Varaha Purana - Adhyaya 40
Varaha PuranaAdhyaya 409 Shlokas

Adhyaya 40: Ritual Procedure for the Kūrma Dvādaśī Observance

Kūrma-dvādaśī-vrata-vidhiḥ

Ritual-Manual

本章提出一套据称由杜尔瓦萨(Durvāsā)传授的戒行(vrata)仪轨,核心为阇那尔达那/那罗延(Janārdana/Nārāyaṇa)的龟(Kūrma)化身,并说明其在普什耶月(Puṣya māsa)中的历法位置。经文以白半月(śukla-pakṣa)清净的十二日(dvādaśī)为关键时日(tithi),并从十一日(ekādaśī)起次第叙述准备与夜间礼拜:立誓(saṅkalpa)、沐浴与前行仪式,继而以特定真言礼敬身体诸部位(pāda、kaṭi、udara、uraḥ、kaṇṭha、bhuja、śiras)。又教导供献花与食物、安置圣瓶(kalaśa),并制作与布施一件仪式物(饰以曼陀罗山意象的龟形物),置于盛满之壶上。章末宣说功德:消除累积之罪业(pāpa)、解脱轮回(saṃsāra)、得至哈利(Hari)古老之界(loka),并巩固真实之法(satya-dharma),以道德与仪式的净化护持人间秩序(以合乎达摩之行令大地女神Pṛthivī安稳)。

Speakers

VarāhaPṛthivīDurvāsā

Key Concepts

Puṣya-māsa śukla-dvādaśī (Kūrma-tithi)Ekādaśī-rātri ārādhana and saṅkalpaAṅga-pūjā with differentiated mantrasKalaśa-sthāpana and dāna to brāhmaṇaKūrma-rūpa of Janārdana/NārāyaṇaPāpa-kṣaya, saṃsāra-cakra-vimokṣa, satya-dharma
Recitation with translationVaraha Purana Adhyaya 40

Shlokas in Adhyaya 40

Verse 1

दुर्वासा उवाच । तथैव पौषमासे तु अमृतं मथितं सुरैः । तत्र कूर्मो भवेद्देवः स्वयमेव जनार्दनः ॥ ४०.१ ॥

杜尔婆娑说道:“同样地,在波乌沙月(Pauṣa),诸天搅拌(大海)而得甘露(amṛta)。其时,阇那尔达那亲自化为龟神(Kūrma)。”

Verse 2

तस्येयं तिथिरुद्दिष्टा हरेर्वै कूर्मरूपिणः । पुष्यमासस्य या शुद्धा द्वादशी शुक्लपक्षतः ॥ ४०.२ ॥

此乃为哈利(Hari)之龟形(Kūrma)所指定的日辰:在普什耶月(Puṣya)明半月(白分,śukla-pakṣa)中的清净十二日(Dvādaśī)。

Verse 3

तस्यां प्रागेव संकल्प्य प्राग्वत् स्नान्नादिकाः क्रियाः । निर्वर्त्याराधयेद् रात्र्यामेकादश्यां जनार्दनम् । पृथङ्मन्त्रैर्मुनिश्रेष्ठ देवदेवं जनार्दनम् ॥ ४०.३ ॥

于彼日,先当立誓愿(saṅkalpa),并如前行沐浴等常仪。继而在一十一日(Ekādaśī)之夜,噢诸牟尼中最胜者,当以各别真言礼拜阇那尔达那——诸神之神阇那尔达那。

Verse 4

ॐकूर्माय पादौ प्रथमं प्रपूज्य नारायणेत्य् हरेः कटिं च । संकर्षणायेत्युदरं विशोकेत्युरोभवायेत्य् तथैव कण्ठम् । सुबाहवेतेव भुजौ शिरश्च नमो विशालाय रथाङ्गसारम् ॥ ४०.४ ॥

先以“唵,归于库尔摩(Kūrma)”礼敬其足;复以“(归于)那罗延那(Nārāyaṇa)”礼敬哈利之腰。又以“(归于)桑迦尔沙那(Saṅkarṣaṇa)”安置于腹,以“(归于)毗绍迦(Viśoka)”安置于胸,以“(归于)乌罗婆伐(Urobhava)”安置于喉;并以“(归于)苏婆呼(Subāhu)”安置于双臂与头。礼敬广大者,其本质为神轮(rathāṅga)。

Verse 5

स्वनाममन्त्रेण सुगन्धपुष्पैर् नानानिवेद्यैर्विविधैः फलैश्च | अभ्यर्च्य देवं कलशं तदग्रे संस्थाप्य माल्यैः सितकण्ठदाम || ४०.५ ||

以由神自身名号所成之真言,配以芬芳之花、种种食供与诸般果品礼敬神祇之后,应在其前安置一只迦罗舍(净水壶),并以花鬘装饰,复加如“白喉”项链之饰物以庄严之。

Verse 6

तं रत्नगर्भं तु पुरेव कृत्वा स्वशक्तितो हेममयं तु देवम् । समन्दरं कूर्मरूपेण कृत्वा संस्थाप्य ताम्रे घृतपूर्णपात्रे । पूर्णघटस्योपरि संनिवेश्य श्वो ब्राह्मणायैवमेवं तु दद्यात् ॥ ४०.६ ॥

先备“宝胎”(Ratnagarbha,满盛珠宝之供献),并随己力制一金质神像;又作与之相应之大海象,令成龟形(库尔摩)。置于盛满酥油之铜器中;再安放于满水之迦罗舍之上。翌日当如是奉施于婆罗门。

Verse 7

श्वो ब्राह्मणान् भोज्य सदक्षिणांश्च यथाशक्त्या प्रीणयेद् देवदेवम् । नारायणं कूर्मरूपेण पश्चाद् तथा स्वयं भुञ्जीत सभृत्यवर्गः ॥ ४०.७ ॥

翌日,当供食诸婆罗门,并随力施与应分之达克希那(供养酬敬),由此令诸神之神欢喜。其后观想那罗延以龟形(库尔摩)示现,乃可与仆从及家眷同食。

Verse 8

एवं कृते विप्र समस्तपापं विनश्यते नात्र कुर्याद्विचारम् । संसारचक्रं तु विहाय शुद्धं प्राप्नोति लोकं च हरेः पुराणम् । प्रयान्ति पापानि विनाशमाशु श्रीमांस्तथा जायते सत्यधर्मः ॥ ४०.८ ॥

如是行持,婆罗门啊,一切罪业皆得灭尽——对此不应起疑。舍离轮回之轮,清净之人得至哈利之古老圣界。诸罪迅速趋于毁灭,行者亦得吉祥富足;同样,建立于真实之法(正法)亦随之兴起。

Verse 9

अनेकजन्मान्तरसंचितानि नश्यन्ति पापानि नरस्य भक्त्या । प्रागुक्तरूपं तु फलं भवेत नारायणस्तुष्टिमायाति सद्यः ॥ ४०.९ ॥

凭人之奉爱(bhakti),历经多生所积之罪皆得消灭。先前所说之果报必定成就;那罗延亦即刻欢喜满足。

Inside Adhyaya 40

How it unfolds

  1. Where it opens

    Durvāsā introduces a rule-bound vrata centered on Janārdana/Nārāyaṇa in Kūrma form, fixing its authority through calendrical precision (Puṣya māsa, śukla-pakṣa dvādaśī) and purity conditions for the tithi.

  2. Central event

    A stepwise observance begins on ekādaśī with saṅkalpa and purification, followed by night-time ārādhana featuring aṅga-pūjā (region-by-region worship with distinct mantras), kalaśa-sthāpana, and structured offerings of flowers and food.

  3. Climax resolution

    The ritual culminates in preparing and gifting a Kūrma representation bearing the Mandara motif, set upon a full pot (pūrṇa-kumbha), and transferring merit through dāna to a brāhmaṇa—sealing the vow’s efficacy through correct placement, offering, and donation.

  4. Closing phalashruti

    Eradication of accumulated pāpa, release from the saṃsāra-cakra, attainment of Hari’s ancient loka, and reinforcement of satya-dharma as the moral-ritual basis for stable worldly order (implicitly supporting Pṛthivī’s steadiness through dharmic conduct).

Geographical context

The setting is primarily calendrical-ritual (Puṣya māsa; śukla-pakṣa; ekādaśī/dvādaśī). Mythic-cosmological reference: Mandara (as a motif in the Kūrma representation).

Ritual instructions

  • Primary RitualKūrma Dvādaśī vrata (Puṣya māsa, śukla-dvādaśī) with ekādaśī-night worship, aṅga-pūjā, kalaśa installation, and Kūrma-Mandara dāna.
  • BenefitPāpa-kṣaya, saṃsāra-vimokṣa, attainment of Hari’s loka, and strengthening of satya-dharma as a stabilizing moral order aligned with the Varāha–Pṛthivī horizon.

The narrative frame

  • DurvāsāPrescriptive, ritual-manual (vidhi) with phala-oriented assurance; ethical-ritual emphasis on discipline and truthfulness.

The emotional journey

  • Dominant RasaŚānta (with Bhakti undertone)
  • Emotional ProgressionFrom resolve and self-restraint (saṅkalpa/śauca) → focused reverence through meticulous aṅga-pūjā → solemn completion via kalaśa and dāna → quiet assurance in purification, liberation, and dharmic steadiness.

Planning a pilgrimage

  • Visit FeasibilityNot tirtha-specific; best practiced as a home/temple vrata aligned to the lunar calendar. If desired, observe at a Viṣṇu/Nārāyaṇa temple that supports ekādaśī–dvādaśī rites and accepts kalaśa-based offerings and brāhmaṇa dāna protocols.
  • Best SeasonPuṣya māsa (timed by lunar month rather than climate; typically aligns with winter season in many regions).
  • Related FestivalEkādaśī–Dvādāśī Viṣṇu observance cycle; Kūrma-focused Dvādaśī (as specified for Puṣya śukla-dvādaśī).

Frequently Asked Questions

The text frames disciplined observance (vrata), regulated giving (dāna), and truthful conduct (satya-dharma) as mechanisms for moral purification (pāpa-kṣaya) and release from cyclic existence (saṃsāra-cakra). In an ecological-ethical reading consistent with Varāha–Pṛthivī themes, the chapter links personal restraint and reciprocity (feeding brāhmaṇas, ritual order) to sustaining dharmic balance that stabilizes terrestrial life.

The observance is assigned to Puṣya māsa on the śukla-pakṣa dvādaśī (identified as the tithi of Hari in Kūrma form). Worship is initiated with saṅkalpa and preliminaries and performed at night on ekādaśī (ekādaśyāṃ rātryām), followed by gifting on the next day.

Environmental balance is not described through explicit landscape management; instead, the chapter advances a dharma-centered model in which ritual discipline, purification, and generosity reduce harmful moral residues (pāpa) and promote satya-dharma. Within the Varāha Purāṇa’s Earth-centered interpretive horizon, such conduct can be mapped as an early ethical ecology: human self-regulation and social redistribution are presented as prerequisites for stable worldly order affecting Pṛthivī.

Durvāsā is the named sage-speaker in the provided passage. No royal genealogies, administrative lineages, or dynastic references appear in these verses; the other named figures are divine epithets (Janārdana, Nārāyaṇa, Saṃkarṣaṇa) and the mythic Mandara motif.

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