Adhyaya 61
Varaha PuranaAdhyaya 6112 Shlokas

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)

在《婆罗诃—大地》(Varāha–Pṛthivī)的教诲框架中,本章叙述圣者阿伽斯提耶(Agastya)为一位国王(mahārāja/nṛpa)开示的誓戒(vrata),以成就所愿(kāma-siddhi)。经文规定为期一年的修持:以果食为限(phala-āśana)、摄语或守默(vāg-yata),并依波沙月(Pauṣa)明半月的月相日(tithi)行持。仪轨核心为火供(agni-kārya)与礼敬“以古诃(Guha)之形”的克舍婆(Keśava),并诵念与六面神Ṣaṇmukha/司建陀Skanda/迦尔蒂凯耶Kārttikeya相关的名号。末后嘱咐供养婆罗门(brāhmaṇa),施舍金制六面神像,并以真言作布施回向。以那罗(Nala)等被逐之王为例,显示此誓戒能复兴富饶、宗嗣与政权安定,含示守正之行与大地(Pṛthivī)社会均衡相系。

Primary Speakers

VarāhaPṛthivīAgastyaMahārāja (unnamed king)

Key Concepts

kāmavrata (desire-fulfilment observance)tithi-based ritual calendrics (ṣaṣṭhī, caturthī, saptamī)phala-āhāra (fruit-based dietary restraint)vāg-yama (speech restraint)agni-kārya (fire-rite)Keśava as Guha (syncretic/identificatory worship)dāna and brāhmaṇa-bhojana (gift and feeding as completion rites)royal restoration narrative (rājya-prāpti motif)

Shlokas in Adhyaya 61

Verse 1

अगस्त्य उवाच । कामव्रतं महाराज शृणु मे गदतोऽधुना । येन कामाः समृद्ध्यन्ते मनसा चिन्तिता अपि ॥ ६१.१ ॥

阿伽斯提耶言:“大王啊,今当听我所说‘欲愿誓’(kāma-vrata);由此,诸愿乃至心中所念者,亦得圆满成就。”

Verse 2

षष्ठ्यां फलाशनो यस्तु वर्षमेकं व्रतं चरेत् । पौषमाससिते पक्षे चतुर्थ्यां कृतभोजनः ॥ ६१.२ ॥

若有人于月之第六日(ṣaṣṭhī)唯食果实,持此誓满一整年;又于波沙月(Pauṣa)黑半月之第四日(caturthī)方进食——此即所规定之行持。

Verse 3

षष्ठ्यां तु पारयेद् धीमान् प्रथमं तु फलं नृप । ततो भुञ्जीत यत्नेन वाग्यतः शुद्धमोदनम् ॥ ६१.३ ॥

至第六日,智者当圆满此行持,噢大王:先食果品;继而谨慎自持,摄护言语,食用已净化之熟米饭。

Verse 4

ब्राह्मणैः सह राजेन्द्र अथवा केवलैः फलैः । तमेेकं दिवसं स्थित्वा सप्तम्यां पारयेन्नृप ॥ ६१.४ ॥

噢诸王之王:或与婆罗门同食,或唯以果品为食;守持此行一日,当于第七月日(saptamī)圆满结束,噢统御者。

Verse 5

अग्निकार्यं तु कुर्वीत गुहारूपेण केशवम् । पूजयित्वाभिधानॆन वर्षमेकं व्रतं चरेत् ॥ ६१.५ ॥

当行火供之仪(agni-kārya);并以名号“Guharūpa”(洞窟之相)礼敬克舍婆(Keśava),如是修持此戒行(vrata)满一整年。

Verse 6

षड्वक्त्र कार्त्तिक गुह सेनानी कृत्तिकासुत । कुमार स्कन्द इत्येवं पूज्यो विष्णुः स्वनामभिः ॥ ६१.६ ॥

以“Ṣaḍvaktra、Kārttika、Guha、Senānī、Kṛttikāsuta、Kumāra、Skanda”等圣号,如是当以其自有名号礼敬毗湿奴(Viṣṇu)。

Verse 7

समाप्तौ तु व्रतस्यास्य कुर्याद् ब्राह्मणभोजनम् । षण्मुखं सर्वसौवर्णं ब्राह्मणाय निवेदयेत् ॥ ६१.७ ॥

于此誓戒圆满之时,当设供养婆罗门之食;并应奉献一尊“Ṣaṇmukha”(六面)之像,通体纯金,施与婆罗门。

Verse 8

सर्वे कामाः समृद्ध्यन्तां मम देव कुमारक । त्वत्प्रसादादिमं भक्त्या गृह्यतां विप्र माचिरम् ॥ ६१.८ ॥

愿我一切所愿皆得圆满,噢神圣的少年。承你恩惠,噢婆罗门,请以虔敬之心速速受纳此物。

Verse 9

अनेन दत्त्वा मन्त्रेण ब्राह्मणाय सयुग्मकम् । ततः कामाः समृद्ध्यन्ते सर्वे वै इह जन्मनि ॥ ६१.९ ॥

以此真言将(供物)连同其成对之物施与婆罗门,则一切所求之事,皆据说在此生此世兴盛成就。

Verse 10

अपुत्रो लभते पुत्रमधनो लभते धनम् । भ्रष्टराज्यो लभेद्राज्यं नात्र कार्या विचारणा ॥ ६१.१० ॥

无子者得子,贫乏者得财,失国者复得王权——于此不应有任何疑虑与思量。

Verse 11

एतद् व्रतं पुरा चीर्णं नलेन नृपसत्तम । ऋतुपर्णस्य विषये वसता व्रतचर्यया ॥ ६१.११ ॥

噢诸王之最胜者,此誓戒昔日为那罗所奉行;当他居于利图帕尔那之境时,依誓戒之行持而修习。

Verse 12

तथा राज्यच्युतैरन्यैर्बहुभिर्नृपसत्तमैः । पौराणिकं व्रतं चैव सिद्ध्यर्थं नृपसत्तम ॥ ६१.१२ ॥

同样地,噢诸王之最胜者,许多其他失却王权的贤王,也为求成就而奉行此“普罗那”之誓戒。

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.