तम । ऋतुपर्णस्य विषये वसता व्रतचर्यया ॥ ६१.११ ॥
ହେ ନୃପଶ୍ରେଷ୍ଠ! ଏହି ବ୍ରତ ପୂର୍ବେ ନଳ ଋତୁପର୍ଣ୍ଣଙ୍କ ଦେଶରେ ବସି ବ୍ରତଚର୍ୟା ସହିତ ପାଳନ କରିଥିଲେ।
Verse 12
तथा राज्यच्युतैरन्यैर्बहुभिर्नृपसत्तमैः । पौराणिकं व्रतं चैव सिद्ध्यर्थं नृपसत्तम ॥ ६१.१२ ॥
ହେ ନୃପଶ୍ରେଷ୍ଠ! ଏହିପରି ରାଜ୍ୟଚ୍ୟୁତ ଅନେକ ଉତ୍ତମ ରାଜା ସିଦ୍ଧିଲାଭ ପାଇଁ ଏହି ପୌରାଣିକ ବ୍ରତକୁ ମଧ୍ୟ ଆଚରଣ କରିଥିଲେ।
Inside Adhyaya 61
How it unfolds
- Where it opens
Within the Varāha–Pṛthivī teaching frame, the discourse turns to a pragmatic royal question: how a ruler (or any seeker) may regain stability, prosperity, and desired ends through disciplined observance. Agastya is introduced as the authoritative transmitter of a kāma-siddhi vrata to an unnamed mahārāja/nṛpa.
- Central event
Agastya lays out a year-long vrata structured by (1) regulated diet (phala-āhāra), (2) restraint of speech (vāg-yama), and (3) tithi-governed observance in the bright fortnight of Pauṣa. The ritual core is an agni-kārya and worship of Keśava identified with Guha/Kumāra, accompanied by a litany of Ṣaṇmukha/Skanda names that function as praise and invocation.
- Climax resolution
The observance culminates in a formal completion (pāraṇa/pārayet) around the specified tithis (notably ṣaṣṭhī with transitions through caturthī and saptamī), followed by brāhmaṇa-bhojana and dāna. The climactic gift is a golden Ṣaṇmukha icon, sealed by a mantraic donation—marking the transfer of merit and the social reintegration of the vow’s fruits.
- Closing phalashruti
The chapter’s stated fruit is kāma-siddhi broadly construed—restoration of rājya, prosperity, lineage-continuity, and political steadiness. Exempla (Nala and other rājya-cyuta kings) serve as an implicit phalaśruti: those who were displaced regain fortune and standing through this vrata.
Geographical context
Cultural-historical setting references include the narrative association with Nala and Ṛtuparṇa (Itihāsa-linked royal milieu).
Ritual instructions
- Primary RitualKāma-siddhi vrata: worship of Keśava in the form of Guha (Kumāra/Ṣaṇmukha) with agni-kārya, year-long restraints, and concluding dāna/brāhmaṇa-bhojana.
- BenefitFulfilment of desired aims (kāma-siddhi), with emphasis on royal restoration: recovery of kingdom/fortune, stabilization of rule, prosperity, and lineage/security; additionally, personal steadiness through restraint and merit through dāna.
The narrative frame
- Varāha (in the overarching Varāha–Pṛthivī frame); within the adhyāya, Agastya functions as the instructing authority for the vrata.Pṛthivī (Earth) as principal listener; within the embedded instruction, an unnamed mahārāja/nṛpa receives Agastya’s teaching. · Didactic and procedural (vrata-manual), with a royal-ethical undertone linking personal discipline to public order.
The emotional journey
- Dominant RasaŚānta (disciplined composure) with supportive Vīra (royal recovery/steadfastness).
- Emotional ProgressionAnxiety of loss/instability → resolve through rule-bound practice → focused devotion in fire-rite and name-litany → relief and confidence at completion through feeding and gifting → restored equilibrium (personal and political).
Planning a pilgrimage
- Visit FeasibilityText does not anchor the vrata to a specific tīrtha; practice is feasible as a home/temple observance with access to a fire-rite setting and a Skanda/Guha shrine or Vaiṣṇava temple accommodating the syncretic form.
- Best SeasonPauṣa (Dec–Jan) for the highlighted śukla pakṣa tithis; generally winter is conducive for vrata discipline and fire-rites in many regions.
- Related FestivalSkanda Ṣaṣṭhī (as a culturally resonant ṣaṣṭhī observance), and broader Pauṣa-month Vaiṣṇava/temple calendars depending on locale.
Frequently Asked Questions
The chapter frames disciplined self-regulation (dietary restraint, controlled speech, and calendrically ordered practice) as a means to stabilize personal aims and social order; it further presents dāna and feeding brāhmaṇas as completion acts that redistribute resources, supporting communal equilibrium understood as beneficial to Pṛthivī’s sustained order.
The vrata is to be observed for one year (varṣam ekaṃ). Specific tithis are named: ṣaṣṭhī (as a key fasting/fruit regimen day and also as a concluding marker), caturthī in the śukla pakṣa of Pauṣa (Pauṣamāsa-site pakṣe) with kṛta-bhojana, and saptamī as a completion/transition point (pārayet).
Although it does not explicitly discuss landscapes or ecology in the provided verses, the text implicitly links Pṛthivī’s balance to human conduct: regulated consumption (phala-āhāra), restraint (vāg-yama), and structured giving (dāna, brāhmaṇa-bhojana) are presented as practices that reduce excess, formalize resource circulation, and reinforce social stability—an indirect model of terrestrial stewardship within the Purāṇic ethic.
Agastya appears as the instructing sage. The exemplum cites King Nala (nṛpa-sattama) and mentions Ṛtuparṇa (as the ruler in whose domain Nala resided), along with a generalized reference to other kings who had lost their kingdoms (rājya-cyuta) and sought success through the vrata.
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