
Dantakāṣṭha-carvaṇa-prāyaścitta
Ritual-Manual
本章以野猪化身瓦拉哈(Varāha)与大地女神普利提维(Pṛthivī)的教诲式对话展开,论述仪式洁净与日常行为的伦理果报。瓦拉哈说:若人在嚼过齿木(dantakāṣṭha,洁齿木枝)之后前来亲近他,便能消除先前积累的罪业,此举被视为强力的净化法。普利提维依持法(dharma)质疑:一项过失或一件行为,怎能抹去通常需以巨大痛苦偿还的深重业力?瓦拉哈以口腔不净为据,描述口中充满痰、胆汁、血、脓与恶臭,并称嚼齿木能摧毁此不净之“种子”,同时也暗示若缺失应有的行为规范,便违失了奉主者(bhāgavata)式的清净。随后普利提维请求:对那些未用齿木却已行诸仪轨者,应如何补救?瓦拉哈规定赎罪法(prāyaścitta):在露地、仰卧于天幕之下(ākāśa-śayana)睡眠二日或五日,并在此期间禁用齿木,如此罪过即可除灭。
Verse 1
अथ दन्तकाष्ठाचर्वणप्रायश्चित्तम् ॥ श्रीवराह उवाच ॥ दन्तकाष्ठमचरवित्वा यो हि मामुपसर्पति ॥ पूर्वकालकृतं कर्म तेन चैकेन नश्यति
现在宣说关于未嚼齿木之忏悔法。圣婆罗诃曰:“凡未嚼齿木而来亲近我者,仅凭此一举,往昔所作之业便得消灭。”
Verse 2
नारायणवचः श्रुत्वा पृथिवी धर्मसंश्रितः ॥ विष्णुभक्तसुखार्थाय हृषीकेशमुवाच ह
听闻那罗延之言后,依止于法的普利提维,为了毗湿奴信众之安乐,便对赫利希凯沙开口说道。
Verse 3
धरण्युवाच ॥ सर्वकालकृतं कर्म क्लेशेन महताऽनघ ॥ कथमेकापराधेन सर्वमेव प्रणश्यति ॥
大地女神说:“无罪者啊,历时久远、历经艰辛所积累的一切业,怎会因一次过失而尽皆毁灭?”
Verse 4
श्रीवराह उवाच ॥ शृणु सुन्दरी तत्त्वेन कथ्यमानं मयाऽनघे ॥ येन चैका पराधेन पूर्वकर्म प्रणश्यति ॥
圣瓦拉哈说:“美丽而无瑕者啊,且听我如实阐明其理:为何仅以一次过失,先前之业便会毁坏。”
Verse 5
मनुष्यः किल्बिषी भद्रे कफपित्तसमन्वितः ॥ पूयशोणितसम्पूर्णं दुर्गन्धि मुखमस्य तत् ॥
“温柔的女士啊,人实有过染;具痰与胆汁之性,其口充满脓与血,且气味腥臭。”
Verse 6
तत्सर्वबीजं नश्येत दन्तकाष्ठस्य भक्षणात् ॥ शुद्धिर्भागवती चैव आचारेण विवर्जिता ॥
“因食用洁齿木(dantakāṣṭha),那全部的‘种子’(根基)便被毁坏;若缺失正行,奉主的清净亦被排除。”
Verse 7
धरण्युवाच ॥ दन्तकाष्ठमखादित्वा यः कर्माणि करोति ते ॥ प्रायश्चित्तं च मे ब्रूहि येन धर्मो न नश्यति ॥
大地女神说:“也请告诉我:若有人在未食洁齿木之后仍行诸仪轨,应以何种忏悔(prāyaścitta)使其法(dharma)不致毁坏?”
Verse 8
श्रीवराह उवाच ॥ एवमेतन्महाभागे यन्मां त्वं परिपृच्छसि ॥ कथयिष्यामि हीदं ते यथा शुध्यन्ति मानवाः ॥
圣瓦罗诃说道:“正是如此,尊贵的女士,如你所问于我。我将为你宣说——人类如何得以清净。”
Verse 9
आकाशशयनं कृत्वा दिनानि द्वे च पञ्च च ॥ अभुक्तदन्तकाष्ठाश्च एवं शुध्यन्ति मानवाः ॥
“行持‘露天而卧’两日,或五日,并且不食用牙木(dantakāṣṭha,洁齿木枝)——如此人类得以清净。”
Verse 10
कुतस्तस्यापराधोऽस्ति एवमेव न संशयः ॥
“在他的情形中,怎会有罪过呢?确是如此——毫无疑虑。”
Verse 11
एवं ते कथितं भद्रे दन्तकाष्ठस्य भक्षणम् ॥ य एतेन विधानेन प्रायश्चित्तं समाचरेत् ॥
“如此,善良的女士,我已向你说明食用牙木(dantakāṣṭha,洁齿木枝)之事。凡依此仪轨行赎罪法(prāyaścitta)者……”
The chapter frames everyday bodily discipline (especially oral cleanliness and regulated conduct) as ethically consequential: the text instructs that correct practice surrounding dantakāṣṭha and prescribed expiation for lapses functions to restore ritual and moral order, presented through a debate on how a single act can affect accumulated karma.
No lunar phases (tithi), months, or seasonal markers are specified. The only timing given is duration: the prāyaścitta is to be undertaken for either two days or five days (dināni dve ca pañca ca), along with ākāśa-śayana and abstention related to dantakāṣṭha.
Environmental stewardship is implicit rather than explicit: Pṛthivī’s role as the questioning Earth foregrounds a terrestrial-ethical lens in which personal conduct (ācāra) is treated as part of maintaining dharma. The dialogue suggests that disciplined daily practices and corrective penances contribute to social-ritual stability, which the text often associates with the well-being of the Earth as a moral-ecological order.
No royal lineages, sages, or administrative figures are named in this passage. The only figures explicitly present are Varāha (as instructor) and Pṛthivī (as dharma-oriented interlocutor).