Garbha̅dha̅na Saṁska̅ra’ & ‘Garbha-Saṁska̅ra’ - Is a Science That Needs Deep Understanding in This Day and Age

A complete guide on

Garbha̅dha̅na-saṁska̅ra The science of Vedic Family Planning

A complete guide on

Garbha̅dha̅na-saṁska̅ra The science of Vedic Family Planning

Bharat Chandra Dasa Mahavirya Dasa

Centre for Traditional Education

Published by CENTRE FOR TRADITIONAL EDUCATION LIG 160, II Stage, KHB Colony, Kuvempunagar, Mysore- 570023 State - Karnataka, India Tel - 0821-2560898; Cell : +919036795100 / 9526302475. www.cteindia.org; www.cteindia.weebly.com [email protected]

Sections of this book excerpted from the recorded conversations, lectures, books of His Divine Grace A.C.Bhaktiveda̅nta Swa̅mi Prabhupa̅da are Copyright © of Bhaktivedanta Book Trust and Bhaktivedanta Archives.

No part of this book may be reproduced or copied, stored in a retrieval system, or transmitted by any means, electronic, mechanical, photocopying, recording, or otherwise, without the prior permission of the publisher. Breach of this condition will result in appropriate legal action.

Cover page design: Color creations, Guwahati

Dedicated to His Divine Grace A .C. Bhaktiveda̅nta Swa̅mi Prabhupa̅da

“It is to be concluded that while conceiving a child one’s mind must be very sober and devotional. For this purpose the Garbha̅dha̅na- saṁska̅ra is recommended in the Vedic scriptures. If the mind of the father is not sober, the semen discharged will not be very good. Thus the living entity, wrapped in the matter produced from the father and mother, will be demoniac like Hiraṇya̅kśa and Hiraṇyakaśipu. The conditions of conception are to be carefully studied. This is a very great science.” (Śrila Prabhupa̅da, Purport to Śrimad Bha̅gavatam, 3.16.35)

MANGALA̅ CHARAṆA (INVOCATION)

yasmin gṛhe pa̅ndu putra likhyate devaki vratam na tatra mṛta niṣkra̅ntir na garbha patanaṁ tatha̅ na ca vya̅dhi bhayaṁ tatra bhaved iti mataṁ mama na vaidhavyaṁ na daurbha̅gyaṁ na dambhaḥ kalaho gṛhe

“O son of Pa̅ndu, in that house where discussions of My appearance from the womb of Devaki̅ takes place, and are kept in the form of a book, no son will be born dead, and there will be no fear of miscarriage, disease, or widowhood, as well as no misfortune, pride, or quarrel”. (Hari Bhakti Vila̅sa, 15.293-294)

Reviews and Blessings

Garbha̅dha̅na-saṁska̅ra should not be mistaken to be an obscure, archaic Hindu ritual. It is a process that if widely adopted could literally change the course of history by bringing forth a population of sober humans, in contrast to the hordes of two-legged animals that are presently ravishing the earth. At the personal level, Garbha̅dha̅na-saṁska̅ra is necessary for family happiness, and thus this book is essential for all young people, both those who are married and those who soon will be. Although written especially for followers of His Divine Grace A.C. Bhaktiveda̅nta Swa̅mi Prabhupa̅da, it is also suitable for all adherents of the ancient Vedic culture. Sripad Bhakti Vikasa Swami

Even a casual observation of the world around us is sufﬁcient to bring one to the conclusion that the world is in trouble. The real cause of the trouble, of course, is the human species. Herein lies the irony - the most evolved and intelligent species is responsible for the greatest damage to the world. The further irony is that the more ‘advanced’ we become as a civilization, the greater the damage we wreak on the world and on others around us.

Clearly, mere economic, scientiﬁc and technological development is not the key to creating an ideal world of our dreams - a world of peace, joy, prosperity, harmony, love, forgiveness, trust, cooperation, beauty and environmental balance. There is something much deeper that is needed – and that is to spiritualize the very nature of the human species. There is no other way.

That, however, is easier said than done. Given the current level of intense materialism everywhere due to the pervasive inﬂuence of the age of Kali, it is hard to bring people in general, to the spiritual path. What to speak of adulthood, by which time one is enormously corrupted by the materialism of the world, even children at a school-going age are not far behind, thanks to a plethora of factors, including electronic media and gadgetry.

Wherein lies the scope for a fundamental transformation and spiritualization of the human species, if altering the consciousness of those who are already born, especially in this age, is such a difﬁcult task?

The answer lies in our Vedic scriptures - we must begin the task BEFORE BIRTH. Indeed, we must begin the task even BEFORE CONCEPTION of the child! That is the vision of the Vedas – a world-view that is so sublime and yet so staggering in its depth.

The prospective parents prepare themselves to invite a suitably pious soul to come as their child. Once conception occurs, the responsibility of the parents is now to impart the right values, character, heath and spiritual impressions to the child in the womb. These impressions are called ‘saṁska̅ras’. The science of attracting a noble soul & further imparting positive & favourable impressions to it - ‘Garbha̅dha̅na saṁska̅ra’ & ‘Garbha-saṁska̅ra’ - is a science that needs deep understanding in this day and age. It could that one ‘game-changer’ that could signiﬁcantly alter the fate of the world for the good.

Unfortunately, there is scarce, if any, understanding of this subtle science amongst the people of the world. But then, fortunately, the Vedic scriptures contain a wealth of information in this regard that could potentially revolutionize the world. And that information is still available, though scattered in various literatures.

The authors have done yeoman service by painstakingly and methodically compiling information about various aspects of Garbha̅dha̅na saṁska̅ra, keeping ﬁrmly in mind the teachings of His Divine Grace A.C. Bhaktiveda̅nta Swa̅mi Prabhupa̅da .

I am sure this compilation will be of great value to not only for those young couples who wish to bring forth a child in this world, but also to all who are concerned about the fate of the world at large. My congratulations and gratitude to the authors. Sripad Bhakti Rasamrita Swami

In today’s modern world, people are more concerned about the pedigree of their dogs, cats and horses but give no thought to how their own children are conceived. This book on Garbha̅dha̅na saṁska̅ra ﬁlls a lacuna providing and gathering into one volume much needed knowledge for the creation of highly evolved progeny who will be a beneﬁt to their own family and society as a whole. Sri Shyamasundara Dasa ACBSP, Jyotish Acarya

With great pleasure I congratulate the authors for completion of this long expected work about the sacred science of Garbha̅dha̅na-saṁska̅ra.

We learn from Vedic literature about ṛṇa-traya – the three religious debts of all humankind. To repay those debts we should try to please with sincere service, the following: (1) The Supreme Lord – (who is the creator and maintainer of everything) by devotional service unto Him; (2) The sages or ṛṣis – (who are the founders of sciences, arts and philosophies) by leading a spiritual life and by preaching about it; (3) The forefathers or pitṛs – (who are the ancestors of our own family) by producing good progeny.

The last one among the above mentioned duties has a great importance. According to individual’s karma almost everybody is engaged in work of producing children. But if we do it with appropriate knowledge and attitude, we may expect really great results, pious and spiritual credits which will support us both in this life and in life after death.

Here is one classical reference. As described in Maha̅bha̅rata, Maha̅ra̅ja Pa̅nḍu while associating with renounced sages at Hima̅laya wanted to follow them on the path of mystic yoga to instantly depart from this mortal world. However, wise sages warned him that without fulfilling his duty of producing good progeny, he cannot really accent to the divine realm. In this way Pa̅nḍu understood his essential personal duty and he arranged for the birth of such heroic and devotee sons as Pa̅nḍavas. Thus, significant part of his life’s mission was perfectly fulfilled and Pa̅nḍu’s endeavor became the great service to God and human civilization.

Thanks to the authors for nicely presenting one of the most conﬁdential Vedic wisdoms! It seems that such a detailed description about the practice of getting good progeny is available for the ﬁrst time in English language. Thus the most wonderful service is done for entire humanity! Sri Gadadhara Pandit Dasa (BVKS)

Prologue

Oṁ Śri Surabhya̅i namaḥ! Oṁ Śri Gurave namaḥ!

In Vedic texts, there are descriptions of The Garbha Ocean. People in general refer to it as Hindu mythology, but for Vaisṇavas, followers of Lord Vishṇu, it is authentic Vedic Cosmology. The Garbha Ocean is said to be the origin of life for all planets and subsequently for all living entities who make their appearance among eight million four hundred thousand different species. Salt water fills half of each universe and lying on a giant soft serpent bed within that humongous ocean an incredible personality named Garbhodakaśa̅yi Viṣṇu “creates” the first living entity in that particular universe. Stemming from his navel through an umbilical cord, that first created living entity, Lord Brahma̅, sits on a lotus flower atop a colossal mountain of gold called Mount Meru and after meditating for 1000 celestial years he in turn creates all other living entities that populate initially the higher planetary systems and gradually all the middle and lower planetary systems that make up each and every universe. Somewhat incredible is it not?

That same umbilical cord that unites Garbhodakaśa̅yi Viṣṇu to the ﬁrst created living entity, Lord Brahma̅, also exists in two forms within all of us, one gross that becomes visible at the time of birth (but no one remembers because that umbilical cord that united the embryo in the mother’s womb is cut within a few minutes after birth) and one subtle that unites the gross and subtle body and remains until we ﬁnally leave our body or die. Those rare individuals who have had an “out-of-body” experience may have seen their subtle umbilical cord uniting them with their gross body.

In this way, the Vedic knowledge gives specific information about the creation of the cosmic manifestation and also specific reference to both the gross and subtle material bodies, thus going into details at the micro and macro levels. Details of such creative processes are given in the ancient literatures called the Vedas, also referred to as Vedic literatures. Although seemingly “unbelievable” when we first hear such descriptions, we should know that great sages and saintly persons of by-gone days, and up to this day, have repeated and upheld these fascinating and hidden mysteries of nature as axiomatic truths.

Creation does not happen by chance. Creation of planets, creation of living entities, creation of life, all such creation happens in keeping with systems and natural laws ordained by both material and spiritual nature. The same is true for pro-creation that takes place when the semen from a male mixes with the female secretion thus sparking in its initial hours and days the formation of a pea-like-shaped life organism (Śrimad Bha̅gavata Pura̅ṇa, 3.3.17). By nature’s law, that life organism, although inﬁnitesimally small, contains all the ingredients that with time will evolve and develop into a perfect human being.

The details of how this evolution takes place are most intriguing as they are based on pure science. What is most essential is the importance of one’s consciousness at the time of pro-creation and thus the Vedic culture prepares one to develop as pure and elevated consciousness as possible to attract more advanced living entities to take shelter within the mother’s womb. That most scientific process is called “Garbha̅dha̅na-saṁska̅ra” or in English, the purificatory process (saṁska̅ra) for begetting good progeny in the mother’s womb (garbha). The Sanskrit word “a̅dha̅na” means to place the seed. What is known today as “family planning” is far from what the actual meaning of family planning is in reality. Factual family planning is “spiritual family planning”. It begins from early childhood when both the young boys and young girls are trained to understand how rare and how important is the human form of life, durlabhaṁ ma̅nuśam janma as explained by the great devotee Śri Prahla̅da Maha̅ra̅ja (Śrimad Bha̅gavata Pura̅ṇa, 7.6.1). We hear from the ancient Vedic literatures that the primary purpose of life is to become self-realized, “a̅tma-jña̅na”, knowledge of the soul. By developing “a̅tma-jña̅na” we can become qualified to return to the kingdom of God known as Goloka Vrindavana for devotees of the Lord Krishna.

Parenthood is thus a great privilege meant to give such an opportunity to a very select living entity that will be born from such responsible parents by the performance of the Garbha̅dha̅na-saṁska̅ra. Traditionally, families from the twice born (the dvija̅s) would maintain records going back to at least 7 generations of recorded performance of the Garbha̅dha̅na-saṁska̅ra attesting to the qualiﬁcation of such family heritage. Indeed, unless one could demonstrate that they belonged to a bona-ﬁde lineage where parents have followed strictly the process, one would not be accepted as twice born or dvija̅.

Of the most sinful activities mentioned in the Vedic literatures, two are considered the most heinous and of devastating effects. One is referred to as go-hana and the other is ba̅la-hana. Go-hana refers to killing of cow and ba̅la-hana refers to killing of infants in the womb of the mother. Today millions of abortions are performed every year due to “un-planned” family planning. Unwanted progeny are often the “accidents” of modern day so called “family planning” and such children make up today’s varṇa-saṅkara population, unwanted and uncared for children.

There is therefore an urgent need for our own devotees as well as for people in general to learn about the vital importance of this ﬁrst of saṁska̅ras to beget God conscious children. His Divine Grace A.C. Bhaktiveda̅nta Swa̅mi Prabhupa̅da, often pointed to the signiﬁcance of the Garbha̅dha̅na- saṁska̅ra ceremony and wanted that devotees be trained in following this practice to ensure good progeny for the present and future generations.

I am pleased to witness the systematic attempts of Śrima̅n Bharat Chandra Dasa and Mahavirya Dasa to revive the core teachings of our Vedic culture by sharing this knowledge thus rendering a great service to the Vaisṇava community by publishing this book, Garbha̅dha̅na-saṁska̅ra. I wish them and all those who will take this topic seriously all good fortune and continued advancement in spiritual life. Krsṇe matir astu.

RP Bhakti Raghava Swami

Acknowledgements

‘Garbha̅dha̅na-saṁska̅ra, The Science of Vedic Family Planning’, is an outcome of inspiration received from teachings of His Divine Grace A.C.Bhaktiveda̅nta Swami Prabhupa̅da, Founder-A̅ charya of International Society for Krishna Consciousness. This book is a humble offering at the lotus feet of Śrila Prabhupa̅da. This offering was possible by the encouragement and blessings of His Holiness Bhakti Raghava Swami who had instructed me to compile series of books related to Varna̅śrama college curriculum, called ‘Book series project’. In fact, His Holiness coined the term ‘Vedic Family Planning’ and had made this as one of the important areas that needs to be worked on. I therefore feel indebted to His Holiness for such a vision.

One of the most important aspects of the Daiva Varna̅śrama culture or Sana̅tana dharma culture is, Garbha̅dha̅na-saṁska̅ra. During my humble service to be an instrument to formulate and run Varṇa̅śrama college courses, I had researched and made notes on this subject. It has also been a serious consideration in my own family life. During this research, I found that there was not one place where a complete understanding could be obtained. There were short descriptions in different texts with varying information that could potentially create confusion. A serious lacking was that of a ready guide to help a gṛhastha to chalk out their own Garbha̅dha̅na-saṁska̅ra plan.

Garbha̅dha̅na-saṁska̅ra is a great science. Ancient manuscripts dealt with this science in detail. Dharma śa̅stras (around 20 in number) provide detailed insights on this subject. There are texts such as Gṛhya su̅tras which also provide good details. The A̅yurvedic texts such as Charaka saṁhita̅, Suśruta saṁhita̅, Aṣṭa̅nga hridayam, etc., also provide amazing details related to conception and the science related to it. These apart, great deal of information lay stored in the Pura̅ṇas such as Śrimad Bha̅gavatam, Ma̅rkanḍeya Pura̅ṇa, Hari vaḿśa, etc; in Itiha̅sas such as Maha̅bha̅rata, Va̅lmi̅ki Ra̅mayaṇa; and in compilations such as Saṁska̅ra chandrika̅, Ka̅lapraka̅śika̅ and Hari Bhakti Vila̅sa. There is an ancient Sanskrit text called ‘Pinda-kriya’ mentioned by Śrila Prabhupa̅da and reportedly has the details of embryology.

The task of carefully studying these valuable texts was an enormous one. As always, as if the puzzle would be solved one by one by unlimited mercy of Kṛsṇa, everything got revealed gradually. Firstly, it was the merciful guidance I received from Śri Vya̅sanakere Prabhaṅjan A̅ cha̅rya. Śri A̅ cha̅rya is one of the leading Sanskrit scholars in India and an expert in the Tattvava̅da philosophy (Dvaita). I am extremely grateful to him. Though I am a novice, he readily gave his audience and spent time in guiding me on this subject. With his guidance, the task of researching the 20 odd Dharma śa̅stras was reduced to referring just to one great work called Dharma Sindhu. Dharma Sindhu is a compilation by a 17th century Vaiṣṇava called Ka̅śina̅th Upa̅dhya̅ya of Panḍharpur dha̅m.

Crucial A̅yurvedic inputs were provided by Dr. Pra̅ṇdev Upa̅dhya̅ya, a young and learned kavira̅j practicing in Udupi, Karnataka. I am extremely grateful to him for his inputs.

Next, I was looking for few important books such as Saṁska̅ra chandrika̅, Ka̅lapraka̅śika̅, Saṁska̅ra tattva and other literatures related to the subject. At this juncture, it was Digital Library of India (DLI) that came to my rescue. Many of these precious texts are available online for free download. I wish to acknowledge my gratitude to the organizers of DLI.

The heart of the book is the topic: ‘Determining right day and auspicious time’ for niśeka to be performed, has been discussed. Śrima̅n Maha̅vi̅rya Prabhu, who has co-authored the book with me, contributed to this chapter especially. It was his knowledge on jyotiṣa that helped shape this chapter. I am grateful for his valuable inputs to this as well as other sections of the book.

I am thankful to Śrimati Preeta Gopalswami who helped in editing and gave wonderful inputs. My wife Śrimati Dr. Uma Wari, studied every bit of the book many times over very patiently and did corrections for mistakes in the text amidst her daily chores. Without her inputs, this yajña would not have been possible.

My heartfelt thanks to Śrima̅n Maha̅bandhu Hari Prabhu for helping in doing the wonderful front cover design of the book. He had to sit several hours even with health issues during that time. Śrima̅n Mahendra Wari, worked hard in doing the layout for the book. I am grateful to him as well.

My dear father, Śri B.G.Wari, enthusiastically accepted to create those wonderful sketches that make the whole book lively. He is so deft and dedicated that the sketches were ready within a matter of few days. I am greatly indebted to him. I am sure that his service will attract blessings of Lord Kṛṣṇa.

I am grateful to the senior Vaiṣṇava̅s who amidst their busy schedule took time to study the manuscript, provided crucial inputs and gave their reviews and blessings. I continue to seek blessings from Śripa̅d Bhakti Ra̅ghava Swa̅mi, Śripa̅d Bhakti Vika̅sa Swa̅mi, Śripa̅d Bhakti Rasa̅mrita Swa̅mi, Śri Prabhanjan A̅ charya, Śri Shya̅masundara Da̅sa and Śri Gada̅dhara Pandit Da̅sa.

Without the ﬁnancial support, how can the book get published? I am eternally indebted indeed to my very dear friends who not only generously but with great enthusiasm and well-wishes, provided me with the necessary funds to print this work. Śrima̅n Mirle Seetharamu, my classmate from college days contributed generously covering the majority of the cost of production. I am indeed indebted to him. The remaining was contributed by an array of wonderful persons: Dr. Ranjith, Dr. Aurobindo Behera, Prafulla Seelam, Śri Viswajit, Dr. Vipul Jetly, Mohanru̅pa Das, CHKS Prasad, Akṣobhya T̅irtha Das, Dr. Krishnapriya, Śrimati Mahalakshmi and Dr. Reshma. Every bit of their contribution as well as their prayers and well- wishes were very encouraging. I sincerely convey my heartfelt acknowledgements to them. I pray to Lord Kṛṣṇa that they get a long span of life full of Kṛṣṇa consciousness and blessings of goma̅ta.

Many thanks to the printers for rolling out the books on time and with good quality.

What can be accomplished without the sanction and blessings of the Vaiṣṇava̅s and the All-attractive, Śri Kṛṣṇa? It is indeed due to Lord’s mercy wish that I have been engaged with thought, word and deed for such a work for my own puriﬁcation. Let all glories be unto Śri Kṛṣṇa only. Words in this material world will fall short to acknowledge and thank. I therefore take refuge in chanting – Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare | Hare Ra̅ma Hare Ra̅ma, Ra̅ma Ra̅ma, Hare Hare || in gratitude.

Oṁ Tat Sat.

Bharat Chandra Dasa Completed on the auspicious day of Mokṣada̅ Eka̅daṣi & Gi̅ta̅ jayanti̅, Dec 01, 2014 [email protected]/[email protected]

Introduction

What is Family Planning? World Health Organization deﬁnes family planning as – “Voluntary planning which involves various measures to be taken by a couple to prevent or delay the pregnancy. These measures are broadly classiﬁed as contraception, abortion and sterilization. Family planning also includes measures taken to treat infertility in order to achieve pregnancy.” Many a times, infertility is caused due to abuse of methods to prevent pregnancy such as abortions, hormonal pills, etc. Overall, modern family planning is more or less a skill of using contraception and undergoing abortion or sterilization to terminate unwanted progeny while continuing to succumb to the sensual fetters of the unplanned sex life.

In Vedic understanding, this is an uncivilized and uncultured way of family planning. The foundational principles of modern family planning do not aim to lead an individual to the ultimate goal of life nor help one enlighten towards such a goal. Therefore, such plans are condemned in Vedas as sinful. A cultured alternative is provided by Vedas called as Garbha̅dha̅na- saṁska̅ra, a great science in itself. That is the subject matter of this book.

The Vedic conception of Family Planning is a conscious planning of the act of sexual consummation driven by the sole purpose of obtaining a virtuous progeny and not for sense gratiﬁcation. Therefore, the act of sexual union is considered as a sacred act of yajña or offering to Lord Viṣṇu. This sacred act is governed by a set of medical, cultural, astrological and spiritual instructions. It is indeed a great science!

Many Vedic texts consider that, Garbha̅dha̅na-saṁska̅ra is to be performed only once for the ﬁrst time after marriage. However, vratas, chanting of mantras and determining right day time are very crucial for every sexual union. Without planning, progeny is termed as ‘unintended’.

According to a report from Center for Disease Control (CDC, USA), at least 50% of ﬁrst marriages in USA end up in divorce (1.1% and rising in India), 1.2 million abortions done annually (6-7 Lakh in India), 62% of women in reproductive age use contraceptive methods (50% in India) and 2/3rd of women in USA have unintended pregnancies. In other words, more than half of all the pregnancies in USA are unintended! About 40 percent of births in the United States is to unmarried women!1

All this means a pathetic raise of unwanted progeny by disturbed couples producing disturbed children who grow up as disturbed adults and have disturbed families. Thus, overall the result is a disturbed society. This is called as varṇa-saṅkara population or population of unwanted progeny in Vedic terms.

There is a marked difference between Vedic Family Planning and Modern Family Planning. Vedic understanding provides for giving birth to and raising as many righteous progeny as possible and considers the sexual act as an act of sacriﬁce or yajña; while, the modern understanding promotes sexual promiscuity and considers progeny as a secondary objective or an accidental result of the sexual act and that the primary objective being ‘population control’.

Vedic understanding is that the righteous population is not a burden whereas bad population is. And the righteous progeny is conceived not by accident but by conscious preparation of mind, body and environment and conducted on an auspicious day and time governed by astrological principles. This is the cultured way of the civilized world.

“The value of great parentage and noble birth is evaluated in connection with the birth of Vidura. The culture of a human being begins when the father invests his semen in the womb of the mother. According to his status of work, a living entity is placed in a particular father’s semen, and because Vidura was not an ordinary living entity, he was given the chance to be born from the semen of Vya̅sa. The birth of a human being is a great science, and therefore reformation of the act of impregnation according to the Vedic ritual called Garbha̅dha̅na-saṁska̅ra is very important for generating good population. The problem is not to check the growth of the population, but to generate good population on the level of Vidura, Vya̅sa and Maitreya. There is no need to check the growth of population if the children are born as human beings with all precautions regarding their birth. So-called birth control is not only vicious but also useless.” (Śrila Prabhupa̅da, Purport to Śrimad Bha̅gavatam, 3.5.19)

The risk of the accidental conception also results in an increased risk of congenital defects in the progeny. These inborn defects could be minor, major, anatomical, physiological, and even latent in nature. We all have heard that the health of a nation depends on the health of its citizens. With high incidence of unintended pregnancies, there is high prevalence of diseases in citizens which severely affects the stability and growth of the nation.

Data studies in USA reveals that 3 – 5% of all births in USA result in congenital malformations (7% in India); 20 – 30% of all infant deaths are due to genetic disorders; 30 – 50% of post-neonatal deaths are due to congenital malformations; 12% of adult hospital admissions are for genetic causes; 50% of mental retardation has a genetic basis; 15% of all cancers have an inherited susceptibility; 10% of the chronic diseases (heart, diabetes, arthritis), which occur in the adults have a signiﬁcant genetic component2.

Modern family planning boasts of better health of women and children while the data above reveals that it has not achieved its goals, essentially because there is actually no real ‘Planning’. Modern family planning has also failed severely in what it actually wanted to achieve – the population control. In spite of promotion involving billions of dollars spent every year; in spite of acceptance and use of contraception globally; and in spite of millions of abortions and sterilization camps conducted worldwide, the fact is that the world population has more than doubled from 3 billion in 1960 to 7 billion presently!3 Overall, the modern family planning is a grand failure!

On the other hand, the Vedic alternative not just results in better health of individuals in the society, but also keeps the social, cultural and spiritual fabric of the nation, healthy. That is the beauty of all the saṁska̅ra̅s prescribed in Vedas being followed from time immemorial. They are indeed, the seeds of culture!

What are the concepts of Vedic Family Planning? The first chapter in the book discusses this in detail. Various topics such as the definition, importance, age, factors determining health of the progeny and definitions of Ṛtu ka̅la and Garbha are covered in this chapter.

The second chapter ‘Determining right day and time for conception’ can be considered as the heart of the book as it is crucial for ‘Planning’. The chapter provides simple charts which anyone can easily follow.

The third chapter, ‘Vows and preparations related to Vedic Family Planning’, deals with various vows in detail. The step by step guide makes it self-explanatory and easy to follow. The section on preparations before Garbha̅dha̅na-saṁska̅ra deals with prior preparations as early as one year to one day prior.

After describing prior preparations, the ‘Process of Garbha̅dha̅na- saṁska̅ra’ is explained in the fourth chapter. The mantras to be chanted, the steps and the checklist of activities provide an easy guide. The signs of conception are also provided in this chapter. After conception, the do’s and don’ts are dealt in the ﬁfth chapter. The vows after conception are not just for the pregnant mother but also for the husband.

One must not resort to sinful practices such as abortion, sterilization and contraception, before or after pregnancy. The consequences of such sinful acts are dealt in the sixth chapter.

Various appendices in the book as well as introductory materials such as ‘Guide to Sanskrit pronunciation’ and ‘Śoḍaṣa saṁska̅ra̅s’ make the book complete in its presentation.

There is a great need to train and educate the youth regarding this great science of Garbha̅dha̅na-saṁska̅ra. This book is a sincere attempt for such an education. Nowadays, there is talk and controversy regarding sex education. The real sex education is Garbha̅dha̅na-saṁska̅ra, the Vedic sex education. We hope that this work will be useful to the teachers or parents to teach, as well for the students to learn. Similarly, we sincerely hope that it will be useful for unmarried youths; useful to those who are just married; and also useful to all those are married for long but still desirous of progeny. It can also be used as a tool for preaching the Vedic culture and science.

Let there be virtuous progeny all over the world! Let Daiva Varna̅śrama culture be re-established in the society! Let the whole world, beginning with goma̅ta̅ be protected! Śri̅ Kṛṣṇa̅rpaṇamastu.

1 http://www.nytimes.com/2010/05/27/health/policy/27contraceptive.html?_r=0 2 http://www.ncbi.nlm.nih.gov/pmc/articles/PMC3215361/ 3 Eur J Contracept Reprod Health Care 2012;17:1–6, Six institutional obstacles to advances in family planning; http://www.dktinternational.org/wp- content/uploads/2014/07/SlaughteringSacredCows2.pdf

Guide to Sanskrit Pronunciation

Throughout the centuries, the Sanskrit language has been written in a variety of alphabets. The mode of writing most widely used throughout India, however, is called Devanagari̅, which literally means “the city writing of the devas, or gods.” The devanagari̅ alphabet consists of forty- eight characters, including thirteen vowels and thirty-ﬁve consonants.

The short vowel ‘a’ is pronounced like the ‘u’ in but, long a like the ‘a’ in far, and short ‘i’ like the ‘i’ in pin. Long ‘i̅’ is pronounced as in pique, short ‘u’ as in pull, and long ‘u’ as in rule. The vowel ‘ṛ’ is pronounced like the ‘ri’ in rim. The vowel ‘e’ is pronounced as in they, ‘ai’ as in aisle, ‘o’ as in go, and ‘au’ as in how. The anusva̅ra ‘ṁ’, which is a pure nasal, is pronounced like the ‘n’ in the French word bon, and visarga (ḥ), which is a strong aspirate, is pronounced as a ﬁnal ‘h’ sound. Thus ‘aḥ’ is pronounced like ‘aha’, and ‘iḥ’ like ‘ihi’.

The guttural consonants - k, kh, g, gh, and ṅ - are pronounced from the throat in much the same manner as in English. ‘K’ is pronounced as in kite, ‘kh’ as in Eckhart, ‘g’ as in give, ‘gh’ as in dig hard, and ‘ṅ’ as in sing. The palatal consonants - c, ch, j, jh, and ṇ - are pronounced from the palate with the middle of the tongue. ‘C’ is pronounced as in chair, ‘ch’ as in staunch heart, ‘j’ as in joy, ‘jh’ as in hedgehog, and ‘ñ’ as in canyon. The cerebral consonants – ṭ, ṭh, ḍ, ḍh ṇ - are pronounced with the tip of the tongue turned up and drawn back against the dome of the palate. ‘Ṭ’ is pronounced as in tub, ‘ṭh’ as in light heart, ‘ḍ’ as in dove, ‘ḍh’ as in red-hot, and ‘ṇ’ as in nut. The dental consonants - t, th, d, dh, and n - are pronounced in the same manner as the cerebrals but with the forepart of the tongue against the teeth. The labial consonants - p, ph, b, bh, and m - are pronounced with the lips. ‘P’ is pronounced as in pine, ‘ph’ as in uphill, ‘b’ as in bird, ‘bh’ as in rub hard, and ‘m’ as in mother. The semivowels - y, r, l, and v - are pronounced as in yes, run, light, and vine respectively. The sibilants – ś, ṣ, and s - are pronounced, respectively, ‘as’ in the German word sprechen and the English words shine and sun. The letter ‘h’ is pronounced as in home.

Śoḍaṣa saṁska̅ra̅ḥ

1. Garbha̅dha̅na (impregnation) 2. Puṁsavana (making a male child) 3. Si̅mantonayanam (parting the hair) 4. Śoṣyanti homa (safe delivery) 5. Ja̅ta karma (birth) 6. Niṣkra̅maṇam (ﬁrst outing) 7. Na̅ma karaṇa (giving a name) 8. Pauṣṭikau karma (nourishment) 9. Anna pra̅śna (feeding grains) 10. Cu̅ḍa̅ karaṇam (hair cutting) 11. Karna vedha 12. Upanayanam (sacred thread) 13. Veda a̅rambha (studying Vedas) 14. Sama̅vartana (graduation) 15. Viva̅ha (marriage) 16. Antyeṣṭi

gurur na sa sya̅t sva-jano na sa sya̅t pita̅ na sa sya̅j janani̅ na sa̅ sya̅t daivaṁ na tat sya̅n na patiś ca sa sya̅n na mocayed yaḥ samupeta-mṛtyum

“One who cannot deliver his dependents from the path of repeated birth and death should never become a spiritual master, a father, a husband, a mother or a worshipable demigod.” (Śrimad Bha̅gavatam, 5.5.18)

CHAPTER ONE

Concepts of Vedic Family Planning

Deﬁning Garbha̅dha̅na-saṁska̅ra :

Saṁska̅ra means reformatory process or the process of reﬁnement and puriﬁcation. Saṁska̅ras create devotional impressions upon body, mind, intelligence and ego. At another level, saṁska̅ras help revive the lost relationship of the soul with the Supersoul or Parama̅tma. Thus, there are two types of saṁska̅ras. Brahma saṁska̅ra (also known as Śari̅ra saṁska̅ra4 or bodily saṁska̅ras) and Daiva saṁska̅ra that a cultured civilized society is expected to follow. The purpose of both these saṁska̅ras is to facilitate the full absorption of an individual in bhakti yoga or Kṛṣṇa consciousness.5

bramho daivasca garbhadha̅na̅di samartho bramaḥ | pa̅ka yajña haviryajña somascheti daivaḥ|| Garbha̅dha̅na and the other 15 saṁska̅ras are called Brahma saṁska̅ras while ﬁre sacriﬁces or yajñas such as pa̅ka yajña, havir yajña, soma yajña and others are called Daiva saṁska̅ras (Harita̅ smṛti)

While Brahma saṁska̅ras prescribed in scriptures are largely relevant even to this age, the Daiva saṁska̅ras are all said to be fulﬁlled by Sanki̅rtana yajña alone, which is the prescribed dharma for this age of Kali. That is, by chanting the holy names of the Supreme Personality of Godhead, Śri Kṛṣṇa.6 It is also considered to be the best of all yajñas7.

Garbha̅dha̅na-saṁska̅ra is the ﬁrst among Brahma saṁska̅ras. It has to be carefully understood and practiced. The word, ‘Garbha’ means the womb, while the word, ‘a̅dha̅na’ means, placing of the seed or impregnation. Therefore, ‘Garbha̅dha̅na’ means impregnation of the womb with the semen for the purpose of begetting a child. Garbha̅dha̅na-saṁska̅ra is deﬁned as follows:..

garbhaḥ sandhāryate yena karmaṇa̅ tad garbhādhānāmityānu gatārtha karmaṇām dheyam || The activities by which one prepares to approach one’s wife for the purpose of conception of progeny is called Garbha̅dha̅na-saṁska̅ra (Pu̅rva mi̅ma̅ṁsa, adhya̅ya 1.4.2)

This sacred ritual of conceiving a child is guided by wonderful, practical and scientiﬁc guidelines which creates devotional impressions in the minds of the parents that is transferred to the child conceived.

According to the Vedic system, before a child is conceived, the Garbha̅dha̅na-saṁska̅ra is performed. This ceremony molds the mentality of the father in such a way that when he plants his seed in the womb of his wife, he will beget a child whose mind will be completely saturated with a devotional attitude. (Śrila Prabhupa̅da, purport to Śrimad Bha̅gavatam, 5.2.2)

In a much broader sense, Vedic Family Planning can be understood to involve preconception planning or Garbha̅dha̅na-saṁska̅ra and post conception regimen and care. As per the Vedas, sexual union between the husband and the wife is not for sensual enjoyment but for the sole purpose of begetting righteous progeny8. In other words, each sexual act between husband and wife should be pre-planned for auspicious day and time; prior preparations and healthy regimen followed; and then with devotional consciousness progeny conceived. This is the beginning and essence of Vedic Family Planning. The details of the preparation are laid out in various chapters of the book. Before we delve into it, let us ﬁrst understand the importance, the goals and various concepts related to Garbha̅dha̅na- saṁska̅ra. 4 śarira saṁska̅ra pa̅vanaḥ pretya ca iha ca (Manu smṛti, 2.26) 5 brahma̅rpaṇam brahma havir brahma̅gnau brahmaṇahutaṁ (Śrimad Bhagavad-gi̅ta̅, 4.24) 6 yajñaiḥ sañki̅rtana-pra̅yair yajanti hi su-medhasaḥ (Śrimad Bha̅gavatam, 11.5.32) and kalau tad hari-ki̅rtana̅t (Śrimad Bha̅gavatam, 12.3.52) 7 yajña̅na̅ṁ japa-yajño ‘smi, (Śrimad Bhagavad-gi̅ta̅, 10.25) 8 dharma̅viruddho bhu̅teṣu ka̅mo ‘smi bharatarṣabha (Śrimad Bhagavad-gi̅ta̅, 7.11)

Importance of Garbha̅dha̅na-saṁska̅ra :

Garbha̅dha̅na-saṁska̅ra is an auspicious duty: Garbha̅dha̅na-saṁska̅ra, the ﬁrst amongst all saṁska̅ras is also the most important of all saṁska̅ras. These saṁska̅ras including Garbha̅dha̅na are auspicious activities prescribed in scriptures, called praśasta-karma. They are auspicious for devotional service of Śri Kṛṣṇa, The Supreme Personality of Godhead, and therefore they are known as sat.

sad-bha̅ve sa̅dhu-bha̅ve ca sad ity etat prayujyate praśaste karmaṇi tatha̅ sac-chabdaḥ pa̅rtha yujyate yajñe tapasi da̅ne ca sthitiḥ sad iti cocyate karma caiva tad-arthi̅yaṁ sad ity eva̅bhidhi̅yate The Absolute Truth is the objective of devotional sacrifice, and it is indicated by the word sat. The performer of such sacrifice is also called sat, as are all works of sacrifice, penance and charity which, true to the absolute nature, are performed to please the Supreme Person, O son of Pṛtha̅. (Śrimad Bhagavad-gi̅ta̅, 17.26-27)

It is auspicious and purifying at two levels: for the couple involved and for the soul entering the womb.

“The protection of children gives the human form of life its best chance to prepare the way of liberty from material bondage. Such protection of children begins from the very day of begetting a child by the puriﬁcatory process of Garbha̅dha̅na-saṁska̅ra, the beginning of pure life.” (Śrila Prabhupa̅da, purport to Śrimad Bha̅gavatam, 1.8.5)

Garbha̅dha̅na-saṁska̅ra also represents The Supreme Personality of Godhead, Śri Kṛṣṇa. Hence it is a devotional service.9

Compare this understanding of sacredness and auspiciousness to the modern understanding. The modern psychology considers the act of sexual union as being perverted and dirty, yet enjoyable. Due to this attitude, there is a natural inclination towards promiscuous behavior. Any amount of modern sex education is likely to fail severely to correct this course unless the spiritual dimension, which is Garbha̅dha̅na-saṁska̅ra, is appreciated. Indeed, Garbha̅dha̅na-saṁska̅ra can be known as ‘Vedic sex-education’.

Garbha̅dha̅na-saṁska̅ra is an act of sacrifice: Garbha̅dha̅na-saṁska̅ra is also called yajña or sacrificial offering to Lord Viṣṇu. To perform a yajña, there must be fire and there must be ingredients to offer in the fire (which represents Lord Viṣṇu). The offering is: the objects of the senses (which are: sound, form, smell, touch and taste); while, fire of devotional service represents the fire of yajña (The devotional service in this age of Kali yuga is to chant the holy names of the Lord). So, the objects of senses are offered into the fire of devotional service (i.e., by engaging the senses in devotional service).

A householder following the rules of Garbha̅dha̅na-saṁska̅ra, which is a restricted and unattached sex life, is said to perform a yajña because, he or she sacrifices the general tendency towards sense gratification for higher transcendental life.10 Thus, one who follows the rules and regulations of married sex life is also called a brahmaca̅ri. Without such a vow of brahmacarya one cannot make advancement in yoga, be it dhya̅na, jña̅na or bhakti yoga.11 This establishes the significance of Garbha̅dha̅na-saṁska̅ra.

Garbha̅dha̅na-saṁska̅ra produces godly population: There are two classes of souls in this material creation.12 The godly and the demoniac. The type of soul (godly or demoniac) one attracts to take birth in the womb is decided at the time of conception, which is basically a union of śukra (semen) and śoṇita (ovum) and ji̅va (soul). The qualities of godly and demoniac souls are dealt in Śrimad Bhagavad-gi̅ta̅ (16.1-3) in detail. There, the term ‘abhija̅tasya’ is used by Lord Kṛṣṇa, meaning one is born with godly or demoniac tendencies13. The godly qualities of a soul and the demoniac qualities are given in “APPENDIX” for reference. Conceiving a child based on the principles of Garbha̅dha̅na-saṁska̅ra, determines whether the qualities of the soul attracted to take birth is demoniac or godly. Therefore, Garbha̅dha̅na-saṁska̅ra is very important.

Having described the importance of Garbha̅dha̅na saṁska̅ra let us now explore the goals of Vedic Family planning. 9 dharma̅viruddho bhu̅teṣu ka̅mo’smi bharatarṣabha, Śrimad Bhagavad-gi̅ta̅, 7.11 10 śrotra̅di̅ni̅ndriya̅ṇy anye saṁyama̅gniṣu juhvati śabda̅di̅n viṣaya̅n anya indriya̅gniṣu juhvati (Śrimad Bhagavad-gi̅ta̅, 4.26) 11 Śrila Prabhupa̅da, purport to Śrimad Bhagavad-gi̅ta̅, 6.13-14 12 dva̅u bhu̅ta-sargau loke ‘smin daiva a̅sura eva ca (Śrimad Bhagavad-gi̅ta̅, 16.6) 13 Śrila Prabhupa̅da, purport to Śrimad Bhagavad-gi̅ta̅, 16.1 - 3

Goals of Vedic Family Planning :

Great householders pray to God to send His representative so that there may be an auspicious movement in human society. This is one reason to beget a child. Another reason is that a highly enlightened parent can train a child in Kṛṣṇa consciousness so that the child will not have to come back again to this miserable world. (Śrila Prabhupa̅da, purport to Śrimad Bha̅gavatam, 3.22.19)

The goal of Vedic Family Planning is to ensure both the material, as well as the spiritual well being (i.e., mind, body and soul) of the couple and the child.

Vedic Family Planning ensures material well being by providing preconception regimen as early as one year prior to Garbha̅dha̅na- saṁska̅ra. The material well being of the child is achieved by regimen that balances the inherent dośa̅s of parents (imbalance of elements such as kapha, pitta and va̅ta, the main cause of diseases as per A̅yurveda). This ensures that the dośa̅s make the least impact on the health of the progeny throughout its life. Also the regimen upkeeps the health of the mother. This is explained in the chapter ‘Vows and Preparations related to Vedic Family Planning’.

As far as the spiritual well being is concerned, the goal of Vedic Family Planning can be described as: Sa̅dhana̅ bhakti, Service to Vaiṣṇavas and Daiva Varna̅śrama.

Sa̅dhana̅ Bhakti: In this material world, its natural that human beings are attracted by sexual desires, intoxication and meat eating14. ‘By nature’ means that there is no need for imposition or even need for encouragement for such activities. However, for a civilized society, rules and regulations are made to regulate this instinct for achievement of higher purposes of life (which are: religion, economic development, fulﬁllment of desires and liberation from the cycle of birth and death, known as dharma, artha, ka̅ma and mokṣa).

Therefore, Vedic scriptures have laid regulations that the sexual union should be conducted only during fertile period, meat should be consumed only by offering it to the prescribed deities, a sip of intoxicating drink should only be consumed during sautrimaṇi yajña, etc. The purpose of prescribing these regulations in Vedas is to discourage spiritually unfavourable acts such as cohabiting with other women (or men), other than one’s own wife (or husband); to discourage unrestricted intoxication; and ﬁnally, to discourage meat eating. One should not be mistaken that these regulations encourage engagement in such acts. Rather, disenchantment and distaste for these activities for gradual spiritual upliftment is the actual intent of the Vedas15.

As far as the sexual act is concerned, the Vedic scriptures conclude as follows: evam vyava̅yaḥ praja̅ya na ratya̅ imaṁ viśuddhaṁ na viduḥ svadharmaṁ “Thus, the act of sexual union is prescribed for obtaining righteous progeny and not for sensual enjoyment. Foolish cannot understand this pure religion.” (Śrimad Bha̅gavatam, 11.5.13)

The pure religion paves the way for reformation of the soul from sinful tendencies to spiritual tendencies.

“ka̅ma-kaśmala-cetasaḥ also indicates that unrestricted sense enjoyment is not allowed in the human form of life by the laws of nature. If one enjoys his senses unrestrictedly, he leads a sinful life. The animals do not violate the laws of nature…These laws and scriptures are meant for human beings…One who is engaged in sinful activities cannot change his consciousness. Our real function is to change our consciousness from kaśmala, sinful consciousness, to Kṛṣṇa (consciousness), the supreme pure. As conﬁrmed in Śrimad Bhagavad-gi̅ta̅ (paraṁ brahma paraṁ dha̅ma pavitraṁ paramaṁ bhava̅n (Śrimad Bhagavad-gi̅ta̅, 10.12), Kṛṣṇa is the supreme pure, and if we change our consciousness from material enjoyment to Kṛṣṇa (consciousness), we become puriﬁed. This is the process recommended by Śri Chaitanya Maha̅prabhu as the process of ceto- darpaṇa-ma̅rjanam, cleansing the mirror of the heart.” (Śrila Prabhupa̅da, purport to Śrimad Bha̅gavatam, 4.27.5)

One who can follow this regulation can be called as a Vaiṣṇava:

dharma̅rthaṁ ji̅vitaṁ yeśa̅ṁ santa̅na̅rthaṁ ca maithunam pacanaṁ vipra-mukhya̅rthaṁ jñeya̅s te vaiṣṇava̅ nara̅ḥ Vaiṣṇavas are those whose lives are dedicated to following religious principles, whose sex life is meant for begetting children, and whose cooking is for satisfying the best of the bra̅hmaṇas. (Skanda Pura̅ṇa)

Therefore, the purpose of life is beyond material sense gratiﬁcation. The natural instinct for sense gratiﬁcation should be tolerated by a mature human being, just as one tolerates hot summer as well as chilling winter. A tolerant person does not get overwhelmed by such temporary disturbances in the course of progressive life16.

The driving force of these varied forms of sense gratiﬁcation is sex desire17. In fact, this attachment for sense gratiﬁcation arises due to association with the three modes of material nature (sattva, rajas and tamas). Such an association with three modes of material nature is the cause of our repeated birth and death in various species of life18. This repeated birth and death is actually arranged by The Supreme Personality of Godhead, Śri Kṛṣṇa, as Supersoul or Parama̅tma in the heart.

“It is by the supreme will that we are situated in certain conditions in terms of family, community and personality. These are all arrangements of the Supreme Lord according to our desires under the spell of ma̅ya (illusion). In devotional (spiritual) life, therefore, one should not desire anything, since everything depends on the Supreme Personality of Godhead.” (Śrila Prabhupa̅da, Purport to Śrimad Bha̅gavatam, 6.15.4)

However, the desire for sexual gratiﬁcation is so strong that it is rightly termed in the scriptures as a disease or bhava roga and the medicine to cure it as bhava auṣadhi. Hearing the divine descriptions of the Lord’s pastimes is the right medicine for the conditioned soul undergoing repeated birth and death19. It is mentioned that one who hears the description of Vatsa̅sura and the Ra̅sa li̅la̅ pastime of the Supreme Personality of Godhead given in Śrimad Bha̅gavatam, they can gain control over the senses.

There are three scenarios we could allegorically describe to address the disease. First path, is to accept the prescription given by the doctor to get cured at the earliest by undergoing a surgery, etc. The second path is to accept the path prescribed by the doctor that may bring very gradual cure which may take a lifetime (if not many lifetimes) to cure. There is still another path, to neglect the doctor along with his prescriptions and just enjoy life while still living with the disease uncared for.

With reference to our study, doctor would be The Supreme Personality of Godhead, Śri Kṛṣṇa known as Bhava roga vaidya. The prescription is – the Vedas and the essence of Vedas known as Śrimad Bha̅gavatam20. The diseased patient is us, the soul. The three scenarios or types of paths are: Nivṛtti-ma̅rga, Pravṛtti-ma̅rga and the path of the demoniac (neglecting the doctor). Nivṛtti-ma̅rga is like the surgery resulting in a quick recovery. Pravṛtti-ma̅rga is like a cure that shall take many lifetimes.

In fact, the path of pravṛtti-ma̅rga is no cure. This is because the root cause of the disease (which is, infection of the material modes of nature) is not rooted out21. Nivṛtti-ma̅rga is therefore the actual and only cure. And nivṛtti-ma̅rga means the path of renunciation or vaira̅gya. Sex life has no place in nivṛtti-ma̅rga22. How then in that case, one can take to married life and still accept the cure of nivṛtti-ma̅rga? The answer is that the purpose of married life is to progress towards the path of nivṛtti-ma̅rga or Bha̅gavata dharma by following Garbha̅dha̅na-saṁska̅ra, although the married couple seem to engage in pravṛtti-ma̅rga due to their involvement in sex life. Those who carefully tread this path are called gṛhasthas.

“A gṛhastha is a person who lives with family, wife, children and relatives but has no attachment for them. He prefers to live in family life rather than as a mendicant or sannya̅si, but his chief aim is to achieve self-realization, or to come to the standard of Kṛṣṇa consciousness.” (Śrila Prabhupa̅da, Purport to Śrimad Bha̅gavatam, 3.32.1)

However, this ‘sort of a license’ that is meant to bring out righteous progeny can very well become an entangling hurdle in the path of spiritual progress due to ever promiscuous inﬂuence of present age of Kali. Those who forget or neglect this warning in conducting their family affairs become materially engrossed. Such persons who get materially engrossed become blind to the knowledge of ultimate truth23. They are called as gṛhamedhis.

There are still those who do not care for this warning. As mentioned before, this is the path of asura̅s or demons24.

The real happiness lies in being a gṛhastha and not gṛhamedhi. As stated in (Manu smṛti, 5.56):

pravṛttir eśa̅ bhu̅ta̅na̅ṁ nivṛttis tu maha̅-phala̅ Everyone in material life is attracted to furthering the way of attachment (pravṛtti-ma̅rga), but the greatest treasure is to be gained by following the path of detachment (nivṛtti-ma̅rga).

If a gṛhastha does not take precaution, then it is very easy to get converted to a gṛhamedhi. This is explained in Śrimad Bha̅gavatam (11.5.3)

ya eṣa̅m purusaṁ sa̅kṣa̅d a̅tma-prabhavam ̅iśvaram na bhajanty avaja̅nanti stha̅na̅d bhraṣṭa̅ḥ patanty adhaḥ If any of the members of the four varṇas (bra̅hmaṇas, kśatriyas, vaiśyas, or śu̅dras) and four a̅śramas (brahmaca̅ri̅, gṛhastha, va̅naprastha, or sannya̅sa) fail to worship or intentionally disrespect the Personality of Godhead, who is the source of their own creation, they degrade from their position.

Therefore, the ﬁrst goal of Vedic Family Planning is to practice the principles of Garbha̅dha̅na-saṁska̅ra as a gṛhastha till the next prescribed stage of va̅naprastha25, and thus progress in the path of nivṛtti-ma̅rga. This knowledge presented above, is the sambandha principle of Vedic Family Planning.

A table compiled from various sections of Śrimad Bha̅gavatam comparing gṛhastha and grhamedhi is given in “APPENDIX – 2”.

Service to Vaiṣṇavas: rahu̅gaṇaitat tapasa̅ na ya̅ti na cejyaya̅ nirvapaṇa̅d gṛha̅d va̅ na cchandasa̅ naiva jala̅gni-su̅ryair vina̅ mahat-pa̅da-rajo-’bhiṣekam “My dear King Rahugana, unless one has the opportunity to smear his entire body with the dust of the lotus feet of great devotees, one cannot realize the Absolute Truth. One cannot realize the Absolute Truth simply by observing celibacy (brahmacarya), strictly following the rules and regulations of gṛhastha a̅śrama, leaving home as a va̅naprastha, accepting sannya̅sa, or undergoing severe penances in winter by keeping oneself submerged in water or surrounding oneself in summer by ﬁre and the scorching heat of the sun. There are many other processes to understand the Absolute Truth, but the Absolute Truth is only revealed to one who has attained the mercy of a great devotee.” (Śrimad Bha̅gavatam, 5.12.12). A similar statement is also made by Bhakta Prahla̅da.26

The goal of Vedic Family Planning or Garbha̅dha̅na-saṁska̅ra is not just to bring the married couple and the progeny to the platform of beginning sa̅dhana̅ bhakti, but further help in the advancement to pure bhakti. How is this possible?

The answer is, that to conduct Garbha̅dha̅na-saṁska̅ra, various vratas (vows) have to be followed. These vratas include association and service to Vaiṣṇavas. In fact, a gṛhastha should indulge in sex life during the period favourable for procreation, after obtaining permission from the Guru for begetting God conscious progeny27. In other words, blessings of the spiritual master and Vaiṣṇavas are necessary for begetting a God conscious child and for progressing in spiritual life. This means that a gṛhastha should be very eager to associate with Vaiṣṇavas for spiritual beneﬁt. This is described in the chapter ‘Process of Garbha̅dha̅na-saṁska̅ra.

Great devotees who are householders like Yamara̅ja, Bali Maha̅ra̅ja, Ambari̅śa Maha̅ra̅ja, Yudhiśṭira Maha̅ra̅ja, Vidura, Janaka Maha̅ra̅ja, Lord Śiva and many others including Lord Kṛṣṇa Himself28 have similarly demonstrated this as well as other principles of gṛhastha a̅śrama.

There are many principles delineated in Śrimad Bha̅gavatam for an ideal family life. An attempt has been made to summarize them into 14 principles. The same is provided in the “APPENDIX – 3”. Following these precepts of ideal family life, is the abhidheya principle of Vedic Family Planning.

Daiva Varna̅śrama: To become a pure devotee of Lord Kṛṣṇa, two things are very much essential, namely, having a chance to be born in the family of a devotee and having the blessings of a bonaﬁde spiritual master. (Śrila Prabhupa̅da, purport to Śrimad Bha̅gavatam, 2.4.1)

In Śrimad Bhagavad-gi̅ta̅, The Supreme Personality of Godhead, Śri Kṛṣṇa promises that a virtuous soul in the path of yoga or spiritual progress will never have his efforts go in vain29. Rather, such a virtuous soul with an insufﬁcient spiritual merit shall obtain a birth in a pious family with situations favourable for spiritual growth30. Such a virtuous soul is very rare. Such a soul is also known as a maha̅tma31 or a ‘great soul’. Therefore, inviting a virtuous soul to the womb during Garbha̅dha̅na-saṁska̅ra is a great opportunity to serve Lord Kṛṣṇa and His devotee who will take birth.

Śrila Prabhupa̅da recounts his own experience in his writings: “An eternally liberated soul is a devotee of the Lord who never forgets Him. Human life is meant for reviving one’s eternal relation with the Lord, and all religious injunctions are meant for awakening this dormant instinct of the living entity. The sooner this awakening is brought about, the quicker the mission of human life is fulﬁlled. In a good family of devotees, the child gets the opportunity to serve the Lord in many ways. A soul who is already advanced in devotional service has the opportunity to take birth in such an enlightened family. This is conﬁrmed in the Śrimad Bhagavad-gi̅ta̅ (6.41). śucīnāṁ śrīmatāṁ gehe yoga-bhraṣ́ṭo ‘bhijāyate...Mahārāja Parīksit also used to play with Kṛṣṇa dolls in his childhood. In India the children in good families are still given dolls of the Lord like Rāma and Kṛṣṇa, or sometimes the demigods, so that they may develop the aptitude of service to the Lord. By the grace of the Lord we were given the same opportunity by our parents, and the beginning of our life was based on this principle.” (Śrila Prabhupa̅da, purport to Śrimad Bha̅gavatam, 3.2.2)

Moreover, it is said in Śrimad Bha̅gavatam, that in Kali yuga, great souls desire to take birth.

krta̅diṣu praja̅ ra̅jan kala̅v icchanti sambhavam kalau khalu bhaviṣyanti na̅ra̅yaṇa-para̅yaṇaḥ kvacit kvacin maha̅-ra̅ja draviḍeṣu ca bhu̅riśaḥ ta̅mraparṇi̅ nadi̅ yatra kṛtama̅la̅ payasvini̅ ka̅veri̅ ca maha̅-puṇya̅ prati̅ci̅ ca maha̅-nadi̅ ye pibanti jalaṁ ta̅sa̅ṁ manuja̅ manujeśvara pra̅yo bhakta bhagavati va̅sudeve ‘mala̅śaya̅ḥ “O dear King, the virtual souls of previous ages such as Satya-yuga, Treta-yuga and Dva̅para-yuga eagerly desire to take birth in this age of Kali, since in this age there will be many devotees of the Supreme Lord, Na̅ra̅yaṇa. These devotees will appear in various places but will be especially numerous in South India. O master of men, in the age of Kali those persons who drink the waters of the holy rivers of Dra̅viḍa- deśa, such as the Ta̅mraparṇi (Tamilnadu), Kṛtama̅la̅ (also known as Vaigai river, Tamilnadu), Payasvini (also known as Chandragiri river bordering Karnataka and Kerala), the extremely pious Ka̅veri (Karnataka and Tamilnadu) and the Pratici (Orissa) and Maha̅nadi (Chattisgarh and Orissa), will almost all be purehearted devotees of the Supreme Personality of Godhead, Va̅sudeva. (Śrimad Bha̅gavatam, 11.5.38-40)

Therefore, it is to be considered that there is a great opportunity to serve the supreme cause, which is to re-establish dharma32. The service is to observe Garbha̅dha̅na-saṁska̅ra, while the result, that is the birth of a virtuous progeny is a prerogative of the Supreme Lord33. Thus directed by the supreme will, the soul which carries impressions and natural inclination for an occupation based on desires of previous life, takes shelter of the womb34. A virtuous soul with the natural quality belonging to any varṇa can be born in a family of any other varṇa. This is the understanding of a Daiva Varṇa̅śrama society explained in the scriptures35.

Parents will have to invest much energy into the child to properly train him/her and therefore it is prescribed that all the saṁska̅ras should be followed in the civilized society irrespective of one’s occupation or varṇa (bra̅hmaṇa, kṣatriya, vaiśya or śudra varṇas).

ca garbha̅dha̅na̅dhy upanayana paryanta evaṁ saṁska̅ra sarveśa̅ṁ niyataḥ na punasna̅na̅dayaḥ These Brahma saṁska̅ras beginning with Garbha̅dha̅na-saṁska̅ra and others are prescribed for one and all and they need to be performed only once for puriﬁcation of a child. (Harita̅ smṛti)

The whole purpose of this system (of saṁska̅ras beginning with Garbha̅dha̅na-saṁska̅ra) is to create good population. As stated in Śrimad Bhagavad-gi̅ta̅ (1.40), when women are polluted (get corrupted due to unchaste attitudes), the populace is varṇa-saṅkara, and when the varṇa-saṇkara population increases, the situation of the entire world becomes hellish. Therefore, all the Vedic literatures strongly warn against creating varṇa-saṅkara population. When there is varṇa-saṇkara population, the people cannot be properly controlled for peace and prosperity, regardless of great legislative assemblies, parliaments and similar bodies. (Śrila Prabhupa̅da, purport to Śrimad Bha̅gavatam, 7.11.13)

This is the prayojana principle of Vedic Family Planning. 14 loke vyava̅ya̅miṣa-madya-seva̅ nitya̅ hi jantor na hi tatra codana̅ vyavasthitis teṣu viva̅ha-yajña sura̅-grahair a̅su nivṛttir iṣṭa̅ (Śrimad Bha̅gavatam, 11.5.11) 15 Commentary by Śrila Śridhara Swa̅mi to Śrimad Bha̅gavatam, 11.5.11 16 ma̅tra̅ sparśa̅stu kaunteya śi̅toṣṇa sukha dukhada̅ a̅gama̅pa̅yino nitya̅s ta̅ṁs titikṣasva bha̅rata (Śrimad Bhagavad-gi̅ta̅, 2.14) 17 ka̅ma eṣa krodha eṣa rajo-guṇa-samudbhavaḥ maha̅śano maha̅-pa̅pma̅ viddhy enam iha vairiṇam (Śrimad Bhagavad-gi̅ta̅, 3.37) 18 puruṣaḥ prakṛti-stho hi bhuṅkte prakṛti-ja̅n guṇa̅n ka̅raṇaṁ guṇa-saṅgo ‘sya sad-asad-yoni- janmasu (Śrimad Bhagavad-gi̅ta̅, 13.22) and yatha̅ vastu̅ni paṇya̅ni hema̅di̅ni tatas tataḥ paryaṭanti nareṣv evaṁ ji̅vo yoniṣu kartṛṣu (Śrimad Bha̅gavatam, 6.16.6)

19 nivṛtta-tarṣair upagi̅yama̅na̅d bhavauṣadha̅c chrotra-mano-’bhira̅ma̅t ka uttamaśloka- guṇa̅nuva̅da̅t puma̅n virajyeta vina̅ paśughna̅t (Śrimad Bha̅gavatam, 10.1.4) Ś 20 nigama-kalpa-taror galitaṁ phalaṁ (Śrimad Bha̅gavatam, 1.1.3) 21 pravṛtti-lakṣaṇaś caiva traiguṇya-viṣayo mune yo ‘sa̅v ali̅na-prakṛter guṇa-sargaḥ punaḥ punaḥ (Śrimad Bha̅gavatam, 6.1.2) 22 Śrila Prabhupa̅da, purport to Śrimad Bha̅gavatam, 1.2.6 and 4.25.39 23 śrotavya̅di̅ni ra̅jendra nṛṇa̅ṁ̇ santi sahasraśaḥ apaśyata̅m a̅tma-tattvaṁ gṛheṣu gṛha-medhina̅m (Śrimad Bha̅gavatam, 2.1.2) 24 pravṛttiṁ ca nivṛttiṁ ca jana̅ na vidur a̅sura̅ḥ na śaucaṁ na̅pi ca̅ca̅ro na satyaṁ teṣu vidyate (Śrimad Bhagavad-gi̅ta̅, 16.7) 25 pañca̅śordhvaṁ vanaṁ vrajet (Ka̅la Viveka), meaning, at the age of ﬁfty, a grhastha should take to va̅naprastha. 26 mahi̅yasa̅ṁ pa̅da-rajo-’bhiṣekaṁ niṣkiñcana̅na̅ṁ na vṛṇi̅ta ya̅vat (Śrimad Bha̅gavatam, 7.5.32) 27 guru-vṛttir vikalpena gṛhasthasyartu-ga̅minaḥ (Śrimad Bha̅gavatam, 7.12.11) 28 sakala-dharma-bhṛta̅ṁ variṣṭhaḥ (Śrimad Bha̅gavatam, 10.69.24) 29 svalpam apy asya dharmasya tra̅yate mahato bhaya̅t (Śrimad Bhagavad-gi̅ta̅, 2.40) 30 śuci̅na̅ṁ śri̅mata̅ṁ gehe yoga-bhrasto ‘bhija̅yate (Śrimad Bhagavad-gi̅ta̅, 6.41) 31 sa maha̅tma̅ su-durlabhaḥ (Śrimad Bhagavad-gi̅ta̅, 7.19) 32 yada̅ yada̅ hi dharmasya gla̅nir bhavati bha̅rata abhyuttha̅nam adharmasya tada̅tma̅naṁ sṛja̅my aham (Śrimad Bhagavad-gi̅ta̅, 4.7) 33 codita̅ni̅śa-ma̅yaya̅ (Śrimad Bha̅gavatam, 6.15.4) 34 ka̅raṇaṁ guṇa-sango’sya sad-asad-yoni-janmasu (Śrimad Bhagavad- gi̅ta̅, 13.22) 35 yasya yal lakṣaṇaṁ proktaṁ puṁso varṇa̅bhivyañjakam yad anyatra̅pi dṛśyeta tat tenaiva vinirdiśet (Śrimad Bha̅gavatam, 7.11.35)

Proper age for Garbha̅dha̅na-saṁska̅ra :

What is the proper age for commencing Garbha̅dha̅na-saṁska̅ra? Is proper age for Garbha̅dha̅na-saṁska̅ra and proper age for Viva̅ha-samska̅ra or marriage, the same? What is the scriptural perspective? And, what is legally allowed (in India)?

Analyzing the legal situation, we ﬁnd that there are many loopholes in the laws. There are disparities among the Child Marriage (Restraint) Act, the Hindu Marriage Act, explanation to Section 375 of the Indian Penal Code, the Shariat, the Indian Divorce Act, the Child Labour (Regulation) Act and the Juvenile Justice (Care and Protection of Children) Act, 2000 on the minimum age for marriage of girls. Though the legal age of consent for a woman to sexual relations is 16, she can marry only at 18. On the other hand, policies of government push for a wide propaganda about usage of contraceptives. Such lapses in policies encourages licentiousness as corroborated by the statistics that indicates rise of pre-marital sexual relationships, pre-marital abortions and rapes in the society.

In Vedic culture, Garbha̅dha̅na-saṁska̅ra has to be performed only between the duly married couples. Therefore, the Viva̅ha-saṁska̅ra plays a very signiﬁcant role. In Viva̅ha-saṁska̅ra the couple are chosen for marriage only after satisfying astrological matching, parent’s consent, consent of the couple, blessings of one’s spiritual master and blessings of elders.

Before coming to the point of proper age for Garbha̅dha̅na-saṁska̅ra, let us discuss the Vedic view of on proper age for the Viva̅ha-saṁska̅ra. The proper age for Viva̅ha-saṁska̅ra and Garbha̅dha̅na-saṁska̅ra are not the same but are different. The Dharma-śa̅stras, Pura̅ṇas and Itiha̅sas, unanimously declare that the girl must be married before her menses commence36, at the latest within 3 years after the menses commence37. This is strictly to keep the psycho-physical health of the girl and the society in a healthy condition. The psychology is that a girl, after her ﬁrst menstruation, never forgets the boy she has her sexual relationship with. Her love for that boy is ensured for good.

Therefore, the ﬁrst condition for Garbha̅dha̅na--saṁska̅ra is that the boy must be trained in brahmacarya and the girl must be a sa̅dhvi (a celibate or brahmaca̅riṇi). This ensures chastity in relationship.

A chaste wife is one who never had any connection with men before her marriage. Once a woman is given the freedom to mingle with all kinds of men in her youth, it is very difficult for her to keep chastity. When butter is brought into the proximity of fire, it melts. The woman is like fire, and man is like the butter. But if one gets a chaste wife, accepted through a religious marriage ritual, she can be of great help when one is threatened by the many dangerous situations of life. Actually such a wife can become the source of all good intelligence. With such a good wife, the family’s engagement in the devotional service of the Lord actually makes a home a gṛhastha-a̅śrama, or household dedicated to spiritual cultivation. (Śrila Prabhupa̅da, purport to Śrimad Bha̅gavatam, 4.26.16)

Therefore, the marriageable age prescribed in scriptures is 12 for the girl up to a maximum of 15 (considering that the menses on an average occur at the age of 12 for girls). The marriage, as per law, can take place with parental consent and with the consent of the either party (boy and the girl) at the age of 16 for a girl and 21 for a boy. However, the marriage should not be conducted if the girl does not give her consent to marry a particular boy as per the scriptures38.

There is a strong lobby by some sections (in India) to make marriage at the age of 16 (even with parental consent) as ‘voidable’ and consider the age of 16 as being minor.

The solution for this contradiction, perhaps lies in applying the various saṁska̅ras mentioned in scriptures related to marriage. There is Kanya̅da̅na niścita̅rtha, Viva̅ha-saṁska̅ra and Garbha̅dha̅na-saṁska̅ra. Kanya̅da̅na niścita̅rtha means to ﬁx the marriage of a girl with a suitable boy by a process of verbal agreement and by giving Kanya̅da̅na shulka (or a gift to the parents of the girl by the parents of the boy, something opposite of what is being practiced today called the dowry system). But such a verbal agreement is voidable and can be cancelled39 by way of giving the shulka back to the party40. To avoid such cancellation, usually parents of both parties engage in constant communication and mutual exchanges41. However, just Kanya̅da̅na niścita̅rtha by giving Kanya̅da̅na shulka cannot be considered as marriage until the actual Viva̅ha yajña or Viva̅ha-saṁska̅ra before ﬁre and the important process of saptapadi42 takes place (seven steps). This holds good even according to the Indian law43.

Therefore, we could arrive at a solution that one can ﬁrst safely perform a Kanya̅da̅na niścita̅rtha before the menses commence for a girl with the consent of the girl as well as the boy and then perform Viva̅ha-saṁska̅ra, legally.

With this being clariﬁed, we can now discuss the proper age for Garbha̅dha̅na-saṁska̅ra. The proper age for Garbha̅dha̅na-saṁska̅ra mentioned in the scriptures is 16 for the girl and 25 for the boy.

As mentioned in Suśruta saṁhita̅: pañcaviṁśe tato varṣe puma̅n na̅ri̅ tu ṣoḍaśe | samatva̅ gata vi̅ryau tau ja̅ni̅ya̅t kuśalobhiṣak || 34.10 u̅na ṣoḍaśavarṣa̅ya̅m apra̅ptaḥ pañcaviṁśa̅ti̅ṁ | yadi a̅dhatte puma̅n garbhaṁ kukṣisthaḥ sa vipadhyate || ja̅to va̅ na ciraṁ ji̅vejji̅vedva̅ durbalendriyaḥ | tadasma̅t atyanta ba̅la̅ya̅ṁ garbha̅dha̅naṁ na ka̅rayet || 10.47-48 At the age of 25 years of the boy and at 16 years for the girl, procreation ﬂuids in both of them are ready and it is to be understood that such a union will result in healthy conception and healthy progeny. If the boy and girl have not earned the respective appropriate age of 25 and 16 respectively, and still if they both unite for conception, then there is a danger that embryo shall abort within the womb. If in case the child takes birth then it will be short-lived and in case the child survives to grow up then it will be weak.

catastrovastha̅ḥ śari̅rasya vṛddhi yauvanaṁ | saṁpu̅rnata̅ kiñcit pariha̅ni ca iti | a̅ṣodaṣa̅t vṛddhir a̅caturviṁśataḥ | yauvanaṁ a̅catva̅riṁśataḥ | sampu̅rṇata̅ tataḥ kiñcit pariha̅ni ca iti || From age 16 to 25 years, the elements increase in a boy’s body. At the age of 25 years the boy achieves yauvana or youth hood. After 25 years up to 40 years all constituent elements are complete in men for the purpose of conception. However, after 40 years of age these elements will be in decline.

The idea of marriage at the age of 12 or 15 for a girl (and 25 for a boy) in Vedic scriptures is to encourage celibacy and chastity. However, sexual union age, i.e., age for Garbha̅dha̅na-saṁska̅ra was different as mentioned above and it was expected that the couple maintain celibacy till the ﬁrst Garbha̅dha̅na-saṁska̅ra. Therefore, even after marriage in olden days, the married couple used to continue to live with their parents and not live together.

The age mentioned for Garbha̅dha̅na-saṁska̅ra is ripe age for begetting healthy progeny. The fertility to beget a child in a woman decreases rapidly with increase of age. There are 90% chances to conceive immediately in the ﬁrst Garbha̅dha̅na-saṁska̅ra for the age group of 16-20 for a girl, 86% chance from age 20-24 and around 78% at the age of 25-29. The possibility of conception further decreases as the age increases. Pregnancies are very stressful and affects the health of the woman. Hence early pregnancies are considered best for her health. Late pregnancies (at the age of 35 for a woman) are known as ‘High risk pregnancies’, because there is a high probability of occurrence of congenital disorders in the children. Delaying the ﬁrst pregnancy is also said to increase the risk of breast cancer in women.

The teachers, parents and teenagers must note these important points and plan their life diligently. 36 kanya̅ dva̅daśa varṣa̅ni yapradatta̅ vase̅d gṛhe brahmahatya̅ pitustasya̅ḥ sa kanya̅ varayetsvayaṁ, (Yamala) 37 triṇi varṣa̅ṇyudi̅kṣe̅ta kanya̅ ṛtumati sati̅, caturthe̅ tvatha saṁpra̅pte svayam bharta̅ramarjaye̅t, (Maha̅bha̅rata, Anuśa̅sana Parva, 44.16) 38 na hya̅kame̅na saṁva̅saṁ manure̅vaṁ praśamsati, (Maha̅bha̅rata, Anuśa̅sana Parva, 44.23) 39 ye cahurye ca nahurye ye cavasyam vadantyuta, (Maha̅bha̅rata, Anuśa̅sana Parva, 44.34) 40 atha cenna̅haret shulkam kri̅ta̅ shulkapradasya sa̅, (Maha̅bha̅rata, Anuśa̅sana Parva, 45.2) 41 tasma̅t a̅grahaṇa̅t pa̅ṇeya̅rcayanti parasparam, (Maha̅bha̅rata, Anuśa̅sana Parva, 44.35) 42 pa̅nigrahanam atra̅ṇa̅ṁ niṣṭha̅ sya̅t saptame̅ pade̅, (Maha̅bha̅rata, Anuśa̅sana parva, 44.55) 43 “The marriage becomes completed only when the seventh step is taken. Till then, it is imperfect and revocable, (Hindu Marriage Act, section 437)

Deﬁning Ṛtu-ka̅la, a̅rtava, śoṇita, śukra, yoni and liṅga :

Ṛtu means season, the season for conception in women. The season for conception, also known as ṛtu-ka̅la is from 4th day of menstruation (known as rajasrava) to 16th day. Let us analyze this statement.

For all species of life except human beings, there is a natural breeding time that is influenced by changing seasons in the atmosphere. For example, the natural breeding season for cows in certain parts of India is usually from Pha̅lguṇa (Feb-Mar), Caitra (Mar-Apr) and Vaiśa̅kha (Apr-May). For Buffaloes, it is in the month of Ka̅rthika (Oct-Nov), Ma̅rgaśi̅rśa (Nov-Dec), Pauśa (Dec-Jan). However, in human females, the time for conception is not according to the seasonal influence in the atmosphere but based on bodily influence.

This bodily inﬂuence is the monthly menstrual cycle that every human female experiences. As mentioned in Śrimad Bha̅gavatam, women being vulnerable for exploitation (just like water, trees and Mother Earth are vulnerable for exploitation), was exploited by Indra.

Once Indra killed a bra̅hmaṇa by name Viśvaru̅pa. Because of this, he faced a sin called brahma hatya̅ doṣa or sin of killing a bra̅hmaṇa. Indra suffered for one year, and then to purify himself he distributed the sin, one fourth each to the earth, water, trees and women in exchange of boons to them44. The one fourth part of the sin in women is manifested in the monthly cycle of menstruation. In exchange, the boon given to them was that they could enjoy lusty desires even during pregnancy without any danger to the baby in the womb. (The earth received a boon that holes in the ground would be automatically ﬁlled against the one fourth sin that a portion of the land turned into desert. The trees dripped sap as a share of the sin. This sap is prohibited for consumption. Trees in turn obtained the boon that their branches will grow even when cut. Water accepted bubbles in it as sin, which means that water is contaminated when bubbles appear. In turn, water obtained the boon that it would increase the volume of other substances with which it was mixed). Menstruation means discharge of ba̅hya-a̅rtava (also known as raja) made up of blood, mucus and discarded cells of endometrium (inner mucus membrane of the uterus) from yoni (vagina) every month.

The woman menstruating is said to be ‘in her periods’ or in Sanskrit, a ‘rajasvala̅’. A woman is rajasvala̅ usually for four to seven days. This oozing of blood is continuous and slow (15ml per day normally) bringing in enormous emotional and physical variations in women. Therefore, this period in women is called as impure state. A woman in rajasvala̅ state should undergo rajasvala̅ vrata or vow during menstruation as explained in the chapter dealing with ‘Vows and Preparations related to Vedic Family Planning’. Association with rajasvala̅ women is restricted as explained below:

na upa gaccet pramatto’pi striyaṁ a̅rtava darśane | sama̅na śayane caiva na śayati taya̅ saha || Even if one has gone mad due to lust, he should not unite with his wife when she is passing through menstruation. He should not even sit on the same seat or sleep with her on her bed. (Manu smṛti, 4.40)

rajasa̅ abhipluta̅ṁ na̅riṁ narasya hy upagacchataḥ | prajña̅ṁ tejo balaṁ cakśura̅yuś caiva prahi̅yate || If a person copulates with his own wife at the time of menstruation, he loses his good intelligence, brightness and physical strength. His eyesight also gets weakened and his duration of life reduces. (Manu smṛti, 4.41)

ta̅m vivarjayatas tasya rajasa̅ samabhipluta̅ṁ | prajña̅ tejo balaṁ cakṣur a̅yuś caiva pravardhate || If a person gives up even looking at his own wife when she is passing through menstruation, he increases his duration of life, brightness, intelligence, strength and eyesight and purity. (Manu smṛti, 4.42)

na ekaḥ supya̅t śu̅nya gehe na śreyasaṁ na prabodhayet | nodabhyaya̅bhi bha̅ṣeta yajñaṁ gacchen na ca a̅vṛataḥ || One should never sleep alone in his house, one should never wake up his own superiors, and one should not look at or talk to a woman passing through menstruation and one should not go to a sacriﬁce festival without an invitation. (Manu smṛti, 4.57)

The action of menstruation is considered to be having cleansing effect on the womb or kśetra. It is said that a clean womb accepts the śukra instantly just as a piece of clean cotton cloth absorbs any color instantly45. With menstruation being a monthly cycle, the whole body of women is cleansed of impurities that could cause diseases46. Those women who do not have a regular menstruation cycle or for those in whom the menstruation cycle stops due to advanced age (known as menopause, usually at the age of 50), become victim to health problems.

In Charaka saṁhita̅, pure raja or a̅rtava is explained as follows :

gunja̅phalasavarṇaṁ ca padma̅laktaka sannibham indragopasaṁka̅śam a̅rtavaṁ śuddhameva tat| ma̅sanniṣpacchada̅ha̅rti pañcara̅tra̅nubandhi ca naiva̅tibahu na̅tyalpaṁ tada̅rtavaṁ śuddhama̅diśet || That a̅rtava which shines brilliant red like the seed of gunja (Abrus precatorious) or like a red lotus, is considered as pure. That a̅rtava which is regular every month without pain or trouble and remains for 5 nights, and is neither in excess nor less is considered as pure and clean. and Suśruta saṁhita̅, śaśa̅srukpratimaṁ yat tu yat tva̅ la̅kṣa̅rasopamaṁ | tada̅rtavaṁ praśaṁsanti yadva̅so na virajyet || That a̅rtava which is blood red or red like liquid shellac and that which can be washed away should be considered as pure and clean.

Menstrual ﬂuid or ba̅hya-a̅rtava is the secondary dha̅tu or upadha̅tu of rasa-dha̅tu47.

In brief, dha̅tus are elements that support and sustain the human body48. There are sapta-dha̅tus (seven dha̅tus) viz, rasa, rakta, ma̅ṁsa, medha, majja, asthi and śukra and there are sapta-upadha̅tus. These dha̅tus are formed successively from rasa to śukra with metabolization of food. Each of the dha̅tus is successively ﬁne, subtle and have their own channels known as śrotava̅has.

The ﬁrst dha̅tu is rasa-dha̅tu while the seventh or the last dha̅tu is śukra- dha̅tu. The transformation of food to rasa dha̅tu and others, ultimately to śukra dha̅tu is done by The Supreme Lord in the form of Madhusu̅dana present in agni (metabolizing force)49. Śukra-dha̅tu is present in both male and female body and is spread throughout the body50 in both male and females. However, in females śoṇita (literally meaning blood, rakta dha̅tu) is responsible for garbhotpatti or childbirth, while in males it is śukra. The female śukra dha̅tu is said to be not useful for fertilization51.

There is also a difference between śoṇita and śukra (in males) in their expression. Śoṇita is expressed based on ka̅la or time while śukra is expressed based on karma or actions52. The expression of śoṇita is explained as being just like a fruit inside the ﬂower. The fruit invisible inside the ﬂower gradually grows and matures over a period of time. Therefore, it is said that the expression of śoṇita on even and odd days are different. Odd days are said to be suitable for begetting a girl child while even days are suitable for begetting a male child.

As far as śukra (in males) is concerned, the example is given that of latent fire existing throughout a tree. The latent fire can be ignited (expressed) by external friction. Similarly, śukra (in males) that is spread throughout the body, liquefies just like ghee stored in a new earthen pot (a new earthen pot absorbs ghee) melts53 or just as water comes out from a cloth when squeezed54. The reason for liquefaction is association of women (just like ghee melts in presence of fire55), especially during niṣeka or sexual union.

The characteristics of a clean and pure śukra is being smooth, greasy, slippery and alkaline in nature, which does not create a burning sensation in testes and which is white like a crystal56. In its state of excellence, śukra is said to be composed of va̅yu (air element), agni (ﬁre element), jala (water element) and prthvi (earth element) in equal amounts. Śukra is also said to be composed of the six tastes or ṣaḍ rasa57 (The six types of tastes are: madhu (sweet), katva (bitter), a̅mla (sour), lavaṇa (salty), tikta (hot) and kaṣa̅ya or astringent).

In conclusion, the ṛtu ka̅la or the fertile period is from 4th day of rajasrava up to 16th day (in total 12 days)58. From 16th day to next rajasrava is known as ṛtu-vyatitaka̅la.

Conception does not occur in ṛtu-vyatitaka̅la. Thus, for a woman, entire period of one month is divided into rajasrava (ﬁrst 4-7 days from onset of rajasrava), ṛtu ka̅la (4th to 16th days, i.e., a total of 12 days) and ṛtu- vyatitaka̅la (17th to 28th day, i.e., a total of 11 days).

After conception the menstrual discharge ceases. This break in the menstrual cycle continues till delivery of the baby (due to embryo pressing on and closing the raja-srota or the channels) until the exclusive breast feeding of the child (due to channeling of the a̅rtava towards breast for production of breast milk). But after the exclusive breast feeding is stopped, for example after 6 months or so, then the menstruation cycle returns. This continues up to 45-50 years of age of a woman after which there is no more periods for women. As mentioned before, this stage is known as menopause or stage of vriddha-stri̅ (elderly woman). Menstruation pauses due to decline in the a̅rtava-upadha̅tu. This decline in a̅rtava is known as upadha̅tu-kṣaya (just as other upadha̅tus like teeth, hairs, decline with age). This indicates that after menopause, the ability to conceive a child is lost.

Let us discuss two other topics, yoni (female generative organ) and liṅga (male generative organ). As Śrila Bhaktisiddha̅nta Sarasvati Ṭha̅kura explains, the discussion on these topics may seem indecorous to an unscientiﬁc mind but to a devotee it is wholesome and of abiding value59 due to its relation to the grand plan of the Supreme Personality of Godhead, Śri Kṛṣṇa.

“There is a speciﬁc plan being carried out in this material world. What is this plan? This cosmic manifestation is a chance for the conditioned souls to go back to Godhead, back to (our true) home. As long as they have the domineering mentality which makes them try to lord it over material nature, they are conditioned. But anyone who can understand the plan of the Supreme Lord and cultivate Kṛsṇa consciousness is most intelligent.” (Śrila Prabhupa̅da, Purport to Śrimad Bhagavad-gi̅ta̅, 11.33)

Yoni is said to resemble the hollow of conch shell and possesses three whorls. Yoni forms the ﬁrst whorl, cervix the second whorl and garbha̅śaya the third whorl60. Just like a lotus ﬂower closes after sun-set, similarly after ṛtu ka̅la the yoni of woman gets constricted and does not accept śukra into its inner components i.e. garbha̅śaya61.

When we speak of the male generative organ-liṅga, and the female generative organ-yoni, the pleasure of sexual union of both these generative organs is what is reﬂected in our minds. The reason is that the generative organs are created by the will of the Supreme Lord in such a way that the parts of the liṅga and yoni generate a sort of material pleasure, without which there is no impetus for creation.

“No one would have taken the trouble to maintain children if there were no taste of heavenly nectar by means of sexual intercourse. This material world is created to give the conditioned souls a chance for rejuvenation for going back home, back to Godhead, and therefore generation of the living being is necessary for upkeep of the purpose of creation. Sexual pleasure is an impetus for such action, and as such one can even serve the Lord in the act of such sexual pleasure. The service is counted when the children born of such sexual pleasure are properly trained in God consciousness…One can beget hundreds of children and enjoy the celestial pleasure of sexual intercourse, provided he is able to train the children in God consciousness.(Śrila Prabhupa̅da, Purport to Śrimad Bha̅gavatam, 2.10.26)

So, in fact, the Supreme Lord is the creator of the liṅga and yoni and the pleasure attached to them. This is corroborated by the statement of Śrimad Bha̅gavatam,

nirabhidyata śiśno vai praja̅nanda̅mṛta̅rthinaḥ upastha a̅si̅t ka̅ma̅na̅ṁ priyaṁ tad-ubhaya̅śrayam Thereupon, for sexual pleasure, begetting offspring and tasting heavenly nectar (of sexual pleasure), the Lord developed the genitals, and thus there is the genital organ and its controlling deity, the Praja̅pati. The object of sexual pleasure and the controlling deity are under the control of the Lord. (Śrimad Bha̅gavatam, 2.10.26)

The seed of the sex desire is said to be a perverted reflection of the seed of the original creative desire of the spiritual world62. The perversion in humans (and other species) is nothing but the desire to gratify one’s own senses known as ka̅ma (lust). While, the pure cognition of this sex desire is the desire to please the senses of Lord Kṛṣṇa, known as prema (love)63. This pure cognition exists in Goloka or Vaikunṭha (spiritual world) which is the seed of creative amorous desire64. Such pure cognition is beyond the imagination of a materially afflicted soul. Either we develop this pure cognition or we are under the influence of the illusory and perverted sexual pleasure of this world which is binding65. However, to develop this pure cognition, the very same sexual energy when engaged in higher taste66 of chanting the holy names of Kṛṣṇa, is far more rewarding pleasure67 compared to sexual pleasure68.

Therefore, Sana̅tana dharma is based on developing this pure cognition and erasing of the perverted desires. This is also a reason why Sana̅tana dharma does not encourage certain practices such as circumcision69 (circumcision means to cut the foreskin of the linga done usually to not allow deposits or mala to be formed. The mala gives out a repulsive odor discouraging sex. However, the mala gets washed away with a proper bath).

Having now discussed, ṛtu ka̅la, ba̅hya-a̅rtava, śoṇita, śukra, yoni and liṅga, let us now deﬁne conception or garbha. 44 bhu̅ta̅na̅ṁ sa viśuddhaye bhu̅my-ambu-druma-yoṣidbhyaś caturdha̅ vyabhajad dhariḥ, (Śrimad Bha̅gavatam, 6.9.6) 45 nipa̅ta̅t eva gṛhna̅ti ra̅gaṁ va̅so yatha̅ malam, dhṛuvaṁ garbhaṁ tatha̅ bi̅jaṁ kṣetra bi̅jam upaskṛtam (Charaka saṁhita̅) 46 rajaḥ praseka̅t na̅ri̅ṇa̅ṁ ma̅si ma̅si viśudhyati tasma̅nna pramehanti striya̅ḥ (Charaka saṁhita̅) 47 stanyam rajo vasa swedo dantaḥ keśaḥ tathaiva ca ojha ca dha̅tuna̅ṁ krama̅t sapta upadha̅tavaḥ, (Bha̅vamiśra.Pu, 3-212) and rasa̅t stanyam tato raktamsṛjaḥ, (Charaka saṁhita, Chikitsa̅stha̅na, 15.17) 48 ta ete sari̅radha̅rana̅t dha̅tava iti ucyate, (Suśruta saṁhita, Su̅trastha̅na, 14.20) 49 deva̅ huta̅śanapra̅ṇa̅ḥ pra̅ṇognermadhusu̅danaḥ, (Hari vaṁśa Pu̅ra̅ṇa, Harivaṁśa parva, 40.48) 50 sarvatra̅nugatam dehe śukram samsparśane yatha̅ (Charaka saṁhita, Chikitsa̅stha̅na, 2.4.46) 51 Aṣṭa̅ṅga hṛidayaṁ, Śa̅ri̅rastha̅na, 1.5 52 yatha̅ ca puṣpamadhye phalanivṛddhaṁ sasu̅kṣmamasti na ca upalabhyate, yatha̅ agni da̅ruṣe sarvagate prayatna̅bhavat nopalabyate tatha̅ stri̅ pumsayo, śonitaśukre ka̅lavi̅kṣa swakarma vi̅kṣa ca bhavata̅, (Kaśyapa saṁhita, ja̅tisu̅triya śari̅raṁ) 53 tena̅sravati tat śukram navata kumbha̅di vodakaṁ (Charaka saṁhita, Chikitsastha̅na, 15.33) 54 śukram pracyavate stha̅na̅jjala ma̅rdrapata̅diva(Charaka saṁhita, Chikitsastha̅na, 2.4.47) 55 tapta̅ñgara sama̅ na̅ri ghṛthakumbha samaḥ puma̅n, (Bha̅vapraka̅śika) 56 snigdhaṁ dhanaṁ picchalaṁ ca madhuraṁ ca avida̅hi ca, retaḥ śuddhaṁ vija̅ni̅ya̅t śvetaṁ sphaṭika sannibham, (Suśruta saṁhita) 57 śukram tadasya pravadanti dhira̅ yadv̅iyate garbhasamudbhava̅ya vayvagnibhumyabguṇa pa̅davattat ṣaḍbhyo rasebhyaḥ prabhavasca tasya (Charaka saṁhita, Śa̅rirastha̅na, 2.4) 58 ṛtuḥ sva̅bha̅vikaḥ striṇa̅ṁ ra̅trayaḥ smrta̅ḥ, caturbhir itaraiḥ saghraṁ ahobhiḥ siddhi garhitaiḥ (Manu smṛti, 3.55) 59 Śrila Bhaktisiddha̅nta Sarasvati Ṭḥa̅kura, Purport to Brahma saṁhita, 5.9 60 nabhya̅kṛti yoniḥ strya̅varta sa praki̅rtita̅, (Charaka saṁhita) 61 padma sañkocamaya̅ti dine̅ti̅te yatha̅ tatha̅ ṛta̅vati̅te yoniḥ saśukraṁ na̅ntaḥ prati̅cchati, (Charaka saṁhita) 62 ka̅mo bi̅jaṁ mahad hareḥ, Śri Brahma-saṁhita̅, 5.8 63 a̅tmendriya-pri̅ti-va̅ñcha̅—ta̅re bali ‘ka̅ma’ kṛṣṇendriya-pri̅ti-iccha̅ dhare ‘prema’ na̅ma (Śri Caitanya carita̅ṁrta, A̅ di-li̅la, 4.165) Ś Ś 64 Śrila Bhaktisiddha̅nta Sarasvati Tha̅kura, purport to (Śri Brahma-saṁhita̅, 5.8) 65 puṁsaḥ striya̅ mithun̅i-bha̅vam etaṁ tayor mitho hṛdaya-granthim a̅huḥ (Śrimad Bha̅gavatam, 5.5.8) 66 viṣaya̅ vinivartante nira̅ha̅rasya dehinaḥ rasa-varjaṁ raso ‘py asya paraṁ dṛṣṭva̅ nivartate (Śrimad Bhagavad-gi̅ta̅, 2.59) 67 tattva-vastu—kṛṣṇa, kṛṣṇa -bhakti, prema-ru̅pa na̅ma-saṅki̅rtana—saba a̅nanda-svaru̅pa (Chaitanya charitamrta, Adi, 1.96) 68 yan maithuna̅di-gṛhamedhi-sukhaṁ hi tucchaṁ kanḍu̅yanena karayor iva duḥkha-duḥkham tṛpyanti neha kṛpaṇa̅ bahu-duḥkha-bha̅jaṁ kaṇḍu̅tivan manasijaṁ viśaheta dhi̅raḥ (Śrimad Bha̅gavatam, 7.9.45) 69 Śrila Prabhupa̅da, Letter, Sept.30, 1975

Deﬁning Garbha :

Conjunction of śukra, śoṇita and ji̅va is known as garbha70. Factors responsible for conception of garbha are explained in Śuśruta saṁhita̅ as follows:

dhruvaṁ caturṇa̅ṁ sannidhya̅ya̅t garbhaḥ sya̅t vidhi pu̅rvakaḥ ṛtu kśetra ambu bi̅ja̅ṇa̅ṁ saṁgrya̅t ankuro yatha̅ Just as with the harmonious, cohesive, union of weather, soil, water and seed brings life to a seed-bud; similarly the proper union of the male and female results in the birth of a child.

jīvo dharmasamāyuktaḥ śīghraṁ retastvam āgataḥ strīṇāṁ puṣpaṁ samāsādya sūte kālena bhārata Carrying the results of its previous acts, the ji̅va quickly enters śukra (semen). By utilizing the functional ﬂow of women (a̅rtava), the ji̅va get conceived and takes birth in due course of time (Maha̅bha̅rata, Anuśa̅sana Parva, 111)

Therefore, formation of garbha or embryo is certainly possible only if the following factors are present: Ṛtu: or fertile period for conception; Kśetra: healthy womb (garbha̅śaya, including śoṇita); Ambu: or the a̅rtava, which is rasa dha̅tu as explained earlier and is responsible for nourishment of the garbha through nutritious food consumed by the mother; Bi̅ja: The healthy sperm or the śukra of the man. The garbha is actually the nutrient fraction of śukra (male and female bi̅ja)71.

With the above factors in place, the ji̅va or the soul, under the supervision of the Supreme Lord takes shelter in the womb. This is explained in Śrimad Bha̅gavatam:

karmaṇa̅ daiva-netrena jantur dehopapattaye striya̅ḥ praviṣṭa udaraṁ puṁso retaḥ-kaṇa̅śrayaḥ The Personality of Godhead said: Under the supervision of the Supreme Lord and according to the result of his work, the soul, is made to enter into the womb of a woman through the particle of male semen to assume a particular type of body. (Śrimad Bha̅gavatam, 3.31.1)

The union of the soul within the womb is explained in Charaka saṁhita (Śa̅ri̅rastha̅na, 4.8,9): tatra pu̅rvaṁ cetana̅dha̅tuḥ satvakaraṇo guṇagrahaṇa̅ya pravarte tatha̅ dehagrahaṇopi pravartama̅naḥ pu̅rvatarama̅ka̅śamevopadatte tataḥ krameṇa vyaktataraguṇa̅n dha̅tu̅n va̅yva̅dikaṁscaturaḥ sa sarvaguṇava̅n garbhatvama̅pannaḥ First of all the souls endowed with mental faculty unites with the maha̅bhu̅tas. Then, it unites with a̅ka̅śa (ether) element and successively with other maha̅bhu̅tas (i.e., with va̅yu or air element; agni or ﬁre element; apo or water element; and ﬁnally, bhu̅mi or earth element). Empowered by all their attributes, the soul takes the form of an embryo.

The conclusion is that, everything takes place under the supervision of the Supreme Lord. Material nature supplies the body, but it does so under the direction of the Supersoul. There is no possibility of creating a living entity without the presence of the soul simply by sexual intercourse.

The description of development of the embryo, extracted from Śrimad Bha̅gavatam, is provided in “APPENDIX – 4”. 70 śukraśoṇitaji̅vasaṁyoge tu khalu kukshigate garbhasaṁjña̅ bhavati (Charaka saṁhita, Śa̅rirastha̅na, 4.5) 71 śukra̅dgarbhaḥ prasa̅dajaḥ, (Charaka saṁhita, Chikitsa̅stha̅na, 15.16)

Factors that determine health, character and gender of the child :

Factors that determine the health and character of the child: The physical health of the conceived child depends upon the puriﬁcation and quality of the factors mentioned in previous section such as Ṛtu, Kśetra, Ambu, and Bi̅ja. Puriﬁcation of these factors will lead to a healthy conception.

For a woman with regular menstrual cycles, the kṣetra purification automatically occurs. Pure ṛtu is already defined in the previous section. If the ṛtu is irregular; with excessive bleeding or less and painful bleeding; or with excessive white secretion (known as pradar or leucorrhoea); then, one should undergo purificatory treatment under the supervision of a doctor. Consuming a little quantity, equivalent to two grains of rice of swarṇa bhasma, roupya bhasma or ta̅mra bhasma72 under the supervision of the doctor is also said to help in the purificatory treatment.

The next item is Ambu, or nourishing food consumed by woman. Just as a seed sprouts and grows only in soil which is watered, similarly, the garbha develops, if it is provided with nourishment. This water is in fact the blood flow. Until conception happens, the blood flow or the raja, as explained in the previous section, is for the purification of the womb. With conception, the blood is now diverted for the nourishment of the garbha as well as readying the breasts for breast milk. Therefore, prior to the conception, during pregnancy and after delivery of the child, the regimen to be followed by the mother is a very detailed subject matter. An attempt has been made to cover topics related to pre-conception diet as well as the pregnancy diet in later chapters.

The next item is bi̅ja or śukra. The healthy status of śukra is based on the nourishing lacto-vegetarian diet consumed by the man. In other words, śukra is pure only when they are produced out of the materials having all six tastes. Substances having sweet taste no doubt produce śukra and those having sour taste destroy them. But this happens only if such substances are used extensively73. In A̅yurveda, the medicine: ‘Shila̅jit’ (an exudation from layers of rocks found in Himalayan mountains) is recommended as an excellent cure for purifying the sperm. ‘Chyavanapra̅śa’ containing ji̅vaka, riśabhaka, k̅akoli, kṣi̅r, mudgaparṇi, ma̅sparṇi, meda, vṛddh, da̅ru and culing is also considered as a good medicine. Also, diet containing milk, ghee, rice and barley should be consumed. Milk mixed with jaggery and with a spoon of ghee, increases the sperm count and also puriﬁes it.

In conclusion, śukra̅sruga̅tmaśayaka̅la sampad yasyopaca̅raśca hitaistatha̅nnaiḥ garbhaśca ka̅le ca sukhi sukhaṁ ca sanja̅yate saṁparipu̅rṇadehaḥ Thus, if a puriﬁed śukra and śoṇita, garbha̅ṣaya are in excellent condition, and if the timings of union is an excellent condition (based on astrological guidelines), and if the pregnant mother takes wholesome diet during pregnancy, then a healthy child gets delivered easily without pain. (Charaka saṁhita̅)

A̅yurvedic texts also describe six factors for conceiving a healthy progeny: Ma̅tṛaja (maternal), Pitṛaja (paternal), A̅ tmaja (Soul), Rasaja (Nutritional), Sa̅tmyaja (Wholesomeness) and Sa̅ttvaja (Psych/mind). The combination of these factors is a must for a healthy progeny74.

These six factors are also the sources for various traits received by the child. Let us discuss these derived factors.

Factors in the child derived from mother (Ma̅tṛaja or maternal) are: skin, blood, ﬂesh, fat, umbilicus, heart, lungs, liver, spleen, kidneys, bladder, rectum, stomach, colon, upper and lower parts of anus, small intestine, mesentry (tissues that attach organs to the body wall) and omentum (tissue that surrounds abdominal organs)75.

Factors derived from father (pitṛaja or paternal) are: hair on the head, hair of the face, nail, small hairs of the body, teeth, bones, veins, ligaments, arteries and śukra76.

Factors derived from the unborn soul (A̅ tmaja) are: Taking birth in a particular womb, life span, self-realization, mind, senses, to take things into the body and excrete out of the body, stimulation and sustenance of sense organs, characteristic shape, voice, nature determining a varṇa or natural inclination towards a particular social occupation, complexion of the individual, desire for happiness and sorrow, liking and disliking, consciousness, courage, intellect, memory, egoism and efforts77. All these aspects are derived from a particular soul attracted to take shelter in the womb under the supervision of the Supreme Lord as explained earlier.

This is also explained in Śrimad Bha̅gavatam as follows:

labdhva̅ nimittam avyaktaṁ vyakta̅vyaktaṁ bhavaty uta yatha̅-yoni yatha̅-bi̅jaṁ svabha̅vena bali̅yasa̅ The fruitive activities a living being performs, whether pious or impious, are the unseen cause for the fulﬁllment of his desires. This unseen cause is the root for the living entity’s different bodies. Because of his intense desire, the living entity takes birth in a particular family and receives a body which is either like that of his mother or like that of his father. The gross and subtle bodies are created according to his desire. (Śrimad Bha̅gavatam, 6.1.55)

vrajaṁs tiṣṭhan padaikena yathaivaikena gacchati yatha̅ tṛṇa-jalaukaivaṁ dehi̅ karma-gatiṁ gataḥ Just as a person traveling on the road rests one foot on the ground and then lifts the other, or as a worm on a vegetable transfers itself to one leaf and then gives up the previous one, the conditioned soul takes shelter of another body and then gives up the one he had before. (Śrimad Bha̅gavatam, 10.1.40)

And also in Śrimad Bhagavad-gi̅ta̅,

yaṁ yaṁ va̅pi smaran bha̅vaṁ tyajaty ante kalevaram taṁ tam evaiti kaunteya sada̅ tad-bha̅va-bha̅vitaḥ “Whatever state of being one remembers when he quits his body, that state he will attain without fail.” (Śrimad Bhagavad-gi̅ta̅, 8.6)

Factors derived from Wholesomeness or Sa̅tmyaja are:

Freedom from diseases, freedom from laziness, freedom from greed, clarity of senses, excellence of voice, excellence of complexion, excellence of genital organs or seeds, and excellence of vigor78.

Sa̅tmya or wholesomeness is the result of parents getting habituated to food, drinks, activities, etc. This habituation gets reﬂected in the progeny too. It is said, ‘Habits die hard’, in other words, it is difﬁcult to change the habits in old age when in fact it was supposed to be molded at tender age. Many unwholesome habits of irregular and unwholesome food consumption, lack of exercise, lack of studying religious scriptures, lack of healthy habits, etc can at once be mitigated and corrected even at the advanced age by the power of chanting the holy name of God, Hare Kṛṣṇa79 and association of devotees of the Supreme Lord80.

Sa̅tmaya bha̅va is an important factor inﬂuencing healthy pregnancy81. Sa̅tmya bha̅va also inﬂuences the characteristics of each component of the progeny based on the characteristics of each part of the body of parents82.

Having a good sa̅tmya bha̅va means that all the doṣa̅s are balanced. This is important because prakṛti (bodily constitution) of the child is determined by doṣas (imbalance of kapha, pitta and va̅ta) of the parents. Doṣa̅s in parents affect śukra and śoṇita at the time of Garbha̅dha̅na. If the couple follow proper regimen and puriﬁcatory processes before Garbha̅dha̅na, then the child will have a prakṛti that of well maintained equilibrium of doṣas. Such equilibrium of doṣas is a great gift to the child for disease will be unheard of in such a situation83. The appropriate regimen for an excellent sa̅tmya bha̅va is described in the chapter dealing with ‘Vows and Preparations related to Vedic Family Planning’.

The next is Rasaja bha̅va. Factors derived from rasaja are: Manifestation, growth in height and weight, sustenance of life itself, satisfaction, nourishment and enthusiasm84. The conception happens due to rasa or the digestive product of the mother. Without rasa, even the mother will not be able to survive let alone the formation of the fetus in her womb85. Proper nourishment of the pregnant mother is necessary of the birth of a healthy child.

As the saying goes, ‘We are what we eat and what she ate (during pregnancy)’ ﬁts here. Thus, the regimen for a pregnant mother should be followed for a healthy and eventless conception as well as for the birth of a healthy child. This regimen has been covered in a section, named Pregnancy diet in the later chapter.

The next factor that the conceived child derives is, Sa̅ttavaja bha̅va.

Sa̅ttvaja bha̅va means the factor of mind. Mind is a constant companion of the soul until the soul is conditioned in this material world86. In fact, the mind is the connecting link between the soul and the body87. The soul is conditioned due to its desires for enjoyment and control, although in reality both are not possible independently (without sanction and support of the Supersoul)88. The mind accompanying the soul carries the psychological endowments and strong impressions of previous lives. The aspects derived from the impressions of the mind are: likings, conduct, purity, enmity, memory, attachment, detachment, enviousness, valor, fear, anger, drowsiness, enthusiasm, sharpness, softness, seriousness, instability and such other manifestations of the mind. All of them might not be manifested at the same time89.

It is very interesting to note that an individual is known as to be sa̅ttvika, ra̅jasika or ta̅masika in nature, based on the mental condition. The mental condition of every individual varies continuously. Sometimes, it is ra̅jasika, sometimes, sa̅ttvika and sometimes ta̅masika90. But in spite of ever changing state of mind, there is one and only one quality that predominates in an individual. The A̅ charyas explain that the mind of a person is qualiﬁed (to be sa̅ttvika, ra̅jasika or ta̅masika) on the basis of the type of his repeated action. It is so because that quality must be predominating in him91. The predominance is judged by the frequency of a given quality in an individual and other two qualities would be treated as exceptions.

In Charaka saṁhita̅ (Śa̅rirastha̅na, 8.16), it is mentioned:

satva vaiśoṣyaka̅rani punasteṣa̅ṁ teṣa̅ṁ pra̅ṇina̅ṁ ma̅ta̅pitṛsatva̅nya antarvatnya̅ḥ śrutayaśca̅bhikṣaṇaṁ svocitaṁ ca karma sattva viśeṣa̅bhya̅sa ca iti The state of the mental faculty of the child depends upon: the mental faculty of parents; the sounds (music etc.,) heard repeatedly by the pregnant woman; actions performed by the ji̅va in its previous life; and frequent desires or habits by the ji̅va in its previous life.

Especially the factor of mental condition during conception is brought out in Charaka saṁhita̅, (Śa̅rirastha̅na, 2.24):

garbhopapattau tu manaḥ stri̅ya yaṁ jantuṁ vrajettatsadṛṣaṁ prasu̅te The child resembles those things which the mother thinks in her mind during conception.

The following quotes show the importance of the mental condition of parents during conception.

It is to be remembered that the mind of Kaśyapa Muni was not in order when he conceived the two sons, Hiraṇya̅kṣa and Hiraṇyakaśipu. Therefore the semen he discharged was simultaneously extremely powerful and mixed with the quality of anger. It is to be concluded that while conceiving a child one’s mind must be very sober and devotional. For this purpose the Garbha̅dha̅na-saṁska̅ra is recommended in the Vedic scriptures. If the mind of the father is not sober, the semen discharged will not be very good. Thus the living entity, wrapped in the matter produced from the father and mother, will be demoniac like Hiraṇya̅kṣa and Hiraṇyakaśipu. The conditions of conception are to be carefully studied. This is a very great science. (Śrila Prabhupada, purport to Śrimad Bhagavatam, 3.16.35, Birth of Hiraṇya̅kṣa and Hiraṇyakaśipu)

Although instrumentally the son is born with the aid of the genitals, he is actually born from within the heart. According to the heart’s situation, the semen takes the form of a body (Technically, semen is of kapha quality and the seat of kapha is heart92). Therefore according to the Vedic system, when one begets a child his heart should be puriﬁed through the ritualistic ceremony known as Garbha̅dha̅na. Ṛṣabhadeva’s heart was always uncontaminated and spiritual. Consequently all the sons born from the heart of Ṛṣabhadeva were spiritually inclined. (Śrila Prabhupada, purport to Śrimad Bhagavatam, 5.5.20, Lord Ṛṣabhadeva’s teachings to His Sons)

Before begetting a child, one has to sanctify his perplexed mind. When the parents engage their minds in the lotus feet of the Lord and in such a state the child is born, naturally good devotee children come; when the society is full of such good population, there is no trouble from demoniac mentalities. (Śrila Prabhupada, purport to Śrimad Bhagavatam, 3.20.28)

The mental state of the father and mother before sex will certainly affect the mentality of the child to be begotten. A child who is begotten out of lust may not turn out as the parent’s desire. As stated in the śa̅stras, yatha̅ yonir yatha̅ bi̅jam. Yatha̅ yoni indicates the mother, and yatha̅ bi̅jam indicates the father. If the mental state of the parents is prepared before they have sex, the child which they will beget will certainly reflect their mental condition. It is therefore understood by the words a̅tma-sammata̅n that both Pṛthu Maha̅ra̅ja and Arci underwent the Garbha̅dha̅na purificatory process before begetting children, and thus they begot all their sons according to their desires and purified mental states. (Śrila Prabhupada, purport to Śrimad Bhagavatam, 4.22.53)

According to the Vedic system, therefore, before a child is conceived, the Garbha̅dha̅na-saṁska̅ra is performed. This ceremony molds the mentality of the father in such a way that when he plants his seed in the womb of his wife, he will beget a child whose mind will be completely saturated with a devotional attitude. (Śrila Prabhupada, purport to Śrimad Bhagavatam, 5.2.2)

Finally, the character of the child is also dependent upon the time of conception:

Time of conception or śubha lagna is said to determine the character of the child conceived. Vedic scriptures have laid down sound principles with regard to determination of the time for conception. This will be presented in easy to follow format in the next chapter. Conception at improper time can be disastrous. This is explained in Śrimad Bha̅gavatam:

Lord Śiva, being very kind to the ghosts, sees that although they are condemned, they get physical bodies. He places them into the wombs of women who indulge in sexual intercourse regardless of the restrictions on time and circumstance. (Śrila Prabhupa̅da, Śrimad Bha̅gavatam, 3.14.24-25)

This topic is discussed in detail in the next chapter.

Factors that determine the gender of the child:

Gender of the conceived child depends upon the following factors: a. Quantity of śukra contributed by the husband into the womb of the wife. b. Odd or even day of the ṛtu ka̅la c. Nakṣatra d. The svara, i.e., breathing in left nostril (iḍa̅ na̅ḍi) for wife and in the right nostril (piṅgaḷa na̅ḍi) for the husband.

The primary factor that determines the gender of the child is the quantity of śukra. The day of the ṛtu ka̅la, nakṣatra and svara are secondary factors. It is said in Manu smṛti as follows:

puma̅n puṁsodhike shukle stri bhavatya̅dhike striyaḥ | same apuma̅n puṁstri̅yau va̅ kśiṇe alpe ca viparyayaḥ || A male child is produced by a greater quantity of male seed; a female child by the prevalence of the female secretion in greater quantity; if both are equal, then a hermaphrodite child is produced or a boy and a girl as twins; while if both the secretions are weak or deﬁcient in quantity, then there will be a failure of conception. (Manu smṛti 3.49)

In Brihaspati smṛti, it is said: striyo rajodhike stri sya̅t pumaṁcchukla̅dhike bhavet | tasma̅t shukla vivrdya̅rthaṁ vrṣyaṁ snigdhaṁ ca bhakṣayet || laghva̅ha̅raṁ striyaṁ kurya̅deva sañjanayetsutaṁ | iti | vrṣyaṁ vi̅ryavṛiddhikaraṁ dravyaṁ || With increase of female secretion a female child is born while increase in male secretion or semen, male child is born. Thus, to obtain a male child the deﬁnitive way is to increase the male secretion or semen of the man by the man consuming fatty foods and vṛṣya preparations. Vṛṣya preparation is that which increases the semen of the man. The wife should consume non-fatty foods.

The conception of twins with both male and female secretions being in equal quantity is explained in Yamala:

yadi saṁyogaka̅le tu puruśo ra̅gamohitaḥ | dvidha̅ samutsrujet śuklaṁ yamalaṁ tatra ja̅yate || If the man is excessively attracted by sexual desire during sexual intercourse, then the semen during ejaculation divides into two parts and results in conception of twin babies in the womb.

The secondary factor for gender determination of the child is the odd or even day of the ṛtu ka̅la.

In Charaka saṁhita̅ (Śa̅rirastha̅na, 8.5)

tasmin yugma̅su sama̅su ra̅triṣu samviśed gacchet | yadi putra̅rthi bhavati kanya̅rthi tvayugma̅su|| For conception of a male the husband must approach the wife on even nights (6, 8, 10, 12, 14, 16) while odd for conceiving a girl child (5, 9, 15).

Śrila Vya̅sadeva has more elaborately described the probable predominant character of a child based on the conception on an odd day or on an even day.

ra̅trau caturthya̅ṁ putrassya̅d alpa̅yurdhana varjitaḥ | pancabhya̅ṁ putra̅ṇi na̅ri ṣaṣṭabhya̅m putra̅su madhyamaḥ || sapta̅bhya̅ṁ praja̅ yośit asṭa̅bhya̅ṁ ̅iśvara smrtaḥ| nava̅bhya̅ṁ subhaga̅ na̅ri daśa̅bhya̅m ca paraḥ puma̅n || ekadaśa̅ya̅ṁ adharmya̅ stri dva̅daśa̅bhya̅ṁ puruṣottamaḥ | trayodaśya̅ṁ suta̅ tatra varṇa saṅkara ka̅riṇi || dharmadhvajaḥ krtangasya̅t a̅tmavedi drḍavrtaḥ | praja̅yate caturdaṣa̅bhyam ganaughairjagatipatiḥ || ra̅japatni̅ maha̅bha̅ga̅ rajavamśa gata̅ tatha̅ | ja̅yate pancadaśa̅ya̅ṁ tu bahuputra̅ pativrata̅ || vidya̅lakśaṇa sampannaḥ satyava̅di jitendriyaḥ | a̅śraya sarvabhu̅ta̅na̅ṁ ṣoḍaṣya̅ṁ ja̅yate puma̅n|| iti vadan ahni garbha̅dha̅naniśedhama̅ḥ | The union on the 4th night gives a son who will have premature death, the union on th 5th night gives an average daughter, the 6th night an average son, the 7th night a childless daughter, the 8th night a son with qualities of ̅Iśvara (supreme controller), the 9th a good daughter, the 10th night a son with qualities of Parama̅tma, the 11th night a daughter who does wrong deeds, the 12th night a son like Puruśottama, the 13th night a prostitute girl, the 14th night an austere son who has knowledge of dharma and a̅tma jña̅na, the 15th night a daughter who will have comfortable life, many children and loved by her husband, the 16th night a son who will love and help all living creatures.

The tertiary factor is the nakṣatra̅. Nakṣatra̅s are classiﬁed as masculine and feminine. Union or niṣeka in a masculine nakṣatra̅s helps (though not an absolute factor as we will see in the next chapter) to conceive a male child and niṣeka in a feminine nakṣatra helps to conceive a female child. The group of male nakṣatra̅s are: Aśvini, Bharaṇi, Puṣya, Rohiṇi, Mu̅la, Aśleśa, Ma̅gha, Uttara pha̅lguṇi, Swa̅ti, Viśa̅kha, Jyestha, Pu̅rva a̅śa̅ḍha, Pu̅rva bhadra and Uttara a̅śa̅ḍha. The group of female nakṣatra̅s are: Śatabhi̅ṣa, Revati, Kṛttika̅, Mṛgaśira, A̅ rdra, Punarvasu, Pu̅rva pha̅lguṇi, Uttara bhadra, Hasta, Chitra, Śravaṇa and Dhaniṣṭha.

The last factor is the svara or the active side of the nostril. Let us understand the concept of svara:

There is a ﬁxed periodic rhythm of breathing. Sometimes it is through the left nostril (known as iḍa̅ svara); sometimes through right nostril (known as piṅgaḷa svara); and at other times through both the nostrils (known as suśumna svara). This rhythm exists as if there is a separation in the respiratory system with a thin membrane. But there is no such separating membrane. This subject matter has been discussed in detail in our earlier publication titled – ‘Nimitta-Jña̅na, The Art of Foretelling Events’.

As far as the Garbha̅dhana-saṁska̅ra is concerned, it is mentioned in Śiva svarodaya scripture that for conception of a male child, the mother must lie down on the right side, as a result of which she will start breathing through her left nostril and the father must lie down on the left side, so that he breathes through the right nostril. If this is otherwise, then the conception might lead to a female child. The movement of the testicles as well as the female gonad system motivated by va̅ta or air is said to have a connection with the svara movement in the body.

There are other factors that inﬂuence the conception of a particular gender: They are, chanting of mantras, following of vratas or vows and blessings of spiritual master and elders. They are equally important factors as above.

In Ka̅lapraka̅śika̅ text (8.3), it is mentioned,

nityam astottaraśatam japan putram ava̅pnuya̅t | viṣṇuryonim tatha̅ japtva̅ stri̅yaṁ gacchet suputrava̅n || To obtain a son, the husband should chant every day the Kṛṣṇa Aśtottaraśata stotraṁ and before approaching the wife for Garbha̅dha̅na-saṁska̅ra, the husband should chant the Viṣṇuyoni su̅kta prayers.

The Kṛṣṇa Aśtottaraśata stotra prayers as told by Śri Na̅rada Muni in Śri Na̅rada Pancara̅tra is given in “APPENDIX – 6”.

It is important that a family has both male as well as female children. This topic is discussed little more elaborately in the chapter, ‘Vows and preparations related to Vedic Family Planning’ under the section, ‘Putrotpatti vrata’.

This concludes the ﬁrst chapter ‘Concepts of Vedic Family Planning’.

72 suvarṇasya rupyakasya ca ta̅mrasya ca̅jya sammiśre pi̅te śuddhe kṣetre bheṣaj yoga̅t bhaved garbhaḥ 73 Charaka saṁhita, Śa̅rirastha̅na, 2.4 74 sukhena ja̅yate samudaya̅deṣa̅ṁ bha̅va̅na̅ṁ ma̅trjaśca̅yaṁ garbhaḥ pitṛjaśca̅tmajaśca sa̅tmyajaśca rasajaśca asti ca khalu satvamaupapa̅dukam iti hova̅ca bhagava̅n atreyaḥ (Charaka saṁhita, Śa̅rirastha̅na, 3.3) 75 tvak ca lohitam ca ma̅ṁsam ca medaśca na̅bhiśca hṛdayam ca kloma ca yakrcca pli̅ha̅ ca vṛkkau ca vastiśca puri̅ṣadha̅naṁ ca ma̅śayaśca pakva̅śayaścettaragudaṁ ca a̅dha̅ragudaṁ ca kṣudrantraṁ ca sthul̅antram ca vapa̅ ca vapa̅vahanaṁ ca iti ma̅trja̅ni (Charaka saṁhita, Śa̅rirastha̅na, 3.6) 76 keśasmaśru nakhalomadanta̅sthisira̅ sna̅yudhamanyaḥ śukram ca iti ptṛja̅ni (Charaka saṁhita, Śa̅rirastha̅na, 3.7) 77 ta̅su ta̅su yoniṣutpattira̅yura̅tmajña̅naṁ mana indriya̅ṇi pra̅ṇa̅pa̅nau preraṇaṁ dha̅raṇama̅kṛtisvavarṇaviśeśa̅ḥ sukhaduhkheiccha̅dveṣau cetana̅dhrtibuddhiḥsmṛtirahanka̅raḥprayatna̅śceti, (Charaka saṁhita, Śa̅rirastha̅na, 3.10) 78 a̅rogyam ana̅lasyam alolupatvam indyiyaprasa̅daḥ svaravarṇabi̅jasampat praharṣabhu̅yastvam ca iti, (Charaka saṁhita, Śa̅rirastha̅na, 3.11) 79 harer na̅ma harer na̅ma harer na̅maiva kevalam kalau na̅sty eva na̅sty eva na̅sty eva gatir anyatha̅, (Chaitanya carita̅mṛta. A̅ di, 17.21) 80 sa̅dhu-saṅga, sa̅dhu-saṅga—sarva-śa̅stre kaya lava-ma̅tra sa̅dhu-saṅge sarva-siddhi haya (Chaitanya carita̅mṛta. Madhya, 22.54) 81 saḥ sa̅tmyarasopayoga̅t arogo bhavati abhivardhate samyak paca̅raścopaca̅ryama̅ṇaḥ (Saṁska̅ra Chandrika̅) 82 yasya yasya hi anga̅vayavasya bi̅je bi̅jabha̅gaḥ upatapto bhavati tasya tasya hi anga̅vayavasya vikṛtiru̅paja̅yate nopaja̅yate ca̅nupata̅pa̅t tasma̅t upayopapattiḥ (Saṁska̅ra Chandrika̅) 83 śukraśoṇitaprakrtiṁ ka̅lagarbha̅śayaprakṛtiṁ ma̅tura̅ha̅raviha̅raprakṛtim ca garbhaśari̅ramapekṣate yeta̅ni hi yena yena doṣeṇa̅dhikenaikena̅nekena va̅ samanubadhyante tena tena doṣeṇa garbhenubadhyate (Charaka saṁhita, Vima̅nasthana, 8.14) 84 śari̅rasyabhinivṛttirabhivṛddhiḥ pra̅ṇa̅nubandhastṛptiḥ puṣṭirutsa̅haśceti, (Charaka saṁhita̅, Śa̅rirastha̅na, 3.12) 85 rasajaśca̅yaṁ garbhaḥ na hi rasadṛte ma̅tuḥ pra̅ṇaya̅tra̅pi sya̅t kiṁ punargarbhajanma, (Charaka saṁhita̅, Śa̅rirastha̅na, 3.12) 86 mamaiva̅ṁśo ji̅va-loke ji̅va-bhu̅taḥ sana̅tanaḥ manaḥ-ṣaṣṭha̅ni̅ndriya̅ṇi prakṛti-stha̅ni karṣati, (Bhagavad-gi̅ta̅, 15.7) 87 asti khalu satvamaupa pa̅dukam, (Charaka saṁhita̅, Śa̅rirastha̅na, 3.13) 88 prakṛteḥ kriyama̅ṇa̅ni guṇaiḥ karma̅ṇi sarvaśaḥ ahaṅka̅ra-vimu̅ḍha̅tma̅ karta̅ham iti manyate, (Bhagavad-gi̅ta̅, 3.27) 89 bhaktiḥ śi̅la śauca dveśaḥ smṛtirmohastya̅go ma̅tsaryaṁ śauryaṁ bhayaṁ krodhastandrotsa̅hastaikṣaṇyaṁ ma̅rdavaṁ ga̅mbhi̅ryamanavasthitatvamityevama̅dayaśca̅nte, na̅na̅vidha̅ni khalu satva̅ni ta̅ni sarva̅ṇyekapuruṣe bhavanti na ca bhavantyekaka̅lam yekam tu prayovrtyaha, (Charaka saṁhita̅, Śa̅rirastha̅na, 3.13) 90 rajas tamaś ca̅bhibhu̅ya sattvaṁ bhavati bha̅rata rajaḥ sattvaṁ tamaś caiva tamaḥ sattvaṁ rajas tatha̅ (Śrimad Bhagavad-gi̅ta̅, 14.10) 91 yadguṇaṁ ca̅bhikṣṇaṁ puruśamanuvartate sattvaṁ tatsattvamevopadiśanti munayo bahulya̅nuśaya̅t, (Charaka saṁhita̅, Su̅trastha̅na, 8.6) 92 kaphavarge bhavet śukraṁ pittavarge ca śoṇitam, kaphasya hṛdayaṁ stha̅naṁ na̅bhya̅ṁ pittaṁ pratiṣṭhtam, (Hari vaṁśa Pura̅ṇa, Harivaṁśa parva, 40.32)

“Astronomical calculations of stellar influences upon a living being are not suppositions, but are factual, as confirmed in Śrimad Bha̅gavatam. Every living being is controlled by the laws of nature at every minute, just as a citizen is controlled by the influence of the state. The state laws are grossly observed, but the laws of material nature, being subtle to our gross understanding, cannot be experienced grossly… This suitable arrangement of astral influences is never a creation of man’s will, but is the arrangement of the superior management of the agency of the Supreme Lord. Of course, the arrangement is made according to the good or bad deeds of the living being. Herein lays the importance of pious acts performed by the living being. Only by pious acts can one be allowed to get good wealth, good education and beautiful features. The saṁska̅ras of the school of sana̅tana-dharma (man’s eternal engagement) are highly suitable for creating an atmosphere for taking advantage of good stellar influences, and therefore Garbha̅dha̅na-saṁska̅ra, or the first seedling purificatory process prescribed for the higher castes, is the beginning of all pious acts to receive a good pious and intelligent class of men in human society. There will be peace and prosperity in the world due to good and sane population only.” (Śrila Prabhupa̅da, purport to Śrimad Bha̅gavatam, 1.12.12)

CHAPTER TWO

Determining right day and time for conception

Having understood the basic concepts of Vedic Family Planning, let us now come to the topic of determining the right day and time for performing Garbha̅dha̅na-saṁska̅ra as described in smṛti śa̅stras, which are also the instructions of the Supreme Lord.

An important note: The rules for determining the date and time are based on the principles of jyotiṣya śa̅stra (Vedic Astrology). Jyotiṣya is a very intricate science with too many variant factors. It requires a great mastery and experience to get into the exact details. Still one jyotiṣa (astrologer) might differ from another due to the perspectives, experience and subject involved. The rules given in this chapter are simple to follow and yet obtain good results. However, if doubtful due to lack of experience, etc., it is recommended that one consult an experienced and reliable jyotiṣa

Vedic Family Planning recommends proper planning of the conception, based on the auspicious date, time, mental condition and physical health. The intent of the approach is to consciously seek to obtain a virtuous soul as progeny. Thus, Garbha̅dha̅na-saṁska̅ra is the seed of all reformatory programs in the human society. It is therefore recommended to be adopted by all.

As mentioned in the introduction of the book, many Vedic texts consider that, Garbha̅dha̅na-saṁska̅ra is to be performed only once for the ﬁrst time after marriage. However, vratas, chanting of mantras and determining right day time are very crucial for every sexual union.

Determining the right day

Determining the right day and time depends upon: a. Choice of the gender of the child to be conceived. b. Ṛtu ka̅la c. Auspicious date and time as per Jyotiṣya śa̅stra

Prolonged brahmacarya (which shall increase the quantity of śukra for Garbha̅dha̅na-saṁska̅ra) should be maintained to obtain a son. One should not indulge in acts that shall lead to the loss of śukra dha̅tu or semen. For instance, physical proximity with wife on bed (when Garbha̅dha̅na- saṁska̅ra is not planned) is inviting and therefore it must be avoided in order to follow brahmacarya.

Secondly, as far as ṛtu ka̅la is concerned, as mentioned in the previously, even days are considered best for conceiving a male child while odd days are best for conceiving female child.

Keeping the ﬁrst two above factors, let us explore various rules as per Jyotiṣya śa̅stra and develop a chart for conceiving a child (male or female). We shall ﬁrst describe rules to determine the auspicious day. Then later, we shall see how to determine the auspicious time for conception based on the astrological rules.

It is advised that the husband must be aware of the ṛtu ka̅la periods of the wife. If the menstruation period is a regular cycle of 28 days (considered as healthy period) then the best time for conception would be between 12th to 16th days. However if it is less than 28 days, then 8th to 16th day should be considered.

RULE #1: Prolonged brahmacarya (celibacy):

Prolonged brahmacarya is necessary for increased semen quantity, as explained before. In addition to brahmacarya, one can take vṛṣya food and medication that increase the śukra dha̅tu and speciﬁcally the bi̅ja or sperm count. The vṛṣya food and medication details are provided in the chapter ‘Vows and prior preparations related to Vedic Family Planning’.

RULE #2: Best Ṛtu ka̅la days:

Recalling the rule mentioned previously, 4th, 5th, 6th, 7th, 11th and 13th night are NOT favourable for conceiving a child of good fortune. The description is as follows:

The union on the 4th night gives a son who is likely to have premature death, the union on the 5th night is likely to result in the birth of an average daughter, the 6th night an average son, the 7th night a childless daughter, the 8th night a son with qualities of iśwara (supreme controller), the 9th a good daughter, the 10th night a son with qualities of Parama̅tma, the 11th night a daughter who does wrong deeds, the 12th night a son like Puruśottama, the 13th night a prostitute girl, the 14th night an austere son who has knowledge of dharma and a̅tma gya̅na, the 15th night a daughter who will have comfortable life, many children and loved by her husband, the 16th night a son who will love and help all living creatures.

With the above rule it means that, if a female child is desired, only 9th day and 15th days are good days for conception. For a male child, the best days are 8th, 10th, 12th 14th and 16th.

Later days, i.e., 12th to 16th days are said to be better as prescribed in Suś́ruta saṁhita̅:

ta̅su uttarottaraṁ a̅yura̅rogya aiśvarya saubha̅gya bala varṇedriya sampat apatyasya bhavati The later the conception happens, the better for the child; as the child would be more likely to be healthy, prosperous, with good fortune, strength, good complexion and strong sense organs.

tatra prathama dina catuṣta eka̅daṣa trayodaṣa dineṣu gamanan varjyam avaśiṣṭa dineṣu putra̅rthina samadine kanya̅rthina viṣamadine gamanam In this, ﬁrst four days, 11th day and on 13th day, union with wife is prohibited. Remaining 10 days are suitable. One who desires to have a son should unite with the wife on even days and those desirous of a girl child should unite on odd days. Moreover within these 10 days, the later days are to be considered as better. (Dharma Sindhu)

Determining the ṛtu ka̅la days: Based on the number of days of the menstrual cycle and the number of days in the month, one can decipher auspicious days during the period. Certain websites (which can be easily searched through search engines) also provide the calculation for expected menstrual days for a duration of six months. One can make use of them. For those in whom it is unpredictable, it is better to wait for each month’s occurrence and then look for auspicious days.

RULE #3: There should be a favourable Ta̅rabala:

Ta̅ra is nothing but group of nakṣatras. Ta̅rabalas is strength of constellation. They may be favourable or not favourable. This again can be checked from the Pancha̅nga for the particular date. Check for the position of your birth nakṣatra if it is in favourable ta̅ra or not. The favourable ta̅rabalas are: Sampat ta̅ra, Sa̅dhana ta̅ra, Kṣema ta̅ra, Mitra ta̅ra and Parama mitra ta̅ra.

Unfavourable ta̅rabalas are: Vipat ta̅ra (causes disputes), Naidhana ta̅ra (monetary loss), Pratyak ta̅ra (harm to work) and Janma ta̅ra or birth nakṣatra.

This can be found out from the pancha̅ṅga (panjika̅) or the Vedic calendar. There are few very useful websites93 available for checking out daily pancha̅ṅga and they provide the detail if ta̅rabala or chandrabala exists for a particular ra̅śi or zodiac sign. From the pancha̅ṅga, one can make out the nakṣatra, tithi, va̅ra, yoga, karaṇa, lagna, hora and muhurta details also.

RULE #4: There must be Chandrabala for the Ra̅śi of the husband and wife:

sarva ka̅ryeṣu gocare candrabalaṁ a̅vaśyakaṁ For all saṁskaras, it is necessary to check if there exists the positive inﬂuence of the Moon or what is known as chandrabala.

Similarly, it is necessary to check whether chandrabala exists for Garbha̅dha̅na-saṁska̅ra also. Every day, only one ra̅śi will NOT have chandrabala.

RULE #5: Prohibited days (tithi and va̅ra):

caturthi ṣaṣṭi caturdaśi aṣṭami pancadaśi rahita̅ stithayaḥ praśasta̅ḥ The tithis to be avoided for Garbha̅dha̅na are: Caturthi, Ṣaṣti, Caturdaśi, Aṣṭami and Panchadaśi (i.e., Pu̅rnima or Amava̅sya). (Dharma Sindhu, 3.40)

aśtami catudaśi paurnima amava̅sya surya-sankra̅nti vydhruti vyatipat parigha̅ purvadalava iśta sandhy̅asu ma̅ta pitru mrita dine, śra̅ddha tat pra̅gdine janma nakṣatre diva ca stri̅gamanam varjyaṁ Aṣtami, Caturdaṣi, Pu̅rnima, Amava̅sya, Su̅rya sankranti, Vydhruti & Vyatipat yogas, ﬁrst phase of parigha, bhadra, sandhya, death anniversary of father and mother, ﬁrst day of śra̅ddha, on birthstar, on these days union with wife is prohibited. (Dharma Sindhu, 3.40)

diva̅ janmadine caiva na kurya̅d maithunam vrati| śraddhaṁ datva̅ ca bhuktatva̅ ca śreyorthi na ca parvasu|| Union is not advisable on days like: Amava̅sya, Pu̅rnima, Aṣtami, Caturdaśi, Śaṣti, Ekadaṣi, Dva̅daśi, Sankramaṇa, Janma nakṣatra of husband, during sandhya̅ ka̅la (during conjunctions between morning- afternoon, afternoon-evening and during night-morning), during śra̅ddha days or on any vrata (fasting) days or on festival days. (Śiva rahasya)

Auspicious days (va̅ra):

candra budha guru śukra va̅raḥ śubhaḥ Monday, Wednesday, Thursday and Friday are auspicious. (Dharma Sindhu)

RULE #6: Prohibited nakṣatras:

mu̅la ma̅gha revati jyeṣṭha nakṣatra̅ṇi varjya̅ni Mu̅la nakṣatra, ma̅gha, revati and jyeṣṭha nakṣatra̅s must be avoided. (Dharma Sindhu)

Medium and Auspicious nakṣatras:

bharaṇi kṛtika̅ a̅rdra a̅śleśa pu̅rvatraya viśakha̅ madhyama̅ni śeṣeṇa śubha̅ni| Bharaṇi, Kṛtika̅, A̅ rdra, A̅ śleṣa and three Pu̅rva (Pu̅rva pha̅lguṇi, Pu̅rva a̅ṣaḍha, Pu̅rva bhadra) Viśakha̅ nakṣatra̅ are of middling quality. Remaining nakṣatra̅s are all auspicious.

Remaining auspicious nakṣatra̅s are: Aśviṇi, Rohiṇi, Mṛgaśira, Punarvasu, Puṣya̅, Uttara-pha̅lguṇi, Hasta, Chitra̅, Swa̅ti, Viśa̅kha, Anura̅dha̅, Uttara- a̅ṣaḍha, Śra̅vaṇa, Dhaniṣṭha, Śatabhiṣa, Uttara-bha̅drapada.

Ka̅lapraka̅śika mentions: The best asterisms are Rohiṇi, Uttarapha̅lguṇi, Hasta, Swa̅ti, Anura̅dha, Uttara̅śa̅ḍha, Śra̅vaṇa, Śatabhiṣa, Uttarabha̅drapada and Revati; while, Aświni, Mrigaśira, Punarvasu, Puśya, Chitra̅ and Śraviśtha these are of middling quality. The remaining asterisms should be avoided.

Also, janma nakṣatra̅ (birth star) should be avoided.

RULE #7: The weightage of the factors in choosing the date should be given in the following order:

a. Even days (if desirous of a son) and odd days (if desirous of a daughter) of the ṛtu ka̅la. b. Ta̅rabala. c. Chandrabala̅ for your janma ra̅śi (It is best if both the husband and wife have chandrabala). d. Auspicious va̅ra, i.e., Monday, Wednesday, Thursday and Friday. e. Nakṣatra̅ (In case, a male nakṣatra̅ is not available, then any auspicious nakṣatra̅ can be chosen if higher weightage factors such as ṛtu ka̅la day, chandrabala, ta̅rabala and va̅ra are auspicious. However, inauspicious nakṣatra̅s such as Mu̅la, Ma̅gha, Revati and Jyeṣṭha should be rejected). f. Tithi.

In conclusion, the only compromise that can be done is in choosing the day by not strictly considering the classiﬁcation of male and female nakṣatra̅. However, as a rule only auspicious nakṣatra̅ must be chosen.

Let us prepare a chart based on this:

For a Male Child (Example chart):

A working example is given. Empty charts are provided at the end of the book that can be utilized.

Nakṣatra (Auspicious are: Tithi Inference Rohiṇi, (Auspicious are: (Rule out: Va̅ra (day) Uttarapha̅lguṇi, Prathama, Dvitiya, Sankranti, Ṛtu (Auspicious Swa̅ti, Uttara̅śa̅ḍha, Tritiya, Panchami, Festival Ka̅la Chandrabala Ta̅rabala are: Mon, Viśa̅kha̅, Aświṇi, Saptami, Navami, days & days Wed, Thu, Puśya, A̅ śleśa, Pu̅rva Daśami; (Dva̅daśI & fasting Fri) a̅śa̅ḍha, Pu̅rva Trayodaśi are of days) bhadra̅) medium quality) (Rule out Janma nakṣatra̅) 8th Not GOOD GOOD X X GOOD day suitable Not 10th GOOD GOOD GOOD GOOD X suitable Not 12th GOOD GOOD X GOOD X suitable 14th GOOD GOOD GOOD GOOD OK Suitable 16th GOOD OK GOOD GOOD GOOD Suitable

The above chart shows that 14th day and the 16th are suitable. An example chart for the female child is given next.

For a Female Child (Example chart):

Nakṣatra̅ (Best are: Śatabhi̅ṣa, Tithi Mṛgaśira, (Auspicious are: Va̅ra (day) Punarvasu, Uttara Prathama, Dvitiya, Ṛtu (Auspicious bhadra, Hasta, Tritiya, Panchami, Inference Ka̅la Ta̅rabala Chandrabala are: Mon, Chitra, Śra̅vaṇa, Saptami, Navami, days Wed, Thu, Dhaniṣṭa, Daśami; (Dva̅daśI & Fri) Anura̅dha̅; Trayodaśi are of medium Medium quality are: quality) Kṛtik̅a, A̅ rdra, Pu̅rva pha̅gunị) 9th Not GOOD GOOD X X GOOD day suitable 15th GOOD GOOD GOOD GOOD GOOD Suitable

If it is 28 day cycle, consider, 12th, 14th and 16th days only for male child while 15th day for female child.

Going by the RULE #7, you can combine the nakṣatra̅ coloumn in the above two charts. 93 www.astrojyoti.com/dailypanchangadarshini; www.drikpanchang.com/tables/planetary-positions- sidereal.html; Centre for Traditional Education (CTE) or the Authors do not have any afﬁliations with the owners of these websites and hence are not responsible for the content of these websites.

Determining the auspicious time

After choosing a particular day, now let us move to choose the auspicious time called niṣeka lagna.

RULE #8: Niṣeka should be done at night (between, 8-12 pm).

pra̅ṇam va̅ ete skandanti ye diva̅ ra̅tya saṁyujyante brahmaca̅riam eva tad ya̅ ra̅trau ra̅tya saṁyujyante Praśnopaniṣad says that a man reduces his life span by having sexual relations during the day. One who performs during the night is considered to be brahmacari (i.e., he maintains his strength). (Praśnopaniṣad, 1.13)

RULE #9: There must be a strong Lagna.

Lagna is the most important factor in deciding the time for conception because the characteristic of the child depends upon the lagna in which the child has been conceived. A lagna lasts for approximately one and a half hour. A lagna is nothing but the ra̅śi or the zodiac sign in which the moon is seen rising in the east. In a day there are 12 lagnas of approximately 2 hours duration each. The lagna for a day can be checked from the websites mentioned above. One can set the date and time and also see the planetary positions to decide the positions of various planets and check for the rules mentioned below.

There are 12 lagnas (nothing but the 12 ra̅śis or zodiac signs). Each lagna is governed by a planet and hence each lagna carries a particular characteristic influence during conception on the progeny conceived. Meśa ra̅śi (Aries) is governed by Mangala (Mars) which is a malefic planet. Vrṣabha̅ (Tauraus) is governed by Śukra (Venus), Mithuna (Gemini) by Budha (Mercury), Karka (Cancer) by Chandra (Moon), Simha (Leo) by Surya (Sun), Kanya (Virgo) by Budha (Mercury), Tula (Libra) by Śukra (Venus), Vrśchika (Scorpio) by Mangala (Mars), Dhanu (Sagittarius) by Guru (Jupiter), Makara (Capricorn) by Śani (Saturn), Kumbha (Acquarius) by Śani (Saturn) and finally Meena (Pisces) by Guru (Jupiter).

Auspicious lagnas for Garbha̅dha̅na are: Vrṣabha̅, Mithuna, Karkaṭaka (also called as Kaṭaka or Karka), Simha, Kanya, Tula, Dhanu and Meena while the others (Meṣa, Vrschika̅, Makara and Kumbha, should be rejected. If there is no planet in the 8th house, then Kumbha is said to be okay.)

Please note: For choosing Tula lagna, various other factors in astrological chart have to be veriﬁed to consider it for Garbha̅dha̅na. Hence, it is safe to consider other lagnas other than Tula lagna for Garbha̅dha̅na.

Going by the rule that niṣeka or Garbha̅dha̅na (i.e., sexual intercourse) should be done at night time (between, 8-12pm) only but neither during sandhya̅ nor during day time, we will see the options available in each month of the auspicious lagnas. During March (Tula lagna), April (Tula), May (Dhanu), June (Dhanu) and July (Meena) only one auspicious lagna would be available (at night) for conception, while during Aug (Meena, Vrṣabha), Sept (Vrṣabha, Mithuna), Oct (Vrṣabha, Mithuna), Nov (Mithuna, Karka), Dec (Karka, Simha), Jan (Simha, Kanya) and Feb (Kanya, Tula) two auspicious lagnas would be available (at night) for conception.

However, as mentioned in Ka̅laprakaśika there is another rule that binds the selection of the lagna. From the planetary positions for the day (that can be seen on pancha̅nga planetary positions94) the principle is that the niṣeka lagna the 8th house must not be occupied by any planets. Some other intricate rules such as good planets being present in the kendras (the corners of the chart) and maleﬁc being present at the trikonas (that is, 3rd, 5th, 6th, 9th & 11th) is ﬁne. However, if it is not possible to identify these details, then the simple rule of making sure that no planet aspects the 8th house from the lagna must be followed at the least.

Let us explore very brieﬂy the inﬂuence of lagna on character of the progeny. Determination of the sex of the child is also done by choosing the appropriate lagna.

Vrśabha lagna: Determined and ﬁxed nature, strength of conviction, patient nature, creativity, intuitive faculty, sensitive nature, fondness for artistic pursuits, amiable disposition, fond of delicacies, easy acquisition of property.

Mithuna lagna: Fond of learning, sharp intellect, eloquent, generous, liberal, curious, inventive, restless, impatient, learned, versatility and dexterous in the manual crafts, artistic, curious, good command in many languages, humane nature, self-esteem, self-conﬁdence, fond of discussions, fond of travelling.

Karka lagna: Flexible, fond of travelling, prudent, sympathetic, imaginative, ambitious, inclined to public life, kind, amiable disposition, generous character, artistic, piercing intellect, lover of learning, author or a writer.

Simha lagna: Ambitious, generous, faithful, fearless, proud, rich in life and feeling, opposed to groupism and secrecy, broadminded, open minded, frank, strong, careful, forcible and watchful nature, laborious, austere, humane nature, easy acquisition of property.

Kanya lagna: Very systematic, perfectly methodical, learned scholar, searching after knowledge for attaining perfection, religious-minded, respect for pious people, benevolent, inclined to art and literature, very critical, exceptionally precise, long life, secretive, patient nature, kind, genial, artistic or literary person , love for philosophy, introspective, versatile disposition.

Tula lagna: Friendly, cheerful, kind nature, seek approval and praise, just, persuasive, artistic, neat , orderly, disposed to extravagance, unsteady habits, restless but well-balanced mind, shifting objectives, fondness for home-life, steadfastness generous, kind, amiable.

Meena lagna: Versatile genius, having good judgment, talkative, changeful, passionate, secretive, religious spirit, kind, warm disposition, Friendly, cheerful nature.

Dhanu lagna: Inclined to philosophy and religion, eclectic, inquisitive, just, frank, generous, magnanimous, even-tempered, sober mind, good judgment, quick intellect, versatility, interest in arts, literature and law, travel to foreign lands.

It is said that, Dhanu and Meena especially the most suited for obtaining spiritually oriented children.

RULE # 10: There should be a favourable yoga and karaṇa

Yoga is a beneﬁc state that is said to exist at any instance of time. There are 27 yogas out of which 10 are unfavourable. The unfavourble yogas are: viṣkumbha, atiganda, shoola, ganda, vyaghata, vajra, vyatipa̅ta, paridha, aindra and vaidhrti. Rest are favourable yogas.

Karaṇa is half tithi. It is best to avoid the only two unfavourable karaṇas. They are: Bhadra and Viṣti. The best karanas are: Balava, Kaulava, Taitala and Gara. Those of middling qualities are: Bava, Va̅ṇija, Śakuni, Chatuspada and Kiṣtughna.

RULE #11: The weightage of the factors in choosing the date should be given in the following order:

a. Lagna should be given the most weightage. b. Yoga and Karana is to be given the next weightage.

If lagna is favourable, compromises can be done in ta̅rabalas, yoga and karana.

Let us prepare a chart based on the above rules to determine the time of the day. An example chart is given below for both male and female child.

Lagna Yoga Karaṇa (Auspicious are: 8th house from (Avoid: viṣkumbha, atiganda, (Avoid: Mithuna, Simha, Dhanu, Lagna (should not shoola, ganda, vyaghata, vajra, Bhadra Inference Tula, Vrśabha lagna, be occupied by any vyatipa̅ta, paridha, aindra and and Karkataka, Kanya and planet) vaidhrti.) Viṣti) Meena) Not X X GOOD GOOD suitable GOOD (Not GOOD X X OK occupied) GOOD GOOD X GOOD OK GOOD GOOD GOOD X Suitable Best GOOD GOOD GOOD GOOD suitable

A software program can very well be developed with algorithms for the rules. However, manual checking and inferences should not be ruled out.

So, the process is to ﬁrst select the date and then the auspicious time. Once the date and time is ﬁxed, various vrata̅s or vows should be undertaken. These are explained in the next chapter.

In conclusion, it is apt to mention about a very beautiful song by the great saint, Śri Purandara Da̅sa. The song in Kannada language (balavu balave ninna balavallade mikka...) describes, that devotional service to the Lord is the actual Ta̅rabala, Chandrabala̅, etc. Therefore, devotional service or bhakti to Lord Kṛṣṇa alone is the most powerful criteria and has the highest weightage. With this understood, if other criteria falls in line, then it is to be considered as the divine arrangement of the Supreme Lord.

94 You can visit the webpage: http://www.drikpanchang.com/tables/planetary-positions- sidereal.html. Center for Traditional Education is not responsible for the content of the website nor connected in any way to the people responsible for the website. It was found useful for the purpose dealt here.

In order to spiritually advance or to achieve the mercy of the Lord, one must be self-controlled in the following manner: he must be restrained in sense gratiﬁcation and must follow the rules and regulations of religious principles. Without austerity and penance and without sacriﬁcing one’s riches, one cannot achieve the mercy of the Supreme Lord. Kardama Muni advised his wife: “You have to factually engage in devotional service with austerity and penance, following the religious principles and giving charity. Then the Supreme Lord will be pleased with you, and He will come as your son.” (Śrila Prabhupada, purport to Śrimad Bhagavatam, 3.24.3)

CHAPTER THREE

Vows and Preparations related to Vedic Family Planning

After ﬁxing the date and time for Gabha̅dha̅na-saṁska̅ra, the husband and wife should follow different vows such as Payovrata, Puṁsavana vrata, Goseva̅ vrata, Hari vaṁśa śravaṇa vrata and Śri Kṛṣṇa Janma̅śṭami vrata. All these vratas can be followed or at least few of them should be followed. The wife should also follow Rajasvala̅ vrata. However, the mother of all vratas is said to be Eka̅daśi vrata. It is observed with complete fasting (even without water) and absolute engagement in hearing the pastimes of the Lord, chanting the holy names, studying scriptures such as Śrimad Bhagavad-gi̅ta̅, etc. The fast must be broken on the next day at the appropriate fast-breaking time known as pa̅raṇa. Two Eka̅daśis out of 24 to 26 in a year are even known as Putrada̅ Eka̅daśi (which bestows a son) occurring in the month of Śra̅vaṇa (Aug-Sept) and Pauṣa (Dec-Jan). Eka̅daśi vrata has not been described in this chapter considering that it is commonly known and practiced. Regarding preparations prior to Garbha̅dha̅na-saṁska̅ra, the details are provided after describing various vratas related to Vedic Family Planning.

Let us study various vratas starting with Putrotpatti vrata.

Putrotpatti Vrata (to be followed by both Husband and Wife):

The whole Vedic plan is that the misguided conditioned souls who have come to lord it over material nature should be trained to become dhṛta-vrata. This means that they should take a vow to satisfy their senses or enjoy material life only by satisfying the senses of the Supreme Lord. Activities intended to satisfy the senses of the Supreme Lord, Kṛṣṇa, are called kṛṣṇa̅rthe ‘khila-ceṣṭa̅ḥ. This indicates that one can attempt all kinds of work, but one should do so to satisfy Kṛṣṇa. This is described in Śrimad Bhagavad-gi̅ta̅ as yajña̅rtha̅t karma. The word yajña indicates Lord Viṣṇu. (Śrila Prabhupada, purport to Śrimad Bha̅gavatam, 4.18.6)

Putrotpatti vrata is essentially, a vow to follow celibacy and utilize the urge for sexual union for the purpose of begetting progeny only. It is said in Śrimad Bha̅gavatam that Lord Brahma̅ created women basically to carry away a man’s mind so that due to attraction between each other there shall be increase in population95. However, Putrotpatti vrata is called as a vow to restrain that attraction for bringing forth rightful progeny. This theme was brought up previously. In Saṁska̅ra chandrika this vrata is deﬁned as follows:

iti| tad vrato putrotpatti vrataḥ | anena vina̅pi ratika̅myaya̅ putra janma̅rtha̅mṛtau gacchedeveti niyamyate | anyatha̅ doṣaś́ravaṇa̅t || Putrotpatti vrata means that sexual attraction is utilized only for the purpose of begetting a good progeny and not for anything else. For this purpose, the husband should approach his wife during her ṛtu ka̅la only. Otherwise, it is sinful. (Saṁska̅ra chandrika)

As we studied in previous chapters, Lord Kṛṣṇa explains in Śrimad Bhagavad-gi̅ta̅ (7.11):

dharmāviruddho bhu̅teṣu kāmo ’smi bharatarṣabha || O greatest of the Bharatas, I am that lust which is not contrary to dharma.

The commentaries of a̅charyas, namely those by Śridhara Swa̅mi, Viśvana̅tha Cakravarti Tha̅kura and Baladeva Vidya̅bhuśana, read as follows:

Śrīdharaḥ dharmeṇa̅viruddhaḥ sva- da̅reṣu putrotpādana-mātropayogī kāmo’ham iti || I am lust that is not contrary to dharma, suitable only for bestowal of progeny in one’s wife.”

Viśvanāthaḥ dharma̅viruddhaḥ sva-bha̅rya̅ya̅ṁ putrotpatti-mātropayogī || Not contrary to dharma means suitable only for the birth of progeny in one’s wife.

Baladevaḥ dharma̅viruddhaḥ svapatnya̅m putrotpatti-mātra- hetuḥ || Not contrary to dharma means for the sole cause of the birth of progeny in one’s wife.”

As Manu smṛti suggests, a gṛhastha must undergo putrotpatti vrata.

ṛtuka̅la̅bhiga̅mi sya̅t svada̅ra niratssada̅ | parvavarjyaṁ vrajedenaṁ tadvrato ratika̅myaya̅ || One who remains lawfully attached to one’s own wife only, must approach her with sexual attraction during fertile period giving up the parvas (pancha parvas or 5 parvas explained in previous chapter) in order to follow the putrotpatti vrata.

iti | ata eva itara eṣa̅ṁ ka̅majanmatvam api a̅haḥ sa eva However, if the purpose of begetting the child is other than the principle of dharma, then it is said to be out of illicit desire.

yasmin rṇa̅ṁ saṁnayati yena ca anantaṁ aśrute | sa eva dharmajaḥ putraḥ ka̅maja̅n itara̅n viduḥ || As Śruti śa̅stra states, the son obtained by the father for the purpose of getting freed from the spiritual debts, such an union with one’s wife is alone to be considered as a lawful son and others to be considered as born out of sexual passion. (Manu smṛti, 9.107)

iti | tena̅ja̅ta putrasya eva̅yaṁ ṛtu gamana niyama iti siddhaṁ | By this it proves that, to bring out the lawful son who is unborn, certainly should be the only rule for approaching one’s wife during her fertile period and not for sense gratiﬁcation.

Śrila Prabhupa̅da puts it very succinctly, One should not try to become father; (nor) one should not try to become mother if the parents cannot save the child from imminent death (of its spiritual life). That is the responsibility. This is Vedic civilization. My Guru Maha̅ra̅ja used to say that “I am a sannya̅si̅. I am not married; neither am I meant for marrying. But if I can produce Kṛṣṇa conscious children, I can marry hundred times.” Don’t produce cats and dogs; produce Kṛṣṇa devotees. Then you can marry. Otherwise don’t marry. This is Vedic injunction. Marriage is not meant for sense gratiﬁcation. Marriage is meant for producing nice children, Kṛṣṇa’s devotees. (Śrila Prabhupa̅da, Lecture on Śrimad Bha̅gavatam, 1.15.25-26, Los Angeles, Dec 4, 1976)

Kṛṣṇa consciousness is so nice, that there is no forceful prohibition of the senses. Even the sense organ, generative organ, that can be used also for Kṛṣṇa. How? If you can beget children who will be Kṛṣṇa conscious, then produce hundred, one hundred children. Otherwise stop producing cats and dogs. (Śrila Prabhupa̅da, Lecture on Śrimad Bha̅gavatam, 6.1.7, San Francisco, March 1, 1967)

Although we will not be able to beget hundreds of children, there is an interesting injunction in śa̅stra, something which the population explosion theorists will be shocked to hear. The scriptures say,

daśasya̅ṁ putranadhehi One should pray to obtain ten sons. (Ṛg Veda, 10.85.45)

In ancient history, we see that most of the historical ﬁgures had ten sons each. Maha̅ra̅ja Priyavrata, Manu, Brahma̅, Maha̅ra̅ja Pra̅ci̅nibarhi, Vivasva̅n, including Lord Kṛsṇa in His earthly pastimes had ten children. Lord Kṛsṇa had 16,108 wives and in each wife, the Lord begot 10 sons. Which meant, an army of 1,61,080 men were created by the Lord! Who else can think of this possibility other than the Supreme Personality of Godhead! Nothing is impossible for the Supreme Lord.

We also see that in ancient history that every family had atleast one girl child. Apart from having 10 sons in each of the 16,108 wives, Lord Kṛṣṇa also had one daughter in each of these wives96. Ga̅ndha̅ri obtained 100 sons and at last she desired for a daughter. In other words, a family is said to be incomplete with just only boys or only girls born in the family.

A girl child was preferred because, a girl child is considered to be auspicious as she represents Goddess Lakṣmi̅97; because a girl child usually helps the mother in her daily household chores; and ﬁnally, because the son- in-law and the children born of dauhitra family (daughter’s family) are said to give more pleasure to the parents98.

A male child was preferred in a family because of the fact that the father could retire (by taking to va̅naprastha a̅śrama) by leaving his wife under the care and protection of the son. This duty of caring for the mother after retirement of the father could not be carried out by the daughter who is usually married off to a suitable boy and they live separately. Also, a male child is said to continue the family lineage.

Further, it is said: iti | jyeṣṭha putrasya janana ma̅treṇa pitura arṇyaṁ bhavati iti abhiprayaḥ | With birth of the eldest son only, the fore-fathers get rid of the debts. This is Vedic opinion.

tatha̅ ca manuḥ jyeṣṭheṇa ja̅tama̅treṇa putri bhavati ma̅navaḥ | pitru ṛna̅m anṛnas ca eva sa tasma̅t sarvaṁ arhati ||

As said in Manu smṛti: With birth of the ﬁrst son alone, the father is freed from the debts. Therefore the eldest son is worthy to be awarded all property of the father (Manu smṛti, 9.106)

atha eva na̅radaḥ – rṇaṁ asmin sannayat amrtatvaṁ ca gacchati | pita̅ putrasya ja̅tasya paśyet jivito mukhaṁ || ananta̅ḥ putriṇo loka̅ na aputrasyeti ca śrutiḥ |

As mentioned in Na̅rada Pura̅ṇa: The father’s debts are said to be automatically cleared as soon as he sees the face of the son, just born. Having cleared the debts to forefathers by begetting a son, he rises to higher planets (which are innumerable in number). Śruti śa̅stra mentions that, a family person without a son will suffer in hellish planet named Pu̅t, because of not being able to clear off his debts.

For the purpose of pure devotional service, the only reason for conceiving a progeny, whether male or female, is to invite a pure soul to take birth so that the exemplary devotional service to the Supreme Lord, Śri Kṛṣṇa is demonstrated and propagated.

The description of Putrotpatti vrata is as follows:

1. To commence this vrata, the couple should make a saṅkalpa in front of the Deities of Śri Śri Lakṣmi̅ Na̅ra̅yaṇa or other Deities at home as follows:

Śri Lakṣmi̅ Na̅ra̅yaṇa pri̅tyartham mama bha̅rya̅ sahitam garbha̅dha̅na saṁska̅ra hetuḥ putrotpatti vrataṁ a̅raṁbham kariśye For the pleasure of their Lordships Śri Śri Lakṣmi̅ Na̅ra̅yaṇa, I, along with my wife, commence the Putrotpatti vrata for the purpose of Garbha̅dha̅na-saṁska̅ra.

2. One should sincerely follow the principles of celibacy. One should see women other than one’s own wife as a mother. One should not mix freely with women keeping in mind the butter and ﬁre example. The couple should sleep separately and thus practice celibacy. As explained in Ahnikatattva (463) (A compilation of dharma śa̅stras):

stri̅ṇi̅ṁ saṁprekṣaṇa̅t spars̅a̅t ta̅bhiḥ saṅkathana̅d api brahmacarya̅ṁ vipadyeta na da̅reṣv ṛtusaṅgama̅t A man’s state of brahmacarya fails if he looks lustfully at his wife, touch her, dally (frivolous or unnecessary talk) or even converse lustfully with her when she is not in her ṛtu ka̅la (fertile period).

In fact, brahmacarya, the life of celibacy, has eight aspects: one should not think of women, speak about sex life, dally with women, look lustfully at women, talk intimately with women or decide to engage in sexual intercourse, nor should one endeavor for sex life or engage in sex life99.

3. One should consume only nutritious sa̅tvika diet ﬁrst offered to Lord Kṛṣṇa. One should strictly avoid taking food outside. Fast foods, junk foods, etc., should not be consumed.

4. One should follow sadopava̅sa vrata, that is, to eat only twice a day and not eating anything in between100.

5. The couple should engage in service of Vaiṣṇavas,Mother Cow, Tulasi plant and chant offenselessly, atleast 16 rounds of Hare Kṛṣṇa maha̅ mantra daily. They should study Śrimad Bha̅gavatam daily. In this way they should immerse themselves in serious practice of devotional service until the pre-determined day and time arrives for Garbha̅dha̅na- saṁska̅ra.

Thus ends the description of Putrotpatti vrata.

Rajasvala̅ Vrata (To be followed by the wife) The signiﬁcance of observing this vrata before Garbha̅dha̅na-saṁska̅ra is with a desire to obtain a son, this vrata helps subdue the secretion known as śoṇita of the woman during conception.

By following this vow called Rajasvala̅ vrata during ﬁrst three days of her menstruation, the wife becomes slender. This helps in subduing the a̅rtava. Becoming slender does not mean malnourished. Rather, nourishing food should be consumed three months prior to the ﬁxed date for Garbha̅dha̅na- saṁska̅ra, the wife should take certain medications such as Folic acid tablets, eat lot of greens such as Spinach and Drumstick leaves (Moringa oleifera), consume scraped coconut with jaggery, lotus seeds (Makha̅na) and dry fruits such as dates, etc. The regime prior to conception is provided in detail in the next section of this chapter.

However, during ﬁrst three days of menstruation, following this Rajasvala̅ vrata ensures that the rasa dha̅tu that comes out as menstrual ﬂuid is not disturbed.

The purpose of this vrata is twofold. One is to become kṣa̅ma or slender to help conceive a son and secondly, to conceive a child of good character101.

In Jyotiśya śa̅stra it is mentioned:

paitravyaṁ pauṣṇaṁ nairutaṁ ca̅pi dhiṣṇavyam tyaktva̅ na̅ri suprasanna̅ṁ prasannaḥ puṣṭaḥ ksa̅ma̅ṁ putraka̅mobhigacchan sallakṣaṇyam putrama̅pnoti satyaṁ || Avoiding ma̅gha, revati, mu̅la and jyeṣtha asterisms, the wife should happily prepare with cheered up mood. She should be ﬁt yet slender and lean with a desire to obtain a son, it is indeed true that such a preparation by the wife leads to conception of a son.

A question may arise that which is more dominant factor in deciding the sex of a child: whether the even days, odd days or the secretions of the husband and wife. The answer is deﬁnitive from the word used above - ‘satyam’. This means that, even if Garbha̅dha̅na or impregnation is held on even days (for example, in order to obtain a son) and if the female element dominates, then a female child is born with manly appearance or characteristic. Similarly, conception in odd nights (with a desire to obtain a female child) and if the male element dominates, then a male is born with feminine appearance and characteristic. This is because of the fact that time is only an occasional cause of reproduction while the male and female elements are dominant cause. Thus, to obtain a son: The wife should become slender so that female element should have less or no prevalence over male element; and, the husband must follow prolonged brahmacarya for śukra to be in greater quantity.

kṣa̅mata̅ ca tasminka̅le rajasvala̅ṁ vratena eva bhavati | yada̅ rajonivrttirbhavati tada̅ laghu asingdha a̅ha̅ra̅dina̅ || ksa̅mata̅ sampa̅dani̅ya̅ putrotpatyarthaṁ | pumsa̅ ca śukla vrddhyarthaṁ snigdha̅di bhojanaṁ kartavyaṁ || The wife becomes slender and lean by following the vow during the ﬁrst four days of the menstruation period. The wife should consume only light foods (fat free or low fat diet such as fat free cereals like Ragi, fruits such as watermelon, buttermilk etc. She should not consume fried items, dal, etc). This way by following the vow, she can earn slenderness for the purpose of obtaining a son. (Dharma Sindhu)

In A̅yurveda, the formula to become lean is mentioned as follows:

parṇaśara̅va karatala̅nyatame ca ya̅vakaṁ payasa̅ siddham alpaṁ karśana̅rtha aśani̅ya̅t | For a woman to become lean, thin and slender, barley should be taken along with milk in small quantities. Oily foods should not be consumed.

In Suśruta saṁhita̅ (Śa̅rirastha̅na, 2.25), the regimen given for the women during menses is that she should consume only haviṣya anna (a simple preparation of Rice and Mung dal taken in equal quantity and boiled together) and for sleeping, she should use a mat made of kuśa grass. She should eat in leaf plates or earthen sauce during menses.

The husband should, in the meantime, prepare to increase śukra by consuming fatty foods such as ghee, foods prepared with ghee, milk, fried foods in ghee, etc.,

In A̅ pastambha smṛti, it is said:

trira̅traṁ upava̅saḥ sya̅t pancagavyaṁ viśodhanaṁ niśa̅m pra̅pya tu ta̅m yoniṁ praja̅ka̅raṁ ca ka̅rayet | For ﬁrst three nights and days, the wife should fast. She can consume pañcagavya (Cow’s milk, curd, cow urine and cow dung mixed in equal proportion are boiled in cow ghee also taken in equal proportion). When the fourth day arrives, she should conclude her vow and approach husband in order to obtain progeny.

In Charaka saṁhita̅:

tataḥ puṣpa̅t prabhṛti trira̅trama̅si̅t brahmacariṇyadhaśa̅yini̅ | pa̅ṇibhya̅ṁ annaṁ ajarjara pa̅tra̅t bhuñja̅na̅ || For the ﬁrst three nights and days from the day of onset of menstruation, the woman should observe celibacy, sleep on the ground, and take food from an unbroken vessel kept in her hands.

tataḥ caturthe ahanyena̅ṁ utsa̅dhya saśiraskaṁ sna̅payitva̅ śukla̅ni va̅sa̅ṁsya̅ccha̅dayet puruṣam ca || tataḥ śuklava̅sasau stṛagviṇou sumanasa̅vanye anyaṁ abhika̅mau samvaseya̅ta̅ṁ sna̅na̅t prabhṛti On the fourth day, she should massage herself with oil all over the body, bathe including head (śiraḥ-sna̅na) and wear white apparel. Her husband should also adopt the same regimen. Both of them should wear white apparel and garlands. With pleasant mind and with attraction for each other, they should enter into cohabitation.

sakrdacchan lakṣaṇyaṁ lakṣaṇa yuktaṁ putraṁ janayet ityarthaḥ| If wife does not become slender, then for the purpose of obtaining a son, she should acquire slenderness by restricting to scanty but nutritious food. The food should be non-oily (laghu a̅ha̅ra).

This concludes the description on Rajasvala̅ vrata.

Goseva̅ Vrata (To be followed by husband and wife)

This is a very auspicious vrata mentioned in Hari vaṁśa Pura̅ṇa. Goseva̅ vrata means vow to serve the cows. In fact, as per Vedic scriptures, Goda̅na, or giving cows in charity, should be carried out for every samska̅ra performed. This shows the importance of Mother Cow in every sphere of life. Goseva̅ vrata mentioned in Hari vaṁśa Pura̅ṇa has to be followed by both the husband and the wife for atleast one full month starting from the 4th day (chaturthi tithi) of any month of the calendar.

Regarding this, it is mentioned:

evaṁ ma̅sa goseva̅vrataṁ krtva̅ suputraṁ labhate dhruvaṁ The couple who sincerely undertake this vrata for one full month will certainly obtain a virtuous son (by mercy of the Supreme Personality of Godhead, Śri Kṛsṇa who is pleased with this vrata). (Hari vaṁśa maha̅tmya, 1.27)

In Charaka saṁhita̅, an interesting point is made on how Mother Cow, as an auspicious animal, can inﬂuence the character of the child conceived.

sa̅yaṁ pra̅tasca śaśvat śvetaṁ maha̅ntaṁ vrṣabha̅janeyaṁ va̅ haricandana̅ñgadaṁ paśyet || A lady, who desires her progeny to be of pure character, of brilliant and gallant nature, should gaze at the best stock of white bullocks and yellow sandalwood every morning and evening. (Charaka saṁhita̅, Sa̅ri̅rastha̅na, 8.9)

The method to follow Goseva̅ vrata is described as below:

The couple should fast from morning to evening (until the cows return home back, known as go-dhuli lagna, approximately between 4pm to 6pm varying according to season). Once the cows return home, a cow along with its calf should be tied at the entrance of the house. The husband and wife, with great faith and devotion to The Supreme Personality of Godhead, Śri Kṛsṇa, should commence worship of the cow. First, they should wash the four feet of the cow and the calf. They should then blow the conch, offer incense, lamp and ﬂowers in order. Kuṁkuṁ should be applied on the forehead of the cow and the calf. The husband and wife should then circumambulate both the cow and the calf together. The cow and the calf should then be sumptuously fed with green grass and feeds such as oil cakes, rice husk etc. Once the cow and the calf are fed, they should be tied in the gosha̅la̅. The husband and wife should then honor the prasa̅dam sumptuously.

This vrata is to be followed even before Hari vaṁsa śravaṇa vrata which has been described later in the same section of this chapter.

There is a beautiful story of how King Dilip obtained a virtuous progeny after serving Mother Cow. The story is presented in the chapter ‘Timeless stories from Pura̅ṇa̅s’. So Mother Cow is said to bless the couple with a progeny when served by giving her grass, feed, giving her shelter, protecting her from miscreants, etc.

Payovrata (To be followed by husband and wife): The word payaḥ means milk. Hence, payovrata is essentially performing a vow by subsisting on milk and worship of Lord Kṛṣṇa for twelve days in the month of pha̅lguṇa (Feb-Mar). Payovrata is known as the best of all vratas. This is explained as follows:

ayaṁ vai sarva-yajña̅khyaḥ sarva-vratam iti smṛtam tapaḥ-sa̅ram idaṁ bhadre da̅naṁ ceśvara-tarpaṇam This payovrata is also known as sarva-yajña. In other words, by performing this sacriﬁce, one is said to perform all other sacriﬁces automatically. This is also acknowledged to be the best of all ritualistic ceremonies. O gentle lady, it is the essence of all austerities, and it is the process of giving charity and pleasing the supreme.

This was originally instructed by Lord Brahma̅ to Kardama Muni. Kardama Muni, once approached Lord Brahma̅ and inquired regarding obtaining progeny102. This story is presented in the chapter ‘Timeless stories from Pura̅ṇa̅s’.

As mentioned before, payovrata has to be performed for 12 days from the beginning of śukla pakṣa up to dwa̅daśi in the month of pha̅lguṇa (Feb- Mar). During these 12 days, one should worship the lotus eyed Supreme Personality of Godhead with unalloyed devotion. (8.16.25). The vrata is as follows:

1. The couple should take an appointment with a bra̅hmaṇa-vaisṇava much before the starting date of śukla pakṣa (which is usually mentioned in a Pancha̅nga calendar), to conduct the ﬁre yajña (homa).

2. A day before payovrata, one should make a saṅkalpa to undergo the vrata and worship the Deity of the Lord with great attention. Also, one should read and recite from 8th canto, 16th chapter of Śrimad Bha̅gavatam. One should also make ready the following items for the ﬁre yajña to be held the next day (or as per the guidance of the appointed bra̅hmaṇa): a. Copper kalaśa b. Coconut c. Mango leaves d. Items for worship of the Lord, such as incense, lamp, conch, cloth, ca̅mara or fan, a̅camana cup with spoon. e. 25 Bricks; a half full gunny bag of sand; various fruits such as banana, orange, etc.; dry fruits; rangoli powder; 3 Kg of dried mango wood; ﬂowers, ½ Kg of barley; ½ Kg of black sesame; kuśa grass seats; camphor; incense; and other items as instructed by the bra̅hmaṇa.

3. Things to be done on the first day: a. In the morning, one should search out the mud where a boar has dug. If this is not available one can take Tulasi mṛttike (i.e, mud from the base of a Tulasi/Sacred Basil plant). This mud should be applied on the body and one should take bath in a flowing river if accessible. If a flowing river stream is not available, then one should take bath from well water. While taking bath, one should pray to Bhu̅-devi (Mother Earth) as follows:

tvaṁ devy a̅di-vara̅heṇa rasa̅ya̅ḥ stha̅nam icchata̅ uddhṛta̅si namas tubhyaṁ pa̅pma̅naṁ me praṇa̅śaya O Mother Earth, you were raised by the Supreme Personality of Godhead in the form of a boar because of your desiring to have a place to stay. I pray that you kindly vanquish all the reactions of my sinful life. I offer my respectful obeisance unto you. (Śrimad Bha̅gavatam, 8.16.26,27)

b. After bathing, one should perform his daily spiritual duties (Ga̅yatri japa). c. In the beginning, the devotee should chant (108 times) the dva̅daśa̅kṣara-mantra (oṁ namo bhagavate va̅sudevaya) and offer flower garlands, incense and so on. After worshiping the Lord in this way, one should bathe the Lord with milk and dress Him with proper garments, a sacred thread, and ornaments. Thereafter one should offer water to wash the Lord’s lotus feet., one should worship the Lord with fragrant flowers, incense and other paraphernalia. d. Then, with great attention, one should worship the Deity of the Supreme Personality of Godhead by offering incense, lamp, flowers, water, cloth and fan. At the end, each item should be offered to the Lord who is situated within earth, sun, water, fire and spiritual master. Then one should bathe the Lord with milk, dress Him and again worship Him with all paraphernalia. (Śrimad Bha̅gavatam, 8.16.28) e. Set-up the yajña kunda for fire yajña. Put rangoli decorations, flower decorations around yajña kunda. f. Set-up the kaḷaśa and the photo of the Deities. g. If one can afford to, then prepare pa̅yasam (rice boiled in milk at low heat for a long time and later added with jaggery along with seasoning of dry fruits and elaichi/cardamom). The prepared pa̅yasam should be kept in a new pot later to be used during yajña. (Śrimad Bha̅gavatam, 8.16.40) h. If the purohit is appointed, let him commence the yajña by welcoming the Supreme Personality of Godhead into the kalaśa by the following prayers: namas tubhyaṁ bhagavate puruṣa̅ya mahi̅yase sarva-bhu̅ta-niva̅sa̅ya va̅sudeva̅ya sa̅kṣiṇe (8.16.29)

namo ‘vyakta̅ya su̅kṣma̅ya pradha̅na-puruṣa̅ya ca catur-viṁśad-guṇa-jña̅ya guṇa-saṅkhya̅na-hetave

namo dvi-śi̅rṣṇe tri-pade catuḥ-śṛṅga̅ya tantave sapta-hasta̅ya yajña̅ya trayi̅-vidya̅tmane namaḥ

namaḥ śiva̅ya rudra̅ya namaḥ śakti-dhara̅ya ca sarva-vidya̅dhipataye bhu̅ta̅na̅ṁ pataye namaḥ

namo hiraṇyagarbha̅ya pra̅ṇa̅ya jagad-a̅tmane yogaiśvarya-śari̅ra̅ya namas te yoga-hetave

namas ta a̅di-deva̅ya sa̅kṣi-bhu̅ta̅ya te namaḥ na̅ra̅yaṇa̅ya ṛṣaye nara̅ya haraye namaḥ

namo marakata-śya̅mavapuṣe ‘dhigata-śriye keśava̅ya namas tubhyaṁ namas te pi̅ta-va̅sase

tvaṁ sarva-varadaḥ puṁsa̅ṁ vareṇya varadarṣabha atas te śreyase dhi̅raḥù pa̅da-reṇum upa̅sate anvavartanta yaṁ deva̅ḥ śriś ca tat-pa̅da-padmayoḥ spṛhayanta iva̅modaṁ bhagava̅n me prasi̅data̅m

The meaning of the above mantras are as follows: O Supreme Personality of Godhead, greatest of all, who lives in everyone’s heart and in whom everyone lives, O witness of everything, O Va̅sudeva, supreme and all-pervading person, I offer my respectful obeisance unto You (8.16.29); I offer my respectful obeisance unto You, the Supreme Person. Being very subtle, You are never visible to material eyes. You are the knower of the twenty-four elements, and You are the inaugurator of the sa̅ṅkhya-yoga system (8.16.30); I offer my respectful obeisance unto You, the Supreme Personality of Godhead, who have two heads (pra̅yaṇi̅ya and uda̅yani̅ya), three legs (savana-traya), four horns [the four Vedas] and seven hands [the seven chandas, such as Ga̅yatri̅]. I offer my obeisance unto You, whose heart and soul are the three Vedic rituals [karma-ka̅ṇḍa, jña̅na-ka̅ñḍa and upa̅sana̅- ka̅ñḍa] and who expand these rituals in the form of sacrifice (8.16.31); I offer my respectful obeisance unto You, Lord Śiva, or Rudra, who are the reservoir of all potencies, the reservoir of all knowledge, and the master of everyone (8.16.32); I offer my respectful obeisance unto You, who are situated as Hiraṇyagarbha, the source of life, the Supersoul of every living entity. Your body is the source of the opulence of all mystic power. I offer my respectful obeisance unto You (8.16.33); I offer my respectful obeisance unto You, who are the original Personality of Godhead, the witness in everyone’s heart, and the incarnation of Nara-Na̅ra̅yaṇa Ṛṣi in the form of a human being. O Personality of Godhead, I offer my respectful obeisance unto You (8.16.34); My Lord, I offer my respectful obeisance unto You, who are dressed in yellow garments, whose bodily hue resembles the marakata gem, and who have full control over the Goddess of fortune. O my Lord Keśava, I offer my respectful obeisance unto You (8.16.35); O most exalted and worshipable Lord, best of those who bestow benediction, You can fulfill the desires of everyone, and therefore those who are sober, for their own welfare, worship the dust of Your lotus feet (8.16.36); all the demigods, as well as the Goddess of fortune, engage in the service of His lotus feet. Indeed, they respect the fragrance of those lotus feet. May the Supreme Personality of Godhead be pleased with me (8.16.37). i. After welcoming the Lord, one should offer Him the items of worship (such as pa̅dya and arghya) with faith and devotion, one should worship Keśava, Hṛ̣ṣi̅keśa and Kṛṣṇa (Śrimad Bha̅gavatam, 8.16.39) j. The fire in the yajña kunda should be commenced with mantras and chanting of Hare Kṛṣṇa maha̅ mantra. k. While chanting the same mantra̅s mentioned above, one should offer the pa̅yasam (prepared earlier) to the fire. (Śrimad Bha̅gavatam, 8.16.40) l. Thereafter, one should silently chant the dva̅daśa̅kṣara-mantra (oṁ namo bhagavate va̅sudevaya) 108 times and offer prayers to the Lord for His glorification. (Śrimad Bha̅gavatam, 8.16.42) m. After the purna̅huti i.e., completion of the yajña one should offer all the prasa̅da to a Vaiṣṇava or offer him some of the prasa̅da and then take some oneself. After this, one should offer the Deity a̅camana and then betel nut and then again worship the Lord. (Śrimad Bha̅gavatam, 8.16.41) n. Then one should circumambulate the Lord and the yajña kunda and finally, with great delight and satisfaction, offer obeisance, falling straight like a rod (daṇḍavat). (Śrimad Bha̅gavatam, 8.16.42) o. After touching to one’s head all the flowers and water offered to the Deity, one should throw them into a sacred place. Then one should feed at least two bra̅hmaṇas with sweet rice. (Śrimad Bha̅gavatam, 8.16.43) p. One should perfectly honor the respectable bra̅hmaṇas one has fed, and then, after taking their permission, one should take prasa̅dam with his friends and relatives. For that night and for the next 12 days, one should observe strict celibacy. (Śrimad Bha̅gavatam, 8.16.44-45)

4. For the next 12 days one should follow payovrata (subsisting only on milk), Hari a̅ra̅dhanam (bathing and reciting the mantras for the pleasure of the Lord), homa or yajña (ﬁre sacriﬁce), arcanam (worshipping the Lord with various paraphernalia) and dvija-tarpaṇaṁ (serving the Vaiṣnavas) with purity and attention and according to the methods stated above (i.e., step no: 3c to 3p). (Śrimad Bha̅gavatam, 8.16.46-47)

1. From pratipat until the thirteenth day of the next bright moon (śukla- trayodaśi̅), one should observe the following strictly: (Śrimad Bha̅gavatam, 8.16.48-57) i. Complete celibacy, ii. Sleeping on the floor (with a mat) at night, iii. Bathing three times a day, iv. Not talking unnecessarily. Also, strictly avoiding talking about material subjects or topics of sense gratification, v. Should be completely free from envy of all living entities, vi. Should be a pure and simple devotee of Lord Va̅sudeva. vii. Should give up the miserly habit of not spending money and one should arrange for the gorgeous worship of the Supreme Personality of Godhead, Viṣṇu, who is situated in the heart of every living entity. With great attention, one must prepare pa̅yasam for oblation in fire and must chant the Puruṣa-su̅kta mantra. The offerings of food should be of varieties of tastes. In this way, one should worship the Supreme Personality of Godhead. viii. One should satisfy the spiritual master (a̅ca̅rya) and should satisfy his assistant priests (known as hota̅, udga̅ta̅, adhvaryu and brahma). One should please them by offering them clothing, ornaments and cows. This ceremony is called viṣṇu-a̅ra̅dhana, or worship of Lord Viṣṇu. (Śrimad Bha̅gavatam, 8.16.54) ix. One should satisfy the spiritual master and assistant priests by giving them cloth, ornaments, cows and also some monetary contribution. And by distributing prasa̅dam one should satisfy everyone assembled, including even the lowest of men, the caṇḍa̅las (eaters of dog flesh). x. One should distribute Viṣṇu-prasa̅dam to everyone, including the poor man, the blind man, non-devotee and the non-bra̅hmaṇa. Knowing that the original creator, Lord Viṣṇu is very pleased when everyone is sumptuously fed with Viṣṇu-prasa̅dam, the performer of yajña should then honor prasa̅dam himself along with his friends and relatives. xi. Every day from pratipat to trayodaśi̅, one should chant Hare Kṛṣṇa maha̅ mantra, dance in the ki̅rtana, chant other mantras and stotras, and recite Śri̅mad-Bha̅gavatam. In this way, one should be engaged in worshipping the Supreme Personality of Godhead.

2. On the 13th day, following the directions of the śa̅stra and with the help of Vaiṣnavas, one should bathe Lord Viṣṇu with ﬁve substances (milk, yogurt, ghee, sugar and honey). (Śrimad Bha̅gavatam, 8.16.50)

eva niyama̅ḥ sa̅kśa̅t ta eva ca yamottama̅ḥ tapo da̅naṁ vrataṁ yajño yena tuṣyaty adhokṣajaḥ This vrata is the best process for pleasing the transcendental Supreme Personality of Godhead, known as Adhokṣaja. It is the best of all regulative principles, the best austerity, the best process of giving charity, and the best process of sacriﬁce. (Śrimad Bha̅gavatam, 8.16.48)

This completes the description of Payovrata. After performing this vrata, a suitable date and time should be ﬁxed for conception as per the rules mentioned in the previous chapter.

Puṁsavana Vrata (To be performed by the husband or wife or both) Puṁsavana vrata also known as Viṣṇu vrata103, is a vow in devotional service to please Lord Viṣṇu104. This vow is to be performed for one year105 either by the husband or the wife (anyone capable) or by both of them106.

It is described in Śrimad Bha̅gavatam, that an intelligent person should worship the Supreme Personality of Godhead by all means, whether he cherishes material desires, or is without any material desires, or if he desires for liberation107. By engaging in this way, although one may not desire anything material from the Lord and do not even want liberation, still, Lord Kṛṣṇa fulﬁlls all their desires knowing it well as a Supersoul in one’s heart108.

Puṁsavana vrata was described by Kaśyapa Muni to his wife Diti. In earlier chapters we came across the mention of wrongful union of Kaśyapa Muni and Diti that resulted in the birth of demons, Hiraṇyakaśipu and Hiraṇya̅kṣa. All those who were born of Diti were known as Daityas or demons. And all those born of Aditi were known as A̅ dityas or demigods. Diti was of envious nature and hence her children were all demoniac. However, once Diti gave birth to the demigods named as Ma̅rut Gaṇa̅s. This was posible because Diti followed Puṁsavana vrata. The story is explained in detail in the chapter ‘Timeless stories from Pura̅ṇa̅s’.

Regarding Puṁsavana vrata, the following is mentioned in Śrimad Bha̅gavatam,

śriyaṁ viṣṇum ca varada̅v asiṣaṁ prabhava̅v ubhau bhaktya̅ sampu̅jayen nityaṁ yadi̅cchet sarva-sampadaḥ If one desires all opulences, his duty is to daily worship Lord Viṣṇu with His eternal consort, Lakṣmi̅. With great devotion one should worship the Lord according to the above-mentioned process. Lord Viṣṇu and the Goddess of fortune are an immensely powerful combination. They are the bestowers of all benedictions and the sources of all good fortune. Therefore the duty of everyone is to worship Lakṣmi̅-Na̅ra̅yaṇa. (Śrimad Bha̅gavatam, 6.19.9)

For those worshipping Śri Ra̅dha̅ Kṛṣṇa, it is to be noted that in conditional state, even though one worships Śri Ra̅dha̅ Kṛṣṇa, they should do so in the mood of worshipping Lakṣmi̅-Na̅ra̅yaṇa with regulative principles109.

At the end of this vrata, phala śruti or the benefits apart from the obvious purification, are given. In all the various mantras there are specific potencies, of which the gṛhastha devotees must take advantage110.

Puṁsavana vrata is to be commenced on the first day of the Śukla pakṣa of Ma̅rgaśirṣa month (Nov-Dec) (also known as Arghaya̅na month) until the full moon day (pu̅rṇima) of the month of Ka̅rtika (Oct-Nov) of the next year. This vrata is to be undertaken under the instructions of qualified bra̅hmaṇas or spiritual guides. For a woman, the spiritually qualified husband acts as the spiritual guide.

The vrata starts on the ﬁrst day of śukla pakṣa of the month of Ma̅rgaśirṣa. The description of the vrata is as follows:

1. One should get up very early in the morning (between 3am to 4:00am). After getting up, one should wash their teeth, bathe and dress with fresh white cloth. Woman should put on her ornaments. Later, one should put on turmeric paste, offerred sandalwood pulp on forehead and other auspicious ítems. (Śrimad Bha̅gavatam, 6.18.52, 6.19.3)

2. For the ﬁrst day, a vrata saṅkalpa111 (vow of penance) to carry out the vrata for one full year has to be done by both husband and wife together. Husband should recite the following: “Śri Lakṣmi̅ Na̅ra̅yaṇa pri̅tyarthaṁ mama bh̅arya sahitaṁ puṁsavana vratam kariṣye”

3. One should then worship the cows112 and offer them banana fruit, coconut and jaggery.

4. Next, with great faith and devotion, one should read Śrimad Bha̅gavatam from 6th canto, 18th chapter, 19th śloka to 6th canto, 18th chapter, 58th śloka, which describes the birth of Ma̅rut Gaṇa̅s. (Śrimad Bha̅gavatam, 6.18.3). This has also been provided in the story form in the chapter “Timeless stories from Pura̅ṇa̅s”.

5. Worship of Śri Śri Lakṣmi̅ Na̅ra̅yaṇa should be commenced by waking them up; dressing and decorating the Deities; offering a sacred thread; offering ornaments, scents, incense and lamp; offering water for washing His feet, hands and mouth, offering water for His bath; and ﬁnally offering cloth, ﬂowers and fan. (Śrimad Bha̅gavatam, 6.19.4, 6.19.7)

6. After thus worshipping their Lordships, one should chant the following mantras every day with great attention. (Śrimad Bha̅gavatam, 6.19.4- 6.19.7)

alaṁ te nirapekṣa̅ya pu̅rṇa-ka̅ma namo ‘stu te maha̅vibhu̅ti-pataye namaḥ sakala-siddhaye

yatha̅ tvaṁ krpaya̅ bhu̅tya̅ tejasa̅ mahimaujasa̅ juṣṇa ̅iṣa guṇaiḥ sarvais tato ‘si bhagava̅n prabhuḥ

viṣṇu -patni maha̅-ma̅ye mahapuruṣa-lakṣaṇe pri̅yetha̅ me maha̅-bha̅ge loka-ma̅tar namo ‘stu te

oṁ namo bhagavate maha̅-puruṣa̅ya maha̅nubha̅va̅ya maha̅vibhu̅ti-pataye saha maha̅-vibhu̅tibhir balim upahara̅m My dear Lord, You are full in all opulences, but I do not beg You for opulence. I simply offer my respectful obeisances unto You. You are the husband and master of Lakṣmi̅devi̅, the Goddess of fortune, who has all opulences. Therefore You are the master of all mystic yoga. I simply offer my obeisances unto You (6.19.4); O my Lord, because You are endowed with causeless mercy, all opulences, all prowess and all glories, strength and transcendental qualities, You are the Supreme Personality of Godhead, the master of everyone (6.19.5); O wife of Lord Viṣṇu, O internal energy of Lord Viṣṇu, you are as good as Lord Viṣṇu Himself, for you have all of His qualities and opulences. O Goddess of fortune, please be kind to me. O mother of the entire world, I offer my respectful obeisances unto you (6.19.6); My Lord Viṣṇu, full in six opulences, You are the best of all enjoyers and the most powerful. O husband of Mother Lakṣmi̅, I offer my respectful obeisances unto You, who are accompanied by many associates, such as Viṣvaksena̅. I offer all the paraphernalia for worshiping You. (6.19.7).

7. Chant the following mantra while offering twelve oblations of ghee in the sacred ﬁre: oṁ namo bhagavate maha̅-puruṣa̅ya maha̅vibhu̅ti-pataye sva̅ha̅

8. Then one should pay danḍavat praṇa̅ṁ (prostrated obeisances) to the Deities. While paying danḍavat praṇa̅ṁ one should chant the following mantra for ten times (6.19.10):

śriyaṁ viṣṇuṁ ca varada̅v a̅śiṣa̅ṁ prabhava̅v ubhau bhaktya̅ sampu̅jayen nityaṁ yadi̅cchet sarva-sampadaḥ If one desires all opulences, his duty is to daily worship Lord Viṣṇu with His consort Śri Lakṣmi̅. With great devotion one should worship Him according to the above-mentioned process. Lord Viṣṇu and the Goddess of fortune are an immensely powerful combination. They are the bestowers of all benedictions and the sources of all good fortune. Therefore the duty of everyone is to worship Śri Lakṣmi̅-Na̅ra̅yaṇa. (Śrimad Bha̅gavatam, 6.19.9)

9. Then one should chant the following prayers: yuva̅ṁ tu vi viśvasya vibhu̅ jagataḥ ka̅raṇaṁ param iyaṁ hi prakṛtiḥ su̅kṣma̅ ma̅ya̅-śaktir duratyaya̅

tasya̅ adhi̅śvaraḥ sa̅kṣa̅t tvam eva puruṣaḥ paraḥ tvaṁ sarva- yajña ijyeyaṁ kriyeyaṁ phala-bhug bhava̅n

guṇa-vyaktir iyaṁ devi̅ vyañjako guṇa-bhug bhava̅n tvaṁ hi sarva-śari̅ry a̅tma̅ śri̅ḥ śari̅rendriya̅śaya̅ḥ na̅ma-ru̅pe bhagavati̅ pratyayas tvam apa̅śrayaḥ

yatha̅ yuva̅à tri-lokasya varadau parameṣṭhinau tatha̅ ma uttamaśloka santu satya̅ maha̅śiṣaḥ My Lord Viṣṇu and Mother Lakṣmi̅, Goddess of fortune, you are the proprietors of the entire creation. Indeed, you are the cause of the creation. Mother Lakṣmi̅ is extremely difficult to understand because she is so powerful that the jurisdiction of her power is difficult to overcome. Mother Lakṣmi̅ is represented in the material world as the external energy, but actually she is always the internal energy of the Lord (6.19.11); My Lord, You are the master of energy, and therefore You are the Supreme Person. You are sacrifice (yajña) personified. Śri Lakṣmi̅, the embodiment of spiritual activities, is the original form of worship offered unto You, whereas You are the enjoyer of all sacrifices (6.19.12); Mother Lakṣmi̅, who is here, is the reservoir of all spiritual qualities, whereas You manifest and enjoy all these qualities. Indeed, You are actually the enjoyer of everything. You live as the Supersoul of all living entities, and the Goddess of fortune is the form of their bodies, senses and minds. She also has a holy name and form, whereas You are the support of all such names and forms and the cause for their manifestation (6.19.13); You are both the supreme rulers and benedictors of the three worlds. Therefore, my Lord, Uttamaśloka, may my ambitions be fulfilled by Your grace (6.19.14);

10. After chanting the above prayers, one should remove all the paraphernalia of worship, one should offer them water to wash their hands and mouths. (Śrimad Bha̅gavatam, 6.19.15)

11. Thereafter, with devotion and humility, one should offer bhoga (food preparations) to Thier Lordships. After offerring, one should smell the prasa̅dam. Next one should perform a̅rati (offer lamp) to Their Lordships. (Śrimad Bha̅gavatam, 6.19.16)

12. Accepting her husband as the representative of the Supreme Person, the wife should worship him with unalloyed devotion by offering him prasa̅dam. The husband, being very pleased with his wife, should engage himself in the affairs of his family. She should then worship non- widowed women having sons. She should meditate upon him, thinking that he is situated in her womb. (Śrimad Bha̅gavatam, 6.19.17)

13. One should then honor (eat) the prasa̅dam and then engage in everyday affair with great care and devotion.

14. On the morning of the next day, one should wash oneself, and after worshiping Lord Kṛṣṇa as before, one should cook as one cooks for festivals as stated in the Grhya-su̅tras. Sweet rice should be cooked with ghee, and with this preparation the husband should offer oblations to the ﬁre twelve times. (Śrimad Bha̅gavatam, 6.19.22) 15. Thereafter, one should satisfy the bra̅hmaṇas. When the satisﬁed bra̅hmaṇas bestow their blessings, he should devotedly offer them respectful obeisance and with their permission he should take prasa̅dam. (Śrimad Bha̅gavatam, 6.19.23)

16. Before taking his meal, the husband must ﬁrst offer a comfortable seat to the a̅ca̅rya, and, along with his relatives and friends, should control his speech and offer prasa̅dam to the Guru. Then the wife should eat the remnants of the oblation of sweet rice cooked with ghee. Eating the remnants insures a learned, devoted son and all good fortune. (Śrimad Bha̅gavatam, 6.19.24)

17. For next one year step 3 to 13 should be followed. While following this vrata one should follow rules and regulations given below for purification (Śrimad Bha̅gavatam, 6.18.47-51) a. One should not be violent or cause harm to anyone. b. One should not curse anyone. c. One should not speak lies. d. One should never get angry. e. One should not associate nor even speak with wicked people. f. One should not touch impure things like skulls and bones. g. One should never wear clothes that have not been properly washed. h. One should never enter the water while bathing. i. One should not put on a garland that has already been worn. j. One should never eat leftover food. k. One should never eat prasa̅dam offered to the Goddess Ka̅li̅ (Durga̅) (since it is done with material desires). l. One should not eat anything contaminated by flesh or fish. m. One should not eat anything brought or touched by a uncultured person nor anything seen by a woman in her menstrual period. n. One shoud not drink water by joining the palms. o. After eating, one should not go out to the street without having washed the mouth, hands and feet. p. Ladies should not go out in the evening. They should not go out with their hair loose, without covering themselves properly, nor should the ladies go out unless they are properly decorated with ornaments. q. One should not leave the house without being situated in grave mood. r. One should not lie down without having washed both of their feet. After washing their feet they should wipe it dry. They should not lie down with wet feet or with head pointed towards the western or northern directions. s. One should not lie naked. t. One should not sleep during the sunrise or sunset.

For a pregnant women, following this vow means that the Supreme Personality of Godhead personally protects the womb (6.18.65); if this vow or ritualistic ceremony is observed according to the description of śa̅stra, even in this life a man will be able to achieve all the benedictions he desires from the Lord. A wife who performs this ritualistic ceremony will surely receive good fortune, opulence, sons, a long-living husband, a good reputation and a good home (6.19.25); if an unmarried girl observes this vrata, she will be able to get a very good husband. If a woman who is avi̅ra (who has no husband or son) executes this vrata, then she gets promoted to the spiritual world. If a woman whose children have died after birth, follows this vrata, then she shall obtain a child with a long duration of life and also become very fortunate in possessing wealth. If a woman is unfortunate she will become fortunate, and if ugly she will become beautiful. By observing this vrata, a diseased man can gain relief from his disease and have an able body. If one recites this narration while offering oblations to the pitṛs (fore-fathers) and demigods, especially during the śra̅ddha ceremony, the demigods and inhabitants of Pitṛloka will be extremely pleased with him and bestow upon him the fulﬁllment of all desires. After one performs this ritualistic ceremony, Lord Viṣṇu and His wife, mother Lakṣmi̅, the Goddess of fortune, are very pleased with him (6.19.26-28)

This ends the description of Puṁsavana vrata.

Hari-Vaṁśa Śravaṇa Vrata (To be followed by husband and wife) This vrata is a nine day vrata to be followed by both the husband and wife. On each day the couple should study with great faith and devotion the pastimes of the Lord. The details are explained below.

Before commencing this vrata, it is prescribed in the śa̅stra that one should perform Goseva̅ vrata (explained previously)113. It has been declared by the a̅ca̅ryas that Hari vaṁśa Pura̅ṇa was compiled by Śrila Vya̅sadeva especially for creating virtuous progeny in the society. In other words, just by listening to the glorious activities of the Supreme Personality of Godhead, Śri Kṛṣṇa, mentioned in the pages of Hari vaṁśa Pura̅ṇa, the benediction for obtaining good progeny is achieved.

suputraṁ labhate̅ ra̅jan vya̅saya vacanam yatha̅ sarva̅nka̅ma̅nava̅pnoti katha̅ṁ śrutva̅ hare̅rima̅ṁ A chaste shall obtain a virtuous progeny by hearing Hari vaṁsa Pura̅ṇa. Śrila Vya̅sadeva Himself has conﬁrmed it. One who hears this Pura̅ṇa shall obtain all benedictions. (Hari vaṁśa maha̅tmyaṁ, 4.64)

Further, it is said:

apuṣpa̅ ka̅kavandhya̅ ca vandhya̅ ya̅ ca mṛta̅rbhaka̅ sravadgarbha̅ ca ya̅ na̅ri̅ tatha̅ śra̅vya̅ prayatnataḥ A girl although grown up but does not become puṣpavati (whose menstruation cycle has not commenced), a lady who has only one progeny, a lady who does not have any progeny, a lady whose progeny dies after delivery of the baby and a lady whose baby naturally gets aborted in the womb, all such ladies must hear Hari vaṁṣa Pura̅ṇa attentively as per the Hari vaṁśa śravaṇa vrata. (Hari vaṁṣa maha̅tmyaṁ, 4.63)

Regarding delayed conception, it is mentioned in Dharma Sindhu as follows: putrotpatti asiddhau karmavipaka granthokta harivaṁśa śrava̅na̅di vidha̅naṁ kurya̅t | prathame kṛṣṇa̅jananaṁ dviti̅ye dhenuka̅rdamanam tṛti̅ye kuṇḍana̅pure rukmiṇi haraṇaṁ tatha̅ || caturthe ṣatpuravadham a̅rya̅stotram ca pañcame madhoscaritaṁ ṣaṣṭhe vai saptame pa̅vakastutiḥ || aṣṭhame paundraka vadho navamehri sama̅payet va̅cayedanaya̅ si̅tya̅ harivamsaṁ yatha̅kramaṁ || Even with right precautions as mentioned in Garbha̅dha̅na-saṁska̅ra, if the wife is not able to get pregnant, then as mentioned in Karmavipa̅ka scripture, one should read and hear the scripture Hari vaṁśa, as follows: On the first day, one should hear the birth of Lord Kṛṣṇa, on second day, the story of killing Dhenuka̅sura (Viṣṇuparva, 13), the third day, the abduction and marriage with Rukmiṇi Devi, on the fourth day the ṣatpuravadham (Viṣṇuparva, 85; describes killing of Nikumbha̅sura by Lord Kṛṣṇa) and glorification of the sister of Lord Kṛṣṇa called A̅ rya̅devi (Viṣṇuparva, 120; A̅ ryadevi is Pa̅ravti or Durga devi, wife of Lord Śiva, who slipped away from Kaṁsa’s hand and foretold death of Kaṁsa in the hands of Kṛṣṇa. A temple of A̅ rya̅devi existed in an island called A̅ rya̅dvip, now known as Anjadiva after Portueguese invaded and destroyed the temple. The deity was shifted to a place known as Ankola in Karnataka and exists there till today. Lord Balara̅ma visited A̅ rya̅dvip temple during his ya̅tra as mentioned in Śrimad Bha̅gavatam114); the fifth day the killing of the demon Madhu by Lord Viṣṇu (Bhaviṣyaparva, 26), on the sixth and seventh day the glorification of the Supreme Lord situated within pa̅vaka or agni (Bhaviṣyaparva, 62.29), the eighth day the description of killing of Paunḍraka and on the ninth day ending with reading of the meeting of Nanda Mahara̅ja and Yaśoda with Śri Kṛṣṇa Balara̅ma. This way, one should hear Hari vaṁśa Pura̅ṇa.

The story of appearance of The Supreme Personality of Godhead, Śri Kṛṣṇa is given in the chapter ‘Timeless stories from Pura̅ṇas’. Other stories can be read from either the Hari vaṁśa Pura̅ṇa or Śrimad Bha̅gavatam.

In Hari Bhakti Vila̅sa, (quoted from Bhaviṣyottara Pura̅ṇa) it is mentioned as follows: yasmin gṛhe pa̅ndu putra likhyate devaki̅ vratam na tatra mṛta niṣkra̅ntir na garbha patanaṁ tatha̅ na ca vya̅dhi bhayaṁ tatra bhaved iti mataṁ mama na vaidhavyaṁ na daurbha̅gyaṁ na dambhaḥ kalaho gṛhe O son of Pa̅ndu, in that house where discussions of My appearance from the womb of Devaki̅ takes place, and are kept in the form of a book, no son will be born dead, and there will be no fear of miscarriage, disease, or widowhood, as well as no misfortune, pride, or quarrel. (Hari Bhakti Vila̅sa, 15.293-294)

In Ja̅taka Tattva scripture, it is mentioned, ‘sarpaśa̅pa̅d viputraḥ’, meaning, that the childlessness or sonless parents have sarpa doṣa or sarpa śa̅pa (Curse of the sarpas or na̅gas, the snakes). In other words, if this curse exists, then the couple will not obtain progeny. The solution is provided in Hari vaṁṣa Pura̅ṇa: to chant – Mokṣaviṁṣaka stotra that gloriﬁes The Supreme Lord, everyday in the morning after bathing. The stotra is given in the “APPENDIX – 7”. Regarding this mantra, it is said as follows:

aputro labhate putram kanya̅ catvepsitam patim sadyogarbha̅t pramucyeta garbhiṇi̅ janayetsutaṁ Those who recite this mantra with faith and devotion, a childless couple will obtain progeny, a girl will obtain a worthy husband, a pregnant lady will deliver the baby without pain and also will give birth to a male child. (Hari vaṁśa pura̅ṇa, Bhaviṣyaparva, 72.66)

This stotra was instructed by Śrila Na̅rada Muni to Bali Maha̅ra̅ja when Bali Maha̅ra̅ja was arrested by Lord Va̅mana’s army and was held bound by ropes of Varuṇa or na̅gapa̅ṣa. Na̅rada Muni approached Bali Maha̅ra̅ja in Sutala planet (the planet which Bali Maha̅ra̅j was awarded as his residence after surrendering everything to Lord Va̅manadeva) and instructed him to recite this sacred mantra. One who recites this mantra will be released from all sins committed in one’s lifetime.

The rules and regulations to be followed for nine days of Hari vaṁśa katha̅ śravaṇa are as follows:

1. One should ﬁrst pay obeisance to the scripture Hari vaṁśa Pura̅ṇa and offer prayers to the Guru paraṁpara before commencing the katha̅. (Hari vaṁśa maha̅tmya, 4.29)

2. With great faith and devotion, with one pointed attention and with resolution to not get distracted in between the katha̅, one should make a saṅkalpa to hear Kṛṣṇa katha̅. One should not get up and go in between the katha̅ (4.25), nor one should talk other subject matters in between the katha̅ (4.35)

3. Both husband and wife should sit on the ﬂoor on a mat and commence reading the scripture loudly as prescribed for the day. (4.27)

4. One should strictly follow brahmacarya (celibacy) throughout these nine days (4.2). The husband and wife should sleep separately during these days. (4.9)

5. During these nine days, one should be truthful, clean, pure, compassionate, sober and grave, simple, humble and broad hearted. (4.19)

6. To reduce passing stool and urine for the day during hearing, one should consume light food frugally. Best is to consume haviśa̅yanna (Rice and Mung dal boiled together in equal quantity and eaten with little salt) (4.3)

7. At the end of the studying or hearing the katha̅ meant for that day, one should honor the sweet rice prasa̅dam. (4.2)

8. At the completion of the Hari vaṁśa śravaṇa from the tenth day onwards, one can chant the Santa̅na gopa̅la mantra (provided in our publication titled, ‘Mantra Pushpam’) and Śri̅ Kṛṣṇa Aśtottaraśata Na̅ma Stotram (“APPENDIX – 6”) for the pleasure of the Lord. These mantras can be chanted everyday also.

This ends the description of Hari Vaṁśa Śravaṇa vrata.

Śri Kṛṣṇa Janma̅ṣṭam̅i vrata Śri Kṛṣṇa Janma̅ṣṭami̅ vrata is described in Bhaviṣyottara Pura̅ṇa. The same has been described by Śrila Sana̅tana Goswa̅mi and Śrila Gopa̅la Bhatta Goswa̅mi in Hari Bhakti Vila̅sa.

Regarding this vrata, Lord Kṛṣṇa Himself says: evam etat sama̅khya̅tam loke janmaṣṭami-vratam putra-santa̅nam a̅rogyaṁ saubha̅gyam atulaṁ. labhet satya dharma rata bhu̅tva̅ mṛto vaikunṭham a̅pnuya̅t Thus, My appearance became known as the Janma̅ṣtami vrata and it was celebrated throughout the world. By observing the vow of Janma̅ṣṭami̅, one receives good children, good health and unlimited good fortune. One also become truly righteous and ascends to Vaikunṭha after death. (Hari Bhakti Vila̅sa, 15.264, 284)

janma̅ṣṭami̅ jana mono nayanotsava a̅ḍhya̅ pa̅papaha̅ sapadi nandita nanda gopa̅ yo devaki̅ṁ sadayita̅ṁ yajati̅ha tasya̅ṁ putra̅nava̅pya samupaiti padaṁ sa viṣṇoḥ The festival of Janma̅ṣṭami̅, which gives pleasure to the mind and eyes of all who observe it, immediately takes away all sinful reactions, and it bestows great pleasure upon the cowherd, Nanda Maha̅ra̅ja. One who worships Vasudeva and Devaki̅ on Janma̅ṣṭami̅ will be blessed with good children, and at the end of his life, he will attain the abode of Lord Viṣṇu. (Hari Bhakti Vila̅sa, 15.296)

Further, performing this vrata is mentioned as an eternal function:

nityatvaṁ ca paraṁ tasya bhagavat pri̅ṇana̅n matam vidhi va̅kya viśeṣa̅c ca aka̅raṇe pratyava̅yataḥ The observance of Janma̅ṣṭami̅ is accepted as an eternal function in three ways—the Supreme Lord becomes pleased, it is the injunction of the scriptures, and a sin is incurred by not observing this vow. (Hari Bhakti Vila̅sa, 15.266)

The procedure of observing the vrata is described by the Lord Himself as follows:

1. First of all one should determine the day of śuddha (pure) Janma̅ṣṭami̅. That is, it should not be mixed with saptami on the same day. If aṣṭami is mixed with navami, then it is considered as the best. Moreover, if there is conjunction of Rohiṇi nakṣatra, then it is still better. However, even if the aṣṭami of the Kṛṣṇa-pakṣa (i.e., the waning moon) in the month of Bha̅drapada (Aug – Sep) has no presence of the Rohiṇi nakṣatra, or navami tithi, it should still be observed by fasting and performing other religious duties. The specially auspicious moments (which has conjunction of Rohiṇi nakṣatra and aṣṭami tithi known as Jayanti̅) are described just to show the special beneﬁt one obtains by observing such vows. Actually, these particularly auspicious moments are not essential. Because these moments are very rare, if one were to wait for them to occur, then the possibility of observing Janma̅ṣṭami̅ would be remote (In other words, Śri Kṛṣṇa Jayanti is not available every year but occasionally. But every year Śri Kṛṣṇa Janma̅ṣṭami̅ must be celebrated even if Jayanti is not available). It is only for this reason that one is advised to reject an aṣṭami that is contaminated by the presence of saptami and fast only on a pure aṣṭami. Just as one is forbidden to observe a mixed Eka̅daśi, one is forbidden to observe a mixed Janma̅ṣṭami̅ (Hari Bhakti Vila̅sa, 15.358). One may also refer ‘Jayanti Nirṇaya’ scripture written by Śripa̅da Madhva̅cha̅rya for more inputs on this matter.

2. As Janma̅ṣṭami̅ approaches, one should rise early in the morning, brush his teeth, and then make a vow or saṅkalpa with a controlled mind to follow the prescribed rules and regulations. (15. 411). According to their capacity, everyone (bra̅hmaṇas, kṣatriyas, vaiśyas and śu̅dras) should observe complete fasting on this auspicious day. Fasting also means to stay aloof from sinful activities and cultivate good qualities. Fasting does not only refer to abstaining from food and drink. (15. 377, 413)

3. The saṅkalpa should be done as follows: adya sthitva nira̅ha̅raḥ sarva bhoga vivarjitaḥ bhokṣye ‘haṁ pundarika̅kṣa śaraṇam me bhava̅cyuta O lotus-eyed Lord, today I will observe a complete fast and remain aloof from all kinds of sense gratiﬁcation. O Acyuta! I will break my fast tomorrow. Please be the object of my shelter. (15.414)

adya sthitva nira̅ha̅raḥ svo-bhu̅te parameśvara bhokṣya̅mi devaki̅-putra asmin janma̅ṣṭami̅-vrate O supreme controller! O son of Devaki̅, today I will observe a complete fast and I will break the fast tomorrow. May You be my shelter during the execution of this vow of Janma̅ṣṭami̅. (15.465)

4. Thereafter, at noon, one should bathe in the pure water of a river, or other reservoir of water, and construct/arrange a very beautiful room for the worship of the Lord. (15.415)

5. This room should be decorated with jewels, such as rubies, fine cloth, and fresh fragrant flower garlands (many of which cannot be afforded now, but traditional decorations using mango leaves, cocounut leaves, flowers can be used). One should arrange everything very neatly, invite all the pious ladies, and then install a pot filled with water while ringing bells, playing drums, and singing bhajans. This room should contain barley, water, marks of the svastika, tridents, ghee lamps, dolls of goat, churning rods, incense, ashes, mustard seeds, and a burning fire. The room should be guarded by well-dressed doormen who are equipped with weapons, such as clubs.

Inside the room, there should be a small altar for Goddess Saṣṭhi̅ (Goddess Saṣṭhi̅ is the benefactor and protector of children. She bestows children and assists during childbirth. She should be depicted as: a lady holding (with her right hand) the hand of a 3-4 year old child and carrying a baby in her left hand while standing on a cat which is her vehicle. Or, she should be depicted by a ﬁlled copper kalaśa in which the 5 mango leaves and a coconut on top of it is placed). In this way, according to one’s means, one should construct a very nice room.

In that room, deities of mothers, such as Yaśoda, should be placed. These deities may be made of gold, silver, copper, brass, clay, wood, or other metal, or one may use a painting.

The deity of mother Yaśoda should have a golden complexion. She should be half-lying on an opulent couch. Her looks should be that of an ascetic and as if she has just delivered a child. She looks very happy for the moment.

The Deity of child Kṛsṇa should be lying on the couch with His eyes closed as He drinks milk from His mother’s breast. He is decorated with the mark of Śrivatsa and His complexion should resemble the color of a blue lotus ﬂower. Or, a four-armed effulgent Deity can be installed upon the couch, holding a conch shell, disc, club, and bow in His hands, and wearing a garland of forest ﬂowers. A deity of mother Yaśoda should also be placed there, along with her newly-born jewel-like baby girl. Vasudeva should also be seen there, with a sword and shield in his hands.

Outside the room, there should be paintings of the demigods, planets, Na̅gas, Yakṣa̅s, Vidya̅dhara̅s and demons. They should be seen standing in a mood of awe and reverence, with ﬂower garlands in their hands. It should appear as if they are traveling through the sky. Vasudeva is the incarnation of Kaśyapa, Devaki̅ is the incarnation of Aditi, Baladeva is the incarnation of Śeṣa, Yaśoda is the incarnation of Aditi as well, Nanda Maha̅ra̅ja is the incarnation of Praja̅pati Dakṣa (and partial incarnation of Kaśyapa), Garga Muni is the incarnation of the four-headed Brahma̅, and Kaṁsa is the incarnation of Ka̅lanemi. Their paintings, or deities, should be placed within the room.

Paintings/ toys of demons, such as Ariṣṭa, Ca̅ṇura, Dhenuka, and Keśi, who were all well-equipped with weapons, should be placed within that room. They should look as if they are bewildered by Yogama̅ya and inﬂuenced by Nidra̅devi, the Goddess of sleep.

One should also decorate the room with paintings of dancing celestial women and singing Gandharvas. On one side of the room, there should be a painting of the Yamuna̅ river, in which the serpent, Ka̅liya̅, is seen, and on the banks, Nanda Maha̅ra̅ja and the other cowherd men and women of Vraja. (15. 416-431)

6. After decorating the room in this way, one should worship the deity of mother Devaki̅, who has just given birth to child Kṛsṇa, with offerings of sandalwood paste, ﬂowers, rice paddy, fruit, and other articles. (15.432)

7. One should also offer varieties of fruits, coconut, pumpkin, dates, pomegranates, betel nuts, oranges and jackfruit, which grow in different parts and at different times. One should also offer varieties of sweet preparations, and fragrant seasonal ﬂowers should be offered in the course of the worship. One should meditate upon the various incarnations of the Supreme Lord, as described previously, and worship them by chanting the appropriate mantras (15. 433-434). The mantras to be chanted are as follows (15.435-438):

aditir deva mata̅ tvaṁ sarva papa praṇa̅ṣini̅ atas tvaṁ pujayiṣya̅mi bhaya bhi̅to bhavasya ca pu̅jita̅si yada̅ devaiḥ prasanna tvaṁ vara̅nane tatha me pu̅jita̅ bhaktya̅ prasa̅daṁ kuru suvrate O mother Devak̅i, you are non-different from Aditi, the mother of the demigods. You destroy all of one’s sinful reactions. I will now worship you, because I am greatly frightened of the formidable material existence. You are also worshiped by Maha̅deva. O beautiful-faced one! O avowed chaste lady! Just as you are pleased by the worship offered to you by the demigods, please be merciful to me by accepting my worship, which was offered to you with devotion.

yatha̅ putraṁ priyaṁ labdhva̅ prapta̅ te nirvṛtiṁ para̅ tatha̅ me nirvṛtiṁ devi sa-putra̅ tvaṁ dadasva me O goddess, just as you have become supremely blissful by receiving your dear son, may you and your son bestow supreme bliss upon me.

ga̅yadbhiḥ kinna̅ra̅dyaiḥ satata parivṛta veṇu vina̅di na̅dair bhṛṅga̅ra̅darṣa kumbha prakara hṛta karaiḥ kinnaraiḥ sevyama̅na̅ paryaṅke tva̅stṛte ya̅ mudita taramukhi̅ putriṇi samyag aste sa̅ devi̅ deva ma̅ta̅ jayati suvadana̅ devaki̅ ka̅nta rupa̅ All glories to the beautiful goddess, Devaki̅, who is surrounded by the best of singers, known as Kinnara̅s, who beautifully play their stringed instruments. She is served by the Kinnara̅s, who are always ready to provide her with various articles, such as a mirror. She is always smiling, while lying on an excellent couch with her son, whose beauty is enchanting. She is the mother of the demigods.

8. Thereafter, one should worship Lakṣmi̅, the Goddess of fortune, who is sitting in the padma̅sana next to mother Devaki̅’s lotus feet, and who is engaged in massaging the lotus feet of the Supreme Lord, as well as those of Devaki̅. She should be worshiped by the mantra “lakṣmi̅ devyai namaḥ”. (15.439)

9. Thereafter, one should worship Lord Kṛṣṇa by chanting the following mantra:

avata̅ra-sahasraṁ vai krṭaṁ te madhusu̅dana na saṅkhya̅ṁ avata̅ra̅ṇa̅ṁ kaścij ja̅na̅ti vai bhuvi brahma̅ śiva̅dayo va̅pi svaru̅paṁ na vidus tava atas tvaṁ pu̅jaya̅my a̅dya ma̅tur utsaṅga sa̅yinaṁ O Madhusu̅dana, You incarnate in innumerable forms. No one in this world can estimate the number of Your incarnations. The demigods, headed by Brahma̅ or Śiva, do not know Your actual glories. Today, I will worship You in Your, form as a child, lying on the lap of Your mother. (15.440-441)

10. Thereafter there can be chanting of the Hare Kṛṣṇa maha̅ mantra. The initiated can also chant the twelve names of the Lord starting with ‘Oṁ Keśava̅ya namaḥ’ and ending with ‘Oṁ Va̅sudeva̅ya namaḥ’. (15.442)

11. In the evening, as the moon rises, those initiated should offer arghya to the Lord situated within Chandra or Moon by chanting the following mantras (15.443-449):

anagham va̅manam sauriḥ vaikunṭhaṁ puruṣottamam apara̅jitaṁ va̅sudevaṁ ma̅dhavaṁ madhusu̅danam

vara̅haṁ puṇḍarika̅kṣaṁ nṛsiṁhaṁ dharaṇi̅ dharam da̅modaraṁ padmana̅bhaṁ keśavam garuḍa dhvajam govindam acyutaṁ kṛṣnaṁ anantaṁ puruṣottamam adhokṣajaṁ jagad bi̅jaṁ sarga sthity anta ka̅raṇam

ana̅di nidhanaṁ viṣṇuṁ trilokeśaṁ trivikramaṁ na̅ra̅yaṇaṁ caturba̅huṁ śaṅkha cakra gada̅ dharam

pita̅mbara dharam nityaṁ vana ma̅la vibhu̅ṣitam śrivatsa̅ṅkaṁ jagat setuṁ śri̅ patiṁ śri̅ dharaṁ harim

devaki̅ garbha sambhu̅tam daitya sainya vina̅śanam grha̅ṇa̅rghyaṁ idam deva govinda̅ya namo namaḥ

12. Then one should bathe the Lord, offer cloth, incense and bhoga to the Lord with different mantras. They are as follows (15.451-453):

The mantra for offering a bath: yogesvaa̅ya yoga sambhava̅ya yoga pataye govinda̅ya namo namaḥ O Lord Govinda, You are Yogeśvara, Yogasambhava, and Yogapati. My obeisance unto You.

The mantra for offering cloth: yajñesvara̅ya yajña sambhava̅ya yajña pataye govinda̅ya namo namaḥ O Lord Govinda, You are Yajñesvara, Yajñasambhava, and Yajñapati. I bow down to You.

The mantra for offering incense: viśveśvara̅ya viśva sambhava̅ya viśva pataye govinda̅ya namo namaḥ O Lord Govinda, You are Viśveśvara, Viśvasambhava, and Viśvapati. My obeisance unto You. The mantra for offering bhoga (food prepared for offering to the Lord):

dharmeśvara̅ya dharma sambhava̅ya dharma pataye govinda̅ya namo namaḥ O Lord Govinda, You are Dharmeśvara, Dharma-sambhava, and Dharma-pati. I offer my repeated obeisance to You.

13. Now, one should again offer arghya to Chandra as follows (15.454): kṣi̅roda̅rṇava sambhu̅ta atri netra samudbhava grha̅ṇa̅rghyaṁ sasa̅nkemaṁ rohiṇi̅ sahito mama O lord, who appeared from the ocean of milk! O lord, who was born from the eye of Atri! O Śaśa̅ṅka, please accept this arghya, along with Rohiṇi.

14. Thereafter, one should invoke and then offer worship to the Lord situated within Śaśa̅ṅka (Moon), Rohiṇi̅, Devaki̅, Vasudeva, Yaśoda, Nanda, and Balabhadra, as well as the cowherd men, women, and cows of Gokula, after installing them on the ﬂoor that has been puriﬁed by the chanting of mantras. By performing this worship, one becomes freed from all sinful reactions. There is no doubt about this. (15.455-456)

15. That night, one should perform the worship of the Lord situated as Parama̅tma within Goddess Saṣṭhi, cut the umbilical cord, and observe the name-giving ceremony. (15.457-458)

16. Thereafter, one should remain awake throughout the entire night while singing the Lord’s glories and discussing His pastimes as they are described in the śa̅stra. One should also offer to the Lord incense, a ghee lamp, food, and betel nuts. (15.497)

On the next day: 17. One should break the fast, after the presence of the nakṣatras (in the sky) has ceased. (15. 385)

18. Then, one should prepare to immerse the Deities into a bucket of water. Before doing this, one should respectfully feed the assembled bra̅hmaṇas and reward them with sufﬁcient dakṣina. If one has the means, he should donate gold, silver, cows, cloth, and other items. While doing so, one should pray: May Lord Kṛṣṇa be pleased with me. (15.459-460)

While immersing the Deities, one should chant the following mantra: yam devaṁ devaki̅ devi̅ vasudeva̅d aji̅janat bhaumasya brahmaṇo guptyai tasmai brahma̅tmane namaḥ

su-janma va̅sudevdya go bra̅hmaṇa hita̅ya ca śa̅ntir astu śivaṁ ca̅stu ity uktva̅ taṁ visarjayet Let me offer my respectful obeisance unto the Supreme Brahman, Lord Va̅sudeva, who manifested Himself from the womb of Devaki̅, as the son of Vasudeva, who is the form of pure goodness, in order to give protection to the entire material creation, especially the demigods, headed by Brahma̅. My obeisance to Lord Va̅sudeva, whose appearance is most auspicious and who is the benefactor of the cows and bra̅hmaṇas. Let there be peace and prosperity. After praying in this way, one should immerse the Deities. (15. 461-462)

Thus ends the description of Śri Kṛṣṇa Janma̅ṣṭami̅ vrata compiled from Hari Bhakti Vila̅sa.

Prior preparations for Garbha̅dha̅na-saṁska̅ra: Once the date and time is ﬁxed (at least the approximate date) for Garbha̅dha̅na-saṁska̅ra, various vratas can be planned as mentioned above.

An important point to be noted is that, there may be a change in the menstruation cycle. In this case, the planned date will have to be changed too. Therefore, although an approximate date and month is fixed for practical purposes, it is to be understood that the final date can be conclusively fixed or confirmed only in the month in which Garbha̅dhana- saṁska̅ra is planned after the menstruation cycle commences in that month.

To plan to follow various vratas, the longest of them, the Puṁsavana vrata (one year vrata) requires that prior planning is needed one year ahead. Apart from vratas, there are other aspects of preparation explained in this section.

Apart from one year prior planning, there are descriptions for regimen to be followed 6 months prior, 3 months prior, 15 days prior, 7 days prior, 1 day prior and ﬁnally prior planning on the day of Garbha̅dha̅na-saṁska̅ra. ‘Planning’ means, careful preparations should be undertaken consciously for the pleasure of Śri Kṛṣṇa. These preparations are described below.

1 year prior: 1. The boy and the girl (husband and wife after marriage) should commence Putrotpatti vrata by making a saṅkalpa as explained before.

2. They should maintain brahmacarya by avoiding uncessary intermingling. If married, they should sleep separately. They should follow the sadopava̅sa vrata (as mentioned before, eating only twice a day and nothing in between).

3. With the help of a calendar (pañcha̅ṅga), the couple should chart to follow various other vratas mentioned earlier such as Payovrata (which is a 12 day vrata to be followed in the month of Pha̅lguṇa or the month that falls between Feb-Mar) or Puṁsavana vrata (which is a one year vrata to be started in the month of Ma̅rgaśi̅rśa, i.e., between Nov-Dec), Janma̅ṣṭami̅ vrata (in Bha̅drapa̅da, i.e., Aug-Sep), Goseva̅ vrata (any month. Can be done one month prior to the actual date of Garbha̅dha̅na- saṁska̅ra) and Hari vaṁśa śravaṇa vrata (any month). All these vratas do not contradict each other rather they supplement each other.

4. Offesnseless chanting of at least 16 rounds (16 x 108 = 1728 names) of Hare Kṛṣṇa maha̅ mantra (Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare | Hare Ra̅ma, Hare Ra̅ma, Ra̅ma Ra̅ma, Hare Hare), should be undertaken if not being practiced already.

5. Every day, in the morning, the couple should sincerely study Śrimad Bha̅gavatam and recite the Śri Kṛṣṇa Aśtottara Śata Na̅ma stotra (See “APPENDIX – 6”).

6 months prior: The couple should start giving close attention to their own personal health. Health means spiritual, mental and physical health.

Spiritual health is maintained by following spiritual practices. Chanting the holy names, such as the Hare Kṛsṇa maha̅ mantra is the best practice in this age of Kali yuga. Also, one should offer bhoga to the Deities and then eat it as prasa̅dam of the Lord. Association of like-minded devotees is equally necessary as also service to Mother Cow and Śri Tulasi plant.

Physical health is to be maintained by commencing a regimen of daily a̅sana̅s such as sarva̅ṅga̅sana, hala̅sana, mandu̅ka̅sana, ardha- chandra̅sana, utṭha̅sana (for women) and praṇa̅ya̅ma (with mu̅labandha or closure of anus while holding the breath). Pra̅ṇa̅ya̅ma such as Kapa̅labha̅ti, Anuloma and Viloma, should be practiced daily. These a̅sanas and pra̅ṇa̅ya̅ma help in increase of śukra dha̅tu in men and fertility in women. Morning or evening walk for at least half an hour should also be practiced. Regarding food, only organically grown food should be preferred for consumption. Pesticides used in the food grown end up in the śukra dha̅tu that can potentially cause congenital defects in the child. Thus, organic food is highly recommended.

Overall, a wholesome lifestyle called as Sa̅tmya bha̅va should be followed. Regarding this, in Charaka samhita̅ (Śa̅rirastha̅na, 2.46-47), it is said:

naro hita a̅ha̅ra viha̅rasevi sami̅kṣyaka̅ri viṣayeṣu asktaḥ | da̅ta̅ samaḥ satyaparaḥ ksamavan aptopasevi ca bhavatyarogah || matirvacaḥ karma sukha̅nubandhaḥ satvaṁ vidheyaṁ viśada̅ ca buddhiḥ jña̅naṁ tapastatparata̅ ca yoge yasya̅sti tam na̅nupatanti roga̅ḥ || One who resorts to wholesome diet and regimens, who enters into action after proper observation, who is unattached to the pleasure drawn from the satisfaction of sensory objects who is given to charity, impartiality, truthfulness and forgiveness and who is at service of learned people, seldom get afﬂicted with diseases. Diseases do not afﬂict an individual who is endowed with excellence of thoughts, speech and acts which are ultimately blissful, independent thinking, clear understanding, knowledge, observance of spiritual prescriptions and love for meditation.

It is also said in Saṁska̅ra chandrika̅, atiba̅la̅ṁ ativṛddhaṁ di̅rgha rogiṇim anyena va̅ vika̅reṇa upasṛṣṭa̅ṁ varjayet puruṣepyeta eva doṣa̅ḥ ataḥ sarvadoṣa varjitau stripuruṣau samsṛjyeyata̅m || One should not indulge in cohabitation with a woman who is too young or too old, who is suffering from a chronic disease or afﬂicted with any other disease. Similar are the defects in a male. Therefore, the couple should be free from all such defects before they enter into cohabitation.

Thus, a couple should take utmost care of their health practicing a wholesome regimen. With a wholesome regimen, it is ensured that the progeny born will be healthy and without afﬂictions of dośa̅s such as kapha, pitta or va̅ta. As explained in a previous chapter, prakṛti of the child born depends upon the dośa̅s (whether or not) that afﬂicted the parents during sexual consummation. Balance of dośa̅s of parents cannot be achieved overnight but by following the wholesome regimen over a long period of time.

3 months prior: The couple should again reafﬁrm the auspicious date for performing Garbha̅dha̅na-saṁska̅ra based on the prevalent menstruation cycle dates. This process has to be repeated again on the preferred month.

Medications should be started as follows (Note: Guidance of an Ayurvedic kavira̅j will certainly help):

1. The husband and wife should start consuming Chyavanapra̅śa every day. Chyavanapra̅śa contains essential herbs that increases śukra dha̅tu, fertility, vigor and vitality in the body. The essential herbs contained in Chyavanapra̅śa are, A̅ mla, Ji̅vaka, Ṛṣabhaka, Meda, Maha̅meda, Ka̅koli, Kṣiraka̅koli, Ma̅saparṇi, Ji̅vanti, Yaṣṭimadhu, Kapika̅chu, etc. These herbs are also used in Vajikaraṇa therapy in A̅yurveda (to increase the vigor and vitality in the body).

2. Other medications such as Chandraprabha̅ va̅ti, Gulkand, Aśwagandha̅ (Withenia somnifera), Shila̅jit (Asphaltum); Lohasava, Shivlingi (Bryonia laciniosa) & Aśoka̅riṣṭa (Saraca asoca, especially for women), Śata̅vari (Asparagus recemosa) and Bala̅ (Sida cordifolia) should be consumed with one tablet (in case of powder form, a pinch of it with milk everyday once or twice in the morning and evening by both the husband and the wife). These herbs commonly grow throughout tropical. Especially, herbs such as Bala̅ grow very commonly everywhere. They are also manufactured by reliable A̅yurvedic pharmacies and are available in A̅yurvedic stores.

3. The following things should be avoided as they are said to be detrimental to the śukra dha̅tu: Using a laptop on the lap for a long time is said to influence the sperm count as per scientific research. Hence it should be avoided; keeping mobile phones in the pant pockets is also said to have a similar effect; too much cycling is not advised; of course intoxication (smoking and drinking alcohol), meat eating (including fish and eggs) must be completely stopped; utensils such as non stick pans and plastic utensils should not be used. It is said that they interfere in the production of śukra dha̅tu. Best is to use Copper, Bronze and Iron utensils, as they provide the body with essential nutrients such as copper, zinc and iron which is essential for good health; foods which are too spicy should not be consumed.

4. Women who are not following Rajasvala̅ vrata should start following it strictly from now. They should also not consume fried foods, ghee, oil and other fatty foods.

5. Women should start consuming Folic acid tablet (5mg, one per day) up to ﬁrst trimester (that is, 3 months prior and 3 months after conception, i.e., a total of 181-183 tablets). Folic acid is found to be very essential for the proper growth of central nervous system of the child in the womb. Black gram, sesame oil and makha̅na (fox nut or Euryale fox) are rich in folic acid. However, sesame oil being a fatty food increases the fat in the body. Therefore, Black gram preparations (such as South Indian dosa) can be consumed, while Black gram fried in sesame oil is to be consumed on the day of Garbha̅dha̅na-saṁska̅ra as will be mentioned later.

6. Men should start consuming vṛṣya a̅ha̅ra or foods that increase śukra dha̅tu. A glass or two of cow’s milk with a spoon of ghee in it should be consumed daily. A pinch of Śata̅vari can be added into this. Pure Cow ghee and Butter made from cow’s milk should also be consumed generously in food.

7. Both the husband and wife should consume foods such as makha̅na (fox nut or Euryale fox), honey, sprouted wheat, green gram; vegetables such as ash gourd, sweet potato, snake gourd, spinach, amaranth, colocasia leaves; fruits such as mango, orange, lime, banana, organic grapes, guava, pear; dry fruits such as dates, almond, raisins; tender coconut water; a preparation made by soaking in water and low heating of coriander seeds, dry ginger, cumin and cinnamon. This water is to be cooled and consumed at least once a day. All these foods should also be consumed after Garbha̅dha̅na-saṁska̅ra, i.e., during pregnancy for a healthy progeny.

8. Both the husband and wife should consume millets such as Ragi, Jowar, Sajja; cereals such as wheat and barley. It is better if these grains are milled and mixed in required proportion (4:3:2:3:3, in order) and preparations such as dosa or roti be made of them. During Eka̅daśi fasting (from grains), Singha̅ra (Water chestnut or Trapa bispinosa) ﬂour could be used to prepare rotis. Singha̅ra could be used during normal days also as it is very useful in increasing fertility in both men and women.

In the Viṣṇu-dharma Pura̅ṇa it is said: auṣadhe cintayed viṣṇuṁ bhojane ca jana̅rdanam śayane padmana̅bhaṁ ca maithune ca praja̅patim When taking medicine one should remember the Lord by chanting the name, Viṣṇu. When eating one should chant the name, Jana̅rdana. When going to sleep one should chant the name, Padmana̅bha and during the Garbha̅dha̅na-saṁska̅ra one should chant the name, Praja̅pati.

Thus, both husband and wife should follow the above regimen by remembering the Lord and thus be Kṛṣṇa conscious.

2 months and 1 month prior: 1. Reafﬁrm the date for Garbha̅dha̅na-saṁska̅ra based on the prevalent trend of the menstruation cycle. One month vrata such as Goseva̅ vrata can be undertaken.

2. Plan for the location and room for Garbha̅dha̅na-saṁska̅ra (speciﬁcally talking about niṣeka or union). The rules for determining the location are as follows:

Garbha̅dha̅na should not be done in a temple, at the residence of a Guru or teacher, under a holy tree, at a pilgrimage place, in a gośa̅la, a crematorium, in the forest or in the water. (A̅ pastamba su̅tra, 3.9.1)

In other words, the niṣeka should be carried out in a well ventilated and clean room. The room should also be painted white as it is recommended in Charaka saṁhita̅.

3. Plan for a ya̅tra (a pilgrimage tour) to a pilgrimage spot. At least one should visit a nearby temple and take blessings of the Deities.

15 days prior: The couple especially the husband should now undergo pañchakarma treatment (a detoxiﬁcation therapy). The dośa̅s in the body of a woman is said to be cleansed with menstruation cycle whereas for a man there is no exit for the accumulated dośa̅s. Hence it becomes very important to have this treatment to get ready with excellent bodily condition for Garbha̅dha̅na-saṁska̅ra. With balanced tri-dośa̅s (kapha, pitta and va̅ta) the progeny will be healthy and also will have balanced tri-dośa̅s predominantly.

Pañchakarma means five actions that clear out the accumulated toxins and prevent progression of disease. They are: vamana (therapeutic vomiting), virechana (laxative therapy), basti (therapeutic enemas), nasya (nose and head treatment) and rakta mokṣa (purification of blood). Before these five therapeutic treatments, two other treatments known as snehana (oleation or internal lubrication) and svedana (sudation or sweating) are performed. The whole program is to be completed in a period of 7 days. Some do it for 10 days and some even up to one month. However, for practical purposes, 7 day program would be suitable enough. Pañchakarma treatment should not be done during pregnancy. During this treatment stop the medications and supplements.

These therapeutic treatments are recommended for the couple planning for conception by Śri Charaka Muni in Charaka saṁhita̅ (Śa̅rirastha̅na, 8.4, Preparation for excellent progeny) as follows:

atha̅pyetau stripuṁsau snehasveda̅bhya̅m upapa̅dhya | vamana virecana̅bhya̅ṁ saṁśodhya | krameṇa prakṛtima̅pa̅dayet samśuddhau ca̅stha̅pana̅nu va̅sana̅bhya̅m upa̅caret | upa̅caret ca madhurauṣadha saṁskṛta̅bhya̅ṁ ghṛtakṣi̅ra̅bhya̅ṁ puru̅ṣaṁ | stri̅yaṁ tu tailama̅ṣabhya̅ṁ ||7.4|| The couple should be treated with snehana (oleation) and svedana (sudation) therapies and thereafter dośas from their body should be eliminated by the administration of vamana (emesis) and virecana (purgation) therapies. Then the patient should be brought to normalcy in stages (by administering prescribed diet, viz. Peya or thick gruel etc). After the elimination of dośa̅s, the couple should be administered a̅stha̅pana (corrective) and anuva̅sana (unctuous) types of enema. Man should also be administered ghee and milk boiled with drugs having sweet taste. The woman should be given til oil and ma̅ṣa (Phaseolus radiatus, commonly known as Full Mung bean) to eat.

If one does not have access or cannot afford to get this pañchakarma treatment through a professional, then one can follow a shortened program as below at their home:

Stage I – Internal Snehana (Internal oleation): For 3 consecutive days, one should drink approx 60ml of warm cow’s ghee on an empty stomach (For va̅ta type of bodies a pinch of salt can be added and for kapha type of individual, a pinch of ginger and pepper can be added). This is known as snehana or internal oleation. The purpose of this is to internally lubricate the body for easy removal of toxins. During these 3 days it is important not to travel, avoid heavy work, and to observe a light diet.

Stage II – External Snehana & Svedana (External oleation and sweating) For the next 2 days, in the morning, apply 200 g of warm sesame oil over the whole body from head to foot. Massage thoroughly for about 20 minutes. Then take a hot steam bath or hot water bath (enough to make you sweat thoroughly) using a mild soap, allowing the protective layer of oil to remain on the skin. This process of sweating is called svedana. This treatment reduces digestive ﬁre (pitta) and hence light food such as havis̅ya̅nna (rice boiled with Mung dal, both taken in equal quantity and mixed with a little salt) should be taken.

Stage III – Virecana (Elimination of toxins) The sixth and seventh day, are days for cleansing, i.e., virechana (laxative therapy). In the morning, take a purgative of pure castor oil with ginger or lemon tea. Alternatively a tea spoon full of Triphala chu̅rṇa can be taken mixed with warm water. Take no solid food until you have moved your bowels about two to four times. Take a warm bath after the bowel movement stops. One can spend time reading or chanting the holy names and not resorting to any heavy work. Consume good amount of water on these days.

After following the above regimen for 7 days, on the 8th day one can gradually get back to the previous diet and medications mentioned previously.

7 days prior: In Charaka saṁhita̅ (Śa̅rirastha̅na, 8.9), there is description of seven preparatory days (especially meant for women) before conception.

sa̅ cedvamaśa̅si̅ta bahantma vada̅taṁ haryakṣaṁ ojasvinam śuciṁ satvasampannaṁ putramicchet ity | suddhasna̅na̅t prabhṛtyasai mantham avada̅ta ava̅na̅ṁ madhusarpibhya̅ṁ saṁsrjya śveta̅ya̅ goḥ saru̅pavatsa̅yaḥ payasa̅ a̅loḍya ra̅jate ka̅sye va̅ pa̅tre ka̅le ka̅le sapta̅ham satatam prayacchet pa̅na̅ya || If she desires to have a son with a massive body, white complexioned with the strength like that of a lion, with vigor, purity and strong mind, then from the ﬁrst day of her puriﬁcatory bath (on the fourth day of the menstruation) she should be given mantham (thin gruel) prepared from white barley by boiling it with the milk of a white cow (preferably) having a white calf (preferably) and mixing it with ghee and honey in a silver or bronze vessel to drink every morning and evening continuously for one week. (This should be prepared and consumed on every day for next seven days)

pra̅tasca śa̅liyava̅nnavika̅ra̅n dadhimadhu sarpirbhiḥ payobhirva̅ samsṛjya bhuñjita tatha̅ sa̅yamvada̅ta śaraṇasa̅yan a̅san pa̅na basana bhu̅ṣaṇa̅ ca sya̅t ||9|| In the morning, she should take food preparation made of śa̅li rice or barley along with curd, honey, ghee or milk. In the evening she should resort to white apartment and use the bed sheet, drink, apparel and ornaments, all of white color.

sa̅yaṁ pra̅tasca śaśvat śvetaṁ maha̅ntaṁ vrṣabha̅janeyaṁ va̅ haricandana̅ñgadaṁ paśyet || One who desires their progeny to be of pure character, brilliant and gallant, should gaze at the best stock of white bullocks and yellow sandal every morning and evening.

saumya̅kṛtiva ca upaca̅ra ceṣṭaśca stri̅puruṣa̅nitara̅n api cendriya̅rthana vada̅ta̅n paśyet | sahacaryascaina̅m priyahitabhya̅ṁ satatam upaareyustatha̅ bhartha̅ na ca miśri bha̅vama̅padhyeya̅ta̅miti || She should be entertained with pleasing and favourite stories. Men and women with good personalities, pleasing words and reﬁned behavior and actions, and other white things should form the objects of her vision as well as other senses. Her companions as well as her husband should always attend on her in a pleasing and favourable manner (The stories are provided in the later chapter of this book).

anena vidhina̅ saptara̅traṁ sthistva̅ aṣtame ahanya aplutya̅dbhiḥ saśiraskaṁ saha bharta̅ ahata̅ni

vastra̅ṇya̅ccha̅dayed vada̅ ta ni avada̅ta̅sca strajo bhu̅ṣaṇa̅ni ca vibṛya̅t ||9|| They should however refrain from cohabitation during this period. After having adopted the above regimens for seven nights, the wife and her husband should then take a head bath (on eighth day), wear white and un-torn apparel as well as white garlands and ornaments.

In these 7 days fully depending upon the Lord, one should be very cautious in dealings with one another. All situations wherein one gets angry, disappointed, distressed or strained must be completely avoided. Instead, both the couple should get immersed in devotional literatures, devotional practices and be saturated with pleasant and peaceful mind. Newspapers, Television and unnecessary talking should be completely avoided.

1 day prior and on the day of Garbhadhana-samskara: Regarding the preparations to be made one day prior as well as on the day of Garbha̅dha̅na-saṁska̅ra, the details are provided in the next chapter.

Thus ends the description of prior preparations related to Garbha̅dha̅na- saṁska̅ra.

95 vilokyaika̅nta-bhu̅ta̅ni bhu̅ta̅ny a̅dau praja̅patiḥ striyaṁ cakre sva-deha̅rdhaṁ yaya̅ puṁsa̅ṁ matir hṛta̅, (Śrimad Bha̅gavatam, 6.18.30) 96 Śridhara swa̅mi’s commentary to Śrimad Bha̅gavatam, 10.61.24 97 ba̅lye ca ba̅lika tvaṁ (Atharva rahasya, Śri Kamala̅ Stotraṁ, 10) 98 adhika̅ kila na̅ri̅ṇa̅ṁ pri̅tirja̅ma̅tṛja̅ bhave̅t (Mahabharata, A̅ di parva, 116.2) 99 Śrila Prabhupa̅da based on commentary of Śrila Śridhara swa̅mi, Śrimad Bha̅gavatam, 6.1.13-14 100 antara̅ sa̅yama̅śaṁ ca pra̅taraśa̅ṁ ca yo naraḥ sadopava̅si bhavati yo na bhunjinkti̅ antara̅ naraḥ (Maha̅bha̅rata, Anuśa̅sana parva, 93.10) 101 kharva pa̅treṇa pibati tasya̅ḥ kharvaḥ putraḥ, nakhanikṛntane kunakhiputraḥ, parṇena pa̅ne unmatta iti: During menstruation, if she drinks using a crippled container, then a crippled child will be born, if she cuts her nails then a son with ugly nails, and if she drinks using a container made of lead, then an insane child will be born. (Dharma Sindhu, 3.11) 102 Śrimad Bha̅gavatam, 8.16.24 103 viṣṇor vratam idaṁ, (Śrimad Bha̅gavatam, 6.19.19) 104 viṣṇuḥ prasi̅dati, (Śrimad Bha̅gavatam, 6.19.3) 105 etena pu̅ja̅-vidhina̅ ma̅sa̅n dva̅daśa ha̅yanam, (Śrimad Bha̅gavatam, 6.19.21) 106 kṛtam ekatareṇa̅pi dam-patyor ubhayor api, (Śrimad Bha̅gavatam, 6.19.18) 107 aka̅maḥ sarva-ka̅mo va̅ mokṣa-ka̅ma uda̅ra-dhi̅ḥ ti̅vreṇa bhakti-yogena yajeta puruṣaṁ param, (Śrimad Bha̅gavatam, 2.3.10); Artificially, sense desires cannot be stopped (Śrila Prabhupa̅da, purport to Bhagavad-gi̅ta, 2.55). The living entity cannot be desireless or senseless, but he does have to change the quality of the desires. Real desirelessness is desire for the satisfaction of Kṛṣṇa and not an artificial attempt to abolish desires (2.71). If one is engaged in Kṛṣṇa consciousness, then, automatically, sense desires subside without extraneous efforts (2.55). Such a person has no sense desires resulting from petty materialism; rather, he remains always happy in his natural position of eternally serving the Supreme Lord (2.55). A materially desireless person certainly knows that everything belongs to Kṛṣṇa (̅iṣa̅va̅syam idaṁ sarvam, Śri ̅Iṣopaniṣad, mantra 1), and therefore he does not falsely claim proprietorship over anything. This transcendental knowledge is based on self-realization- that is, by knowing perfectly well that every living entity is an eternal part and parcel of Kṛṣṇa in spiritual identity, and that the eternal position of the living entity is therefore never on the level of Kṛṣṇa or greater than Him. This understanding of Kṛṣṇa consciousness is the basic principle of real peace. (2.71). King Ambarisa’s bhakti is described as using all his desires in fulfilling the desires of the Lord (ka̅maṁ ca da̅sye na tu ka̅ma-ka̅myaya̅) Thus the a person in Kṛṣṇa consciousness and a person not in Kṛṣṇa consciousness are differentiated by different desires. A Kṛṣṇa conscious person does not do anything which is not conducive to development of Kṛṣṇa consciousness. He may even act exactly like the ignorant person, who is too much attached to material activities. The difference is that a non-devotee is engaged in seemingly religious activities (such as Puṁsavana vrata discussed here) for his own sense gratification, whereas a devotee is sincerely and honestly engaged for the satisfaction of Kṛṣṇa. (3.25) 108 a̅ra̅dhanaṁ bhagavata ̅ihama̅na̅ nira̅śiṣaḥ ye tu necchanty api paraṁ te sva̅rtha-kuśala̅ḥ smṛta̅ḥ, (Śrimad Bha̅gavatam, 6.18.74) 109 Śrila Prabhupa̅da, Lecture on Śrimati Ra̅dha̅raṇi’s Appearance Day, Montreal, August 30, 1968 110 Śrila Prabhupa̅da, Purport to Śrimad Bha̅gavatam, 7.5.23-24 111 Śrimad Bha̅gavatam, 6.19.2 112 Śrimad Bha̅gavatam, 6.18.52 113 govratam tu striya ka̅ryaṁ pa̅raṇaṁ puruṣeṇa ca śravaṇa̅rambhaṇe ra̅jan yatha̅vatkathaya̅mi te̅, (Hari vaṁśa maha̅tmyam, 1.25) 114 a̅rya̅ṁ dvaipa̅yani̅ṁ dṛṣṭva̅ (Śrimad Bha̅gavatam, 10.79.20)

“Since Maha̅ra̅ja̅ Priyavrata was a great devotee, how could he have begotten a son who desired to be transferred to Pitṛloka? Since Maha̅ra̅ja̅ A̅ gni̅dhra was the son of a Vaiṣṇava, he should have desired to be transferred to the spiritual world, Vaikuṇṭhaloka. Why, then, did he desire to be transferred to Pitṛloka? In answer to this, Gosva̅mi̅ Giridhara, one of the Bha̅gavatam commentators, remarks that A̅ gni̅dhra was born when Maha̅ra̅ja Priyavrata was infatuated by lusty desires. This may be accepted as a fact because sons are begotten with different mentalities according to the time of their conception. According to the Vedic system, therefore, before a child is conceived, the Garbha̅dha̅na-saṁska̅ras is performed. This ceremony molds the mentality of the father in such a way that when he plants his seed in the womb of his wife, he will beget a child whose mind will be completely saturated with a devotional attitude. (Śrimad Bha̅gavatam, 5.2.2)

CHAPTER FOUR

Process of Garbha̅dha̅na-saṁska̅ra

We now have come to the crux of the subject matter of this book, which is the process of Garbha̅dha̅na-saṁska̅ra. After obtaining blessings of Deities and Guru, one should proceed to get prepared for the Garbha̅dha̅na- saṁska̅ra. One needs to prepare a checklist and carry out activities accordingly one day prior and on the day of Garbha̅dha̅na-saṁska̅ra. Certain points are summarized below and will be described in order:

1. Blessings from Deities, Guru, Vaiṣṇavas and Goma̅ta̅ 2. Rules governing performance of Garbha̅dha̅na-saṁska̅ra 3. Preparing a day before the scheduled date of Garbha̅dhana-saṁska̅ra 4. Activities on the day of Garbha̅dhana-saṁska̅ra, niṣeka or union at night and thereafter 5. Signs of conception

Blessings from Deities, Guru, Vaiṣṇavas and Goma̅ta̅ In the past, great men and women have taken birth due to blessings of great saints, spiritual masters, Mother Cow and due to blessings of the Deities. In fact, one can appreciate the presence of Supreme Lord at every stage of conception. In Śrimad Bha̅gavatam, as quoted previously, it is said that, under the supervision of the Supreme Lord and according to karma, the soul, is made to enter into the womb of a woman through the particle of male semen to assume a particular type of body.

Further, The Lord arranges for the conception to happen within the womb. This is explained in Śrila Jaganna̅tha Da̅sa’s Hari katha̅mṛta sa̅ra scripture:

Śri Kṛṣṇa Parama̅tma (as the Supersoul inside the heart), pervading as Aniruddha, Pradyumna, Saṅkaṛṣaṇa, Va̅sude̅va and Na̅ra̅yaṇa, makes the ji̅va (soul) enter the womb of the mother through the śukra of the father and according to the ana̅di karma (beginning-less cycle of action and reaction) of the ji̅va and the connection of the triguṇas (three modes of material nature – sattva, rajas and tamas) gives the ji̅va a place in the womb. The Lord in various forms protects and nurtures the process of birth as follows: 1. Aniruddha ru̅pa – śukra enters the womb of the mother and the ji̅va gets a place to reside 2. Pradyumna ru̅pa – fertilization 3. Saṅkaṛṣaṇa ru̅pa – development of the parts of the child 4. Va̅sude̅va ru̅pa – capability for the mother to give birth to the child 5. Na̅ra̅yaṇa ru̅pa – birth of the child

Therefore, without the blessings of the Lord, there is no question of conception. Thus, one should take blessings of the Deities at home or at a temple and proceed for Garbha̅dha̅na-saṁska̅ra with complete dependence upon the Lord and by remembering His glories.

Regarding blessings of Guru or spiritual master is concerned; it is said in Śrimad Bha̅gavatam (7.12.11) as follows:

guru-vṛttir vikalpena gṛhasthasya ṛtu-ga̅minaḥ The gṛhastha, is given permission by the spiritual master to indulge in sex during the period favourable for procreation.

Thus, a gṛhastha should always conduct his activities including Garbha̅dha̅na-saṁska̅ra with the blessings of the Guru. This ensures that the act does not become a whimsical one but as an act of devotional service that has eternal beneﬁt. Before proceeding for Garbha̅dha̅na (especially for the ﬁrst Garbha̅dha̅na-saṁska̅ra), it is therefore necessary to take permission of the Guru, Lord Śiva (who is best of all Vaiṣṇavas115) and other senior Vaiṣṇavas. For subsequent Garbha̅dha̅na-saṁska̅ra, one should pay obeisance to the Guru parampara̅ in the altar and mentally remember the instructions of the Guru. Also, the couple must seek after serving the Vaiṣṇavas before Garbha̅dha̅na-saṁska̅ra.

As far as blessings of Goma̅ta̅ is concerned, it is said: viṣṇoḥ prasa̅de gosca̅pi śivasya̅pyathava̅punaḥ By merciful blessings of the Supreme Personality, Lord Viṣṇu, by the blessings of Lord Śiva and by the blessings of Goma̅ta̅ (Mother Cow), one obtains a son. (Padma Pura̅ṇa, Pa̅taḷakha̅nḍa, 18,19)

The above instruction was given by Ja̅bala Muni to King Ṛtumbhara. The wonderful story of King Ṛtumbhara is given in the chapter dealing with Timeless Stories. One who serves Mother Cow by protecting them from miscreants; serving them by feeding them, by giving them good shelter, by providing them with green grass and by taking care of their health; always being subservient to Mother Cow and carefully watchful of their needs, such a couple certainly obtains a virtuous progeny by blessings of Goma̅ta̅. Thus, one should take blessings of Goma̅ta̅ before proceeding for Garbha̅dha̅na-saṁska̅ra.

Rules governing the performance of Garbha̅dha̅na-saṁska̅ra: 1. One should not be diverted in attention during niṣeka. Rather, one should be devotionally surcharged; should have a pleasant mind and devotional atmosphere:

As Lord Kṛṣṇa suggests to Arjuna: tasma̅t sarveṣu ka̅leṣu ma̅m anusmara yudhya ca mayy arpita-mano-buddhir ma̅m evaiṣyasy asaṁśayaḥ Therefore, Arjuna, you should always think of Me and at the same time carry out your prescribed duty of ﬁghting. With your activities dedicated to Me and your mind and intelligence ﬁxed on Me, you will attain Me without doubt. (Śrimad Bhagavad-gi̅ta̅, 8.7)

Thus, one can meditate on the Lord even during Garbha̅dha̅na, also known as niṣeka or union. This is the beauty of bhakti yoga.

In Suśruta saṁhita̅ it is mentioned as below: The attention should not be diverted to any other subjects at the time of urination, defecation, sexual intercourse, taking of food as well as at the time of taking emetics & purgatives. (Suśruta saṁhita̅, Chikitsa̅stha̅na, 24.87)

Regarding pleasant atmosphere, the following is mentioned: tataḥ caturthe ahanyena̅m utsa̅dhi saśiraskaṁ sna̅payitva̅ | śukla̅ni va̅sa̅msya acchadayet puruṣaṁ ca || tataḥ śukla va̅sasaustragviṇou sumanasa̅v | anyonyam abhika̅mau samvaseya̅ta̅ṁ || sna̅na̅t prabhuti yugmeṣvaḥ su | putraka̅mau a̅yugmeṣu duhitṛka̅mau || In anyone of the four days (before the 16th day, that is between, 12th to 16th day), one should bathe and put on fresh white clothes. After that both the husband and wife should enter a clean room perfumed with incense, both of them with pleasant mind and mutually cooperative desire, must lie down on the bed. One must calculate from the beginning of menstrual cycle the odd days and even days. With desire to obtain a son the husband and wife should unite on even days while with desire to obtain a daughter, they should unite on odd days.

śatpatri̅ taruṇyukta̅ karṇika̅ ca̅rukeśara̅ | maha̅kuma̅ri̅ gandha̅ḍhya lakṣapuṣpe atimanjula | śatapatri̅ hima̅ hrdya̅ gra̅hiṇi śukrala̅ laghuḥ | doṣastraya̅strajidvarnya̅ kaṭvi̅ tikta̅ ca pa̅cani̅ || The bed should be decorated with flowers such as different varieties and shades of roses. The rose known as śatpatri comes in different shades and shapes. Based on different forms and colors of the rose, it is named as Karṇika̅, Ca̅rukesara, etc. Karṇika̅ indicates the rose variety with visible whorl. Ca̅rukesara indicates rich yellow color of the rose. Lakṣapuspa indicates the variety having innumerable petals in the rose flower. Atimanjuḷa indicates baby pink color of the rose. The rose flower is a promoter of śukra and complexion. It is also the alleviator of all the three dośa̅s (kapha, pitta and va̅ta).

The bed should also be decorated with other flowers such as Jasmine, Chrysanthemum flowers. In Bha̅va praka̅śa, it is mentioned: sna̅tas chandana lipta̅ṅgaḥ sugandha sumanascoditaḥ With desire to obtain a good progeny, the man should first take bath, apply sandalwood paste offered to the Supreme Personality of Godhead, Lord Kṛṣṇa, on the body. He should then wear beautiful fresh clothes and decorate oneself. He should then wear the fragrant flower garland offered to Lord Kṛṣṇa. He should then consume foods containing milk, ghee, etc., that increase semen. One should put tambula (or just a bit of elaichi, known as cardamom) in the mouth and should go to the nicely arranged bed. The wife should also prepare herself as mentioned above.

Ka̅lapraka̅ṣika mentions as follows: vedogamoktasamayaṁ pradeśe ca manohare | punyati̅rthajalairyukte gandhapuspa̅dhy alankrate || 8.1 || prasannacittaṁ ka̅nta̅su niṣekaṁ ka̅ryet naraḥ | saudarśanamaha̅mantraṁ śucirbhutva̅ sama̅hitaḥ || 8.2 || The bed chamber should be at a convenient place decorated and kept fragrant with sandal, ﬂowers, etc., and provided with water taken from sacred rivers. Above all, there should be nothing to disturb the peace of mind of the couple.

In Suśruta saṁhita̅ (Sa̅rirastha̅na, 2.28), it is mentioned that: On the day of Garbha̅dha̅na, in the evening, the husband should consume rice with milk and ghee. He should smear ghee on his body before the act of niṣeka (However, smearing ghee should not be done on the generative organ as it might result in excessive lubrication, thus interfering in conception). The husband before performing the act of Garbha̅dha̅na should chant appropriate Vedic mantras and having awakened conﬁdence in the wife, should cohabit based on the rules and regulations of date and time.

One should also not be disturbed by natural urges during niṣeka. This is explained in Suśruta saṁhita̅ (Chikitsa̅stha̅na, 24.89) as follows:

Sexual intercourse by a man who is hungry, thirsty, angry, in cheerless spirit, who may be suffering from any disease is strictly forbidden. A man should not go to his wife by repressing natural urges such as urine, stool and ﬂatus or if he is in weak state of health.

Further it is said: vya̅dhito bandhanastho va̅ pra̅vaseśvatha parvasu | vrddha̅ṁ vandhya masadhrutta̅m mruta̅patya̅ṁ puṣpiṇi̅ṁ | kanya̅su̅ṁ bahuputra̅ṁ ca a̅gacchet eva doṣabha̅k || Again, Garbha̅dha̅na should not be performed if: The wife is pregnant completing her term, if the wife is not interested in union, if the wife has incurred a disease, If wife has overeaten, If wife’s hair is not tied or if wife is feeling hungry.

In Charaka saṁhita̅ (Śa̅rirastha̅na, 7.7) tatra̅tyaśita̅ kṣudhita̅ pipa̅sita̅ bhi̅ta̅ vimana̅ḥ ṣoka̅rta̅ kṛddha̅nyam ca puma̅ṁsam icchanti̅ maithune ca̅tika̅mu̅ va̅ na garbha datte viguṇaṁ va̅ praja̅m janayati || Intake of food in excess, fasting, thirst, fear, dejection, grief, anger, desire for another man, excessive desire for intercourse - these factors in a woman during cohabitation prevents conception and produces a deformed child.

sanja̅taharṣau maithune ca̅nukula̅ viṣṭagandhaṁ sva̅sti̅rṇe sukhaṁ śa̅yanamupakalpya manojñaṁ hitamaśa̅namaśitva̅ na̅tyaśitau dakṣiṇapa̅dena puma̅na̅rohet va̅mapa̅dena stri̅ ||7|| The couple with pleasant mind and happiness should consume a wholesome and relishing food (not in excess) and arrange for bed which is pleasant, scented, well spread and comfortable. Man should ascend the bed with his right leg ﬁrst and the woman with her left left ﬁrst.

In Ashṭa̅ṅga hṛdayam of Va̅gbhatta, the additional information on type of food to be consumed by the husband is mentioned as ghee, milk and rice, while the wife should partake food consisting of sesame oil and black gram.

The modern science has also conﬁrmed the beneﬁt of consuming sesame seed preparations or sesame oil at pre-conception stage.

Sesame is among the seeds rich in vitamins and minerals. It is a very good source of B-complex vitamins such as niacin, folic acid, thiamin (vitamin B1), pyridoxine (vitamin B6), and riboﬂavin. 100 g of sesame contains 97 µg of folic acid, about 25% of recommended daily intake. Folic acid is essential for DNA synthesis. When given to expectant mothers during the pre-conception period, it may prevent neural tube defects in the baby such as serious birth defects of the spinal cord (such as spina biﬁda) and the brain (such as anencephaly). Neural tube defects occur at a very early stage of development, before most of the women realize that they are pregnant.

2. Niṣeka should be performed at night (not in the day time nor at midnight) and only once:

Regarding the relevance of night time, it is described in Suśruta saṁhita̅ (Chikitsa̅stha̅na, 24.89 – E) as follows :

“Pain, enlargement of the spleen, epilepsy and even death may follow from sexual gratiﬁcation in a diseased state of health. The va̅ta and pitta become aggravated by sexual union performed early in the morning or at midnight.”

ye ka̅ryam ra̅trau sakṛde̅va amanam ka̅ryam The rule is that the union between husband and wife should be done only once. In other words, once after the seed is installed in the womb, union on the same night again is prohibited. (Dharma Sindhu)

na̅rtave diva̅ maithunam varjayet | kliba̅ alpaviryasca diva prasuyante alpa̅yuśaśca || Uniting with wife in the day time is prohibited. Impotency and less semen quantity in the day time will give raise to a short lived progeny. (Saṁska̅ra chandrika̅)

3. Niṣeka should be performed in missionary position (woman lying on her back):

It is very interesting to note the extent of scientiﬁc details given in the Vedic scriptures. While there is no clear study as well as guidance in the modern science, the Vedic scriptures provide a clear understanding regarding the position in which the Garbha̅dha̅na or niṣeka should be performed.

In Charaka saṁhita̅ (Śa̅rirastha̅na, 7.7), it is mentioned: na ca nyubja̅ṁ pa̅rśvagata̅ṁ va̅ saṁseveta nyubja̅ya̅ va̅to balava̅n sa yonim pi̅ḍayati pa̅rṣvagata̅ya̅ di̅kṣiṇe pa̅rṣve śleṣma̅ sa cyutaḥ pidadha̅ti garbha̅śayaṁ During cohabitation, the woman should not assume a prone posture (lying ﬂat on chest) nor should she be on her sides. If she maintains a prone posture during cohabitation, then va̅ta gets aggravated and afﬂicts her uterus. If she remains in her right side during cohabitation, the kapha which remains in that side gets displaced and blocks the uterus.

va̅me pa̅rṣve pittaṁ tadasya̅ḥ piḍitaṁ vidahati raktaṁ śukraṁ ca tasma̅t uttha̅na̅ bi̅jaṁ gṛhṇiya̅t tatha̅ni yatha̅stha̅namvatiṣṭhante doṣa̅ḥ | Left side is the abode of pitta. If pressure is put on the left side during cohabitation, then the ovum and the sperm gets burnt up. Therefore, the woman should receive the seed while lying on her back (known as missionary position). In this position dośa̅s remain in their respective sites. Also, positions other than missionary position is injurious to health especially for a man as mentioned in Suśruta saṁhita̅ (Chikitsa̅stha̅na, 24.89 – C):

“It is highly injurious for a man to indulge excessively in sexual intercourse, or perform the sexual act while standing, or while lying on his back, or to shake his head during union. Such acts should not be indulged in by an intelligent person.”

4. Niṣeka should be performed after chanting mantras as prescribed: eśaṁ su̅tre homo noktastair homa varjya mantrapaṭha̅di ru̅po garbha̅dha̅na saṁska̅ra ka̅ryaḥ| asnagni siddhi satve tatraiva homaḥ| For those parampara̅s which suggest chanting of mantras instead of homa, they should follow the chanting of mantras for union with wife.

Instead of homa, as per instructions of spiritual master, one can perform Garbha̅dha̅na-saṁska̅ra with chanting of mantras. Śrila Prabhupa̅da suggested to his followers to chant 50 rounds of Hare Kṛṣṇa maha̅ mantra on the day of Garbha̅dha̅na-saṁska̅ra116.

In fact, there may be discrepancies in pronouncing the mantras and observing the regulative principles. Moreover, there may be discrepancies with regard to time, place, and paraphernalia. But when the holy name of Śri Kṛṣṇa, The Supreme Personality of Godhead is chanted, everything becomes faultless.117

Apart from this, there are other few mantras such as Puruṣa Su̅kta and Viṣṇu yoni su̅kta that one should chant on the day as well as before performing niṣeka. However, those who cannot chant mantras due to not being trained to chant Sanskrit mantras, then it is prescribed that still they must perform Garbha̅dha̅na-saṁska̅ra without chanting mantras118. However, Sanskrit mantras are easy to chant with training and practice.

Preparing a day before the scheduled date for Garbha̅dhana-saṁska̅ra: 1. Purchase ﬂowers such as Roses (of different colors) and Jasmine. The quantity should be enough to cover the bed-spread with petals. For E.g., 50 roses.)

2. Purchase seasonal fruits to offer to the Lord.

3. Keep ready the water from sacred rivers such as water from Mother Ganga, Mother Cauvery, Mother Yamuna, Mother Godavari, etc)

4. Keep ready a copper-kalaśa, lamp and mango leaves. The copper-kalaśa and brass lamps should be thoroughly cleansed (with lime or tamarind) and made sparkling.

5. Keep ingredients such as milk, rice, black gram (urad dal), sesame oil, ghee and barley ready to be used for next day.

6. Purchase fragrance such as sandalwood oil, rose water and handmade natural incense sticks.

7. Purchase a white bed spread along with white pillow covers. The bed to be used should be soft and even and arranged for head-rest towards east. Purchase new cotton saree and dhoti of white color.

8. Thoroughly cleanse the room and its walls. Remove cob webs if any. Remove all unnecessary things in the room.

9. Get a table or stool ready near or next to the bed to keep the photograph or painting of Deities (Ba̅la Gopala or Deities of the temple along with space to keep the copper-kalaśa ﬁlled with water from sacred rivers and space to keep the fruits).

10. The couple should take leave of all engagements, professional or personal for the next day.

11. Take rest early so that you can get up early in the morning (by 3am) and get ready to chant 50 rounds of Hare Krsna maha̅ mantra (Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa Hare Hare| Hare Ra̅ma, Hare Ra̅ma, Ra̅ma Ra̅ma, Hare Hare) which usually takes at least 7 hours.

Activities on the day of Garbha̅dhana-saṁska̅ra, niṣeka or union at night and thereafter:

1. The couple should get up early in the morning, by 3am, take bath after morning duties and get ready. Then the husband should perform a̅camana (see “APPENDIX – 8”) and his daily sandhya̅ rites (Ga̅yatri̅ mantra if initiated into Ga̅yatri̅). Before starting to chant 50 rounds of the Hare Kṛṣṇa maha̅ mantra, the couple should make a saṅkalpa to complete the rounds attentively. One should make sure to not to get disturbed by telephone calls, etc during chanting. Also, the couple should maintain grave mood, should not laugh or talk loudly or unnecessarily. The chanting can also be broken down into two parts. Pre and post breakfast prasa̅dam.

2. At appropriate time (as per their schedule) the couple should wake up the Deities, perform abhiṣeka (bathing ceremony of the Lord), decorate the Deities with ﬂowers purchased, worship them with great faith and chant Śri Kṛṣṇa Aśṭottaraśata stotram (“APPENDIX – 6”). If one knows how to chant the Puruṣa su̅kta prayers, then one should also chant those prayers.

3. They should prepare simple and nutritious breakfast bhoga to offer to the Lord along with barley pa̅yasaṁ (to prepare, add boiled 200gm of barley in ½ a liter of boiling milk. Continuously stir until milk becomes thick. Add jaggery, seasoned dry fruits, cardamom and ghee to taste).

4. After offering and arati, the couple should honor the prasa̅dam. After the prasa̅dam, the couple should continue to chant the maha̅ mantra.

5. After completion of the prescribed 50 rounds of chanting, one should start studying Śrimad Bha̅gavatam or the pastimes of the Supreme Lord provided in the chapter ‘Timeless stories’ of this book.

6. The couple should again offer and eat light prasa̅dam in the afternoon and continue to chant or read.

7. By 4pm or 5pm (depending upon the auspicious time ﬁxed which could be between 8pm to 12 pm), the room should be once again cleansed. The table next to the bed should also be cleaned. The new white bed spread should be laid on the bed as well as on the table.

8. On the table, the couple should arrange the photo or the painting as mentioned before and offer fruits with a Tulasi leaf on top. A ghee lamp must be kept ready and lit during sandhya̅ hours (Just before sunset). Next to the photograph, there should be a copper-kalaśa ﬁlled with sacred waters (as instructed in Ka̅lapraka̅śika), mango leaves and coconut on top as shown in the picture. Keeping the kalaśa with mango leaves and the coconut is not only auspicious but also represents Mother Śaṣṭi, who is the benefactor and protector of children. Mother Śaṣṭi, on behalf of the Supreme Lord, also assists in conception and delivery as mentioned in Śri Kṛṣṇa Janma̅ṣṭami vrata).

9. The couple should then take bath and wear the new white apparel. The wife should decorate herself with garlands and ornaments. She should put on the sandalwood oil and rose water.

10. The couple should then prepare a little quantity of haviṣyanna (Rice and Mung dal boiled together in equal quantity) and sweet rice for offering to the Deities. Also, urad dal (black gram) should be fried in sesame oil and kept ready for offering.

11. The Deities should be woken up after afternoon rest and duly worshipped. The bhoga should then be offered to the Deities.

12. After offering bhoga, the couple should perform arati (offer lamp) to the Deities.

13. After thus worshipping the Deities, the couple should do saṅkalpa for performing Garbha̅dha̅na as follows: śri̅ parameśvara pri̅tyarthaṁ mama̅sya̅ṁ bha̅rya̅ya̅ṁ garbha̅dha̅na̅khyaṁ karmam kariṣye| For the pleasure of the Lord, I shall perform the act of Garbha̅dha̅na in my dharma patni. (Dharma Sindhu, 3.49)

14. After saṅkalpa, the couple should face the Deities and with humility and great faith, should offer arghya (water) with a conch or earthen vessel, ﬁve times while chanting the following mantras. oṁ jaganna̅tha maha̅ba̅ho sarvpodrava na̅śana nava puṣpotsave me’arghyaṁ gṛha̅ṇa jagadi̅śvara etad-arghyaṁ - oṁ śri̅ viṣṇave namaḥ oṁ na̅ra̅yaṇa hare ra̅ma govinda garuḍa-dhvaja nava puṣpotsave me’arghyaṁ gṛha̅ṇa parameçvara etad-arghyaṁ - oṁ śri̅ viṣṇave namaḥ oṁ di̅nabandho kṛpa̅ sindho parama̅nanda ma̅dhava nava puṣpotsave me’arghyaṁ gṛha̅ṇa madhusu̅dana etad-arghyaṁ - oṁ śri̅ viṣṇave namaḥ oṁ viśva̅tman viśvabandho viśveśa viśvalocana nava puṣpotsave me’arghyaṁ gṛha̅ṇa sya̅masundara etad-arghyaṁ - oṁ śri̅ viṣṇave namaḥ

oṁ cida̅nanda hṛśikeśa bhaktavaśya jana̅rdana nava puṣpotsave me’arghyaṁ gṛha̅ṇa kamala̅pate etad-arghyaṁ - oṁ śri̅ viṣṇave namaḥ “Oh Supreme Lord, at this festive occasion with fresh ﬂowers please accept the arghya offered by me.”

15. After offering arghya, if time permits, the couple should do few bhajans and read Śrimad Bha̅gavatam or Śrimad Bhagavad-gi̅ta̅.

16. Then, the couple should give rest to the Deities while singing sweet bhajans.

17. The couple should then proceed to the gośa̅la̅ (cow shed) and offer bananas or any preparation suitable for cows. A garland should be offered and then the couple should circumambulate the cow. While touching the feet of the cow, the couple should pray for blessings of Goma̅ta̅ to beget a virtuous progeny.

18. Next, prasa̅dam should be honored. One should be very careful not to overeat. Prasa̅dam should be frugally consumed just enough to ﬁll half of the stomach (remaining half should be divided as one fourth with water and one fourth left for air circulation).

19. The couple should then proceed to the room and lit the ghee lamp and offer incense to the Deity photograph and the kalaśa.

20. Then the couple should collect the offered ﬂowers, separate the petals and spread them on the bed. They should then spray a little of rose water and the sandalwood oil.

21. If there is time left for the determined auspicious lagna to commence, then the couple should read stories of a great personality as prescribed in Suśruta saṁhita̅ (Śa̅ri̅rastha̅na, 1.19):

iccha̅nuru̅pa putra pra̅pti sa̅dhanaṁ icche̅ta̅ ya̅dṛśa̅ṁ putraṁ tadru̅pacarita̅scata̅ṁ cintayeta̅ jananpada̅sta da̅ ca̅ra pariccheda The husband and wife should think of a person whose appearance and conduct are what they would like for their progeny.

22. Then, half an hour before the determined auspicious time arrives, the couple should mount the bed (wife should mount the bed with her left leg while husband with his right leg). The couple should then check their svara (to be iḍa̅ or piṅgaḷa). The husband should have piṅgaḷa svara (breathing phase from right nostril if desirous of a son) while the wife should have iḍa̅ svara (breathing phase from left nostril if desirous of a son). To correct accordingly they should lie down on the opposite side (For E.g., lying down on left side for 20 min makes the svara change to piṅgaḷa from iḍa̅ and vice versa).

23. The wife should eat a little of the fried urad dal preparation and the husband should drink milk (mixed with a spoon of ghee, jaggery and cardamom) and a banana (If available, it is better to prefer the red variety known as ‘Red Dacca’ or Musa acuminata)

24. Thereafter, the husband while facing East, should situate himself behind his seated wife. With his right hand reaching over her right shoulder he should touch yoni region of the wife while chanting Viṣṇu yoni su̅kta as prescribed in the scriptures119:

oṁ praja̅patiḥ viṣṇu ṛṣiḥ anuṣṭup chandaḥ śri̅ viṣṇu acyuta hari jagadi̅śa̅ devata̅ garbha̅dha̅ne viniyogaḥ

viṣṇur yoniṁ kalpayatu tva̅ṣṭa̅ ru̅pa̅ni piṁśatu a̅siñcatu praja̅patir dha̅ta̅ garbhaṁ dadha̅tu te || Let Lord Viṣṇu prepare the womb, let Tvaṣṭa prepare the form, let Praja̅pati pour the seed, let Dha̅ta̅r place the embryo.

oṁ praja̅patiḥ viṣṇu ṛṣiḥ anuṣṭup chandaḥ śri̅ garbhodaśa̅yi nara-na̅ra̅yaṇo devata̅ garbha̅dha̅ne viniyogaḥ oṁ garbhaṁ dhehi garbhodaśa̅yin garbhaṁ te narana̅ra̅yaṇau a̅dhatta̅ṁ puṣkara srajau Garbhodaśa̅yi Viṣṇu please bestow the child; Nara-Na̅ra̅yaṇa, bedecked with lotus garlands, please give her the child.

Touching her navel he should say:

oṁ di̅rgha̅yuṣaṁ kṛṣṇa bhaktaṁ putraṁ janaya suvrate Oh virtuous wife, bear a long-living son, a devotee of Kṛṣṇa.

Thus, the couple surcharged with devotion to the Lord, should unite within the span of the auspicious lagna.

In the Viṣṇu-dharma Pura̅ṇa it is said: auśadhe cintayed viṣṇuṁ bhojane ca jana̅rdanam śayane padmana̅bhaṁ ca maithune ca praja̅patim When taking medicine one should remember the Lord by chanting the name Viṣṇu. When eating one should chant the name Jana̅rdana. When going to sleep one should chant the name Padmana̅bha. In the Garbha̅dha̅na-saṁska̅ra one should chant the name Praja̅pati, Lord Viṣṇu.

At the end of niṣeka: ṛtau tu garbhasankitvat sna̅nam maithunaṁ smṛtaṁ stri̅ṇa̅ṁ na tu sna̅nam śayana̅dutthita na̅ri śuciḥ sya̅dśuciḥ puma̅n ityukteḥ After Garbha̅dha̅na, the husband must take bath. The wife need not take bath as there is a saying that a lady remains pure even after getting up from bed while a man becomes impure after getting up from bed.

However, as per Charaka saṁhita̅ (Śa̅rirastha̅na, 7.7),

parya̅pte caina̅m śi̅todakena pariṣiñcet | After the completion of the Garbha̅dha̅na, the wife’s face should be gently sprinkled with few drops of water.

Signs of Conception Charaka saṁhita̅ (Śa̅rirastha̅na, 2.23-27)

niṣṭivika̅ gauravam angasa̅t astandra pṛaharṣau hṛdaye vyatha̅ ca tṛptiśca bi̅jagṛhaṇaṁ ca yonya̅ṁ garbhasya sadhyo anugatasya liṅgaṁ (23)

savya̅ñga ceṣṭa̅ puruṣa̅rthini̅ stri̅ stri̅svapnapa̅na̅śana śi̅laceṣṭa̅ savya̅ttagarbha̅ na ca vṛttagarbha̅ savyapradugdha̅ stri̅yam eva su̅te (24)

putraṁ tvato liṅga viparyayeṇa vya̅miśralinga̅ pṛkṛti̅ṁ tṛti̅ya̅ṁ garbhopapattau tu manaḥ stri̅ya̅ yaṁ jantuṁ vrajettat sadṛśaṁ prasu̅te (25)

garbhasya catva̅ri caturvidha̅ni bhu̅ta̅ni ma̅ta̅pitṛ sambhava̅ni a̅ha̅raja̅nyatma kṛta̅ni caiva sarvasya sarva̅ṇi bhavanti dehe (26)

teṣa̅ṁ viśeṣa̅t balavanti ya̅ni bhavanti ma̅ta̅pitṛ karmaja̅ni ta̅ni vyavasyet sadrśatvahetuṁ satvaṁ yatha̅nu̅kaṁ api vyavasyet (27) Signs of conception which has just taken place are salivation, heaviness, prostration, drowsiness, horripilation (extreme joy with symptoms such as hairs standing on end due to excitement) cardiac distress, satisfaction, and no-elimination of the ejaculated semen from the uterus. (23)

If the pregnant woman uses left limbs predominantly for her activities; if there is desire for the society of males; if her dreams, drinks, taking food and other activities resemble that of a woman; if the conception has taken place in the left side of the womb; if the shape of the gravid uterus is not round (it is rather elongated); if the left breast is endowed with the excellence of lactation; then such a pregnant woman is likely to deliver a female child. (24)

If the above mentioned signs and symptoms are of opposite nature, then she is likely to deliver a male child. If there is combination of both these types of signs and symptoms then she is likely to deliver a eunuch. The child resembles those things which the mother thinks in her mind during conception. (25)

All fetus are composed or four mahabhutas. Each of these mahabhutas is again of four types, viz. (1) those from the mother’s ovum, (2) those from the father’s sperm, (3) those from the diet of the pregnant mother and (4) those accompanying the soul which enters into the fetus. Because of the past actions of the parents and the soul, those of the above mentioned factors which ultimately dominate the composition of the fetus determine its resemblance to one or the other thing. ( 23-27 )

A mother in whose right mammary gland, the milk is first detected, who first lifts up her right leg at the time of moving around, whose right eye looks larger or who desires for things of masculine names, dreams of having received lotus flowers, Utpala, Kumuda, Amrataka or flowers of such masculine names or the glow of her face becomes brighter during pregnancy, then she will likely give birth to a male child.

Just a note on the signs of conception: Modern technology allows for various tests that help in identifying whether pregnancy has occurred or not. These tests are mainly Urine Pregnancy Tests (UPT) and Blood tests. The couple should not panic regarding the tests and should just patiently wait for the missed menstrual periods. Missing a menstruation period is the ﬁrst sure sign of successful conception. Successful conception is indeed possible only by causeless mercy of Kṛṣṇa. The urine tests might show false negative results, especially for tests conducted very early.

There is also a modern abusive practice of identifying the gender of the child in the womb through Ultrasound technology. After knowing the gender, the couple assisted by the doctors undergo abortion. This is not only against the precepts of Vedas and sinful but illegal practice according to the law too.

Therefore, one should not waste money and time in these modern tools, but rather be patient and meantime be Kṛṣṇa conscious.

115 nimna-ga̅na̅ṁ yatha̅ gaṅga̅ deva̅na̅m acyuto yatha̅ vaiṣṇava̅na̅ṁ yatha̅ śambhuḥ pura̅ṇa̅m idam tatha̅, (Śrimad Bha̅gavatam, 12.13.16) 116 Śrila Prabhupa̅da, Letter, Vrndavana, May 19, 1977 117 mantratas tantrataś chidraṁ deśa-ka̅la̅rha-vastutaḥ sarvaṁ karoti niśchidram anusaṅki̅rtanaṁ tava, (Śrimad Bha̅gavatam, 8.23.16) 118 śudropyevaṁvidhaḥ ka̅ryo vina̅ mantreṇa saṁskrtaḥ, (Saṁska̅ra chandrika) 119 viṣṇu yoni japet su̅ktaṁ yoni sprṣṭva̅ tribhirvati, garbha̅dha̅naṁ tataḥ kurya̅t suputro ja̅yate dhruvaṁ (One who performs Garbha̅dha̅na should chant the Viṣṇu yoni su̅kta prayers and touch the yoni three times and then perform Garbha̅dha̅n). (Dharma Sindhu)

na mama̅ra diter garbhaḥ śri̅niva̅sa̅nukampaya̅ bahudha̅ kuliśa-kṣuṇṇo drauṇy-astreṇa yatha̅ bhava̅n Śukadeva Gosva̅mi̅ said: My dear King Pari̅kṣit, you were burned by the brahma̅stra of Aśvattha̅ma̅, but when Lord Kṛṣṇa entered the womb of your mother, you were saved. Similarly, although the one embryo was cut into forty-nine pieces by the thunderbolt of Indra, they were all saved by the mercy of the Supreme Personality of Godhead. (Śrimad Bha̅gavatam, 6.18.65)

CHAPTER FIVE

Vows after conception and Diet during Pregnancy

‘Vows after conception’ is a very important subject matter. Not following these vows will make the pregnancy or progeny vulnerable to abortion, diseases and other problems. There are few vows and regimen that a pregnant mother as well as the husband should undergo. They are explained in Dharma Sindhu as given below:

Vows to be followed by pregnant mother (Garbhiṇi str̅i dharma)

garbhiṇi kunjara̅śva̅di śilaham a̅di rohaṇaṁ | vya̅ya̅yaṁ śi̅ghra gamanaṁ śakaṭa̅ rohaṇaṁ tyajet || na bhasma̅d upaviṣen musala u̅khala̅diṣu | tyajet jala̅vaga̅haṁ ca ṣu̅nyaṁ sahma tarostalam | kalaham ga̅tra bhañgaṁ ca ti̅kṣna uṣna̅di bhakṣaṇaṁ | sandhya̅ya̅ṁ ati ṣi̅tala a̅mlam gurva a̅haraṁ parityajet | vyava̅ya śoka asrungbhokṣam diva̅ sva̅paṁ niśa sthitham | bhasma aṅga aranakhair bhumi lekhanaṁ śayanaṁ sada̅ || Pregnant woman should not mount on elephant, horse, mountain or hills and terrace of a building. She should not exercise, walk swiftly, ride on vehicles, or sit on ashes. She should not sit on ‘musal’ (grinding stone) and ‘ukhal’ (mortar). She should not get into the water tub or water body to bathe. She should not live alone in a house or room, or sit below a tree. She should not get involved in ﬁghting or arguments. Nor she should twist her body at any time. She should not consume spicy food nor food of high temperature (hot).

She should not drink cold water in evenings, bitter eatables, or heavy foods that are difficult to digest. She should give up sexual union with husband, should give up sorrow and should not allow blood to drip due to an injury. She should give up sleeping in the day and sitting at night. She should not sit on ashes, nor should she sit on firewood. She should not scratch toe nail on the ground and she should give up sleeping on the bare floor.

tyajet amañgalaṁ va̅kyaṁ na ca ha̅sya̅dhika̅ bhavet | na mukta keśa̅ nodvigna̅ kukkuṭa asanaga̅ na ca | garbha̅ rakṣa̅ sada̅ ka̅rya̅ nityaṁ śauca niṣevaṇa̅t | praśasta mantra likhana̅ccha astama̅lya̅nulepana̅t | viśuddha geha vasana̅ddha̅naiḥ śva̅śa anva̅di pu̅janaiḥ | haridra̅ kuṁkuṁaṁ caiva sindu̅raṁ kajjalaṁ tatha̅| keśa saṁska̅ra ta̅ṁbu̅laṁ ma̅ñgalya̅ bharaṇaṁ ́śubhaṁ| caturthe ma̅si paṣṭhe va̅pyaṣṭhame garbhiṇi̅vadhuḥ | ya̅tra̅ṁ vi̅varjayet nitya ma̅ṣaṣṭha̅ttu viśeṣataḥ|| She should not utter inauspicious phrases, should not laugh excessively; should not keep hairs loose (should be tied), should not get agitated; should not sit like a chicken (sitting with knees near chest); should always remain clean and protect the womb; she should stay in a very clean residence, should give charity; should offer respects to in-laws; should decorate herself with turmeric, kuṁkuṁ, sindhu̅r, ka̅jal; she should keep her hair clean, tie them and decorate with ﬂowers; should eat tambu̅la and wear ornaments. These practices are auspicious. She should give up travelling in 4th, 6th and 8th month, especially from 6th month onwards.

In Charaka saṁhita̅ (Śa̅rirastha̅na, 8.21), it is mentioned: garbha upagha̅tkara̅sitvame bha̅va̅ bhavanti – tadhyatha̅ utkaṭa viṣama kaṭhina̅sana sevinya̅ va̅tamu̅trapuriṣa vega̅nuparundhatya̅ da̅ruṇa̅nucita vya̅ya̅ma sevinya̅ tikṣṇa uṣṇa atima̅tra sevinyaḥ pramitaṣana sevinya garbhe mriyate antaḥ kukṣeḥ aka̅le bastraṁsate śoṣi̅va̅ bhavati|| The following factors cause impairment of pregnancy. It shall result either in death of the fetus inside the womb or abortion or chronic malnutrition of the child. The factors are:

a. Resorting to seats which are uncomfortable, irregular and high; b. Inhibition of the urges of ﬂatus (gas), urination and defecation; c. Resorting to difﬁcult and unsuitable exercises and d. Eating sharp and hot food or consuming food either in excessive quantity or in less quantity.

tatha̅ abhighata̅ prapi̅ḍanaiḥ svabhṛa ku̅pa prapa̅ta deśa avalokana eva abhikṣaṇam ma̅tuḥ prapatatya ka̅le garbhaḥ | tatha̅ atima̅tra samkṣobhibhirya̅nairya anena apriya̅ti ma̅tra śravaṇairva̅ | | If the pregnant mother resorts to any of the below, then it results in abortion. They are:

a. Injury or pressure on the womb frequently; b. Frequently looking inside abysses, deep wells and places like water fall; c. Travelling in consequences which are excessively jerky; d. Hearing of unpleasant sounds in excess.

pratatotta̅ naśa̅yinya̅ḥ punagarbhasya na̅bhya̅śraya na̅ḍi kara̅ṭham anuveṣtayati || If the pregnant mother constantly sleeps on her back, then the umbilical cord gets twisted around the neck of the baby in the womb.

vivṛtaśayini̅ naktaṁ ca̅riṇi̅ ca unmattaṁ janayati | If the pregnant mother sleeps in open and moving alone at night results in birth of insane progeny. This is due to the evil spirits which can affect at those times.

apasma̅raiṇaṁ punaḥ Kalikalahaśi̅la̅ | Resorting to vocal abuses and physical assaults by the pregnant mother, make the progeny epileptic.

vyava̅yaśi̅la̅ durvapuṣamahi̅kam straiṇaṁ va̅ | Habitually resorting to sexual intercourse during pregnancy makes the progeny physically ill-formed, shameless and subjugated to women.

stena̅ tva̅ya̅sabahulaṁ iti drohiṇam akarmaśi̅laṁ va̅ amarṣi̅ṇi̅ canḍam upadhikaṁ asu̅yakaṁ va̅ svapna nitya̅ tandra̅lum abudham alpa̅gni va̅ madhya nitya̅ pipa̅sa̅lum alpasmṛtim anavasthita cittam va̅ || If the mother is constantly given to grief, then this makes the progeny fearful, thin and short lived. Thinking ill of others makes the child become anti-social, envious, subjugated to women. Stealing (others property) makes the offspring exceedingly lazy, malicious and of inactive disposition. Resorting to anger makes the offspring fierceful, deceitful and jealous. Constantly sleeping makes the offspring drowsy, dull and deficient in digestive power. Addiction to wine makes the offspring constantly thirsty, short of memory and fickle minded.

godha̅ma̅ṁsa pra̅ya̅ śa̅rkariṇamaśariṇaṁ śa̅nairmehiṇam va̅ vara̅hama̅ṁsa pra̅ya̅ rakta̅saṁ krathanamti paruṣaroma̅ṇa̅ṁ va̅ matsya ma̅ṁsa nitya̅ cirnimeṣa̅ṁ stabdhakṣaṁ va̅ || Addiction to intake of iguana (a type of reptile) ﬂesh makes the offspring suffer from diabetes, stone in bladder and dribbling of urine. Addiction to the intake of pork produces redness in eyes, sudden obstruction of respiration and excessive roughness of the hair of the offspring. Addiction to the intake of ﬁsh causes delayed closure or non-closure of eyes.

madhura nitya̅ pramehiṇam mu̅kamti sthu̅lam va̅ amla nitya̅ raktapittinaṁ tvagakṣirogiṇam va̅ lavaṇa̅ nitya̅ śi̅grhravali̅palitaṁ khalitya rogiṇam va̅ kakunitya̅ durbalam alpaśukram napatyam va̅ tikta nitya̅ śoṣiṇam abalam anupacitam va̅ tattada̅sevam a̅na̅ntarvanti̅ tannimitta vika̅ra bahulam patyaṁ janayati | pitṛja̅stu śukra doṣa̅ ma̅tṛjairapaca̅rairvya̅khya̅ta̅ḥ | Addiction to the intake of sweets, makes the offspring suffer from prameha (Urinary disorder including diabetes), mu̅ka (dumbness) and atisthaulya (obese). Addiction to the intake of sour food makes the offspring suffer from raktapitta (a disease characterized by bleeding from different parts of the body) and diseases of the skin and eyes. Addiction to the intake of salt makes the offspring suffer from early onset of wrinkles in the skin, graying of hair and baldness. Addiction to the intake of pungent things makes the child weak, deﬁcient in semen or issueless. Addiction to the intake of bitter things makes the offspring weak and emaciated. Addiction to the intake of astringent foods makes the offspring gray in complexion, constipated and udavartin (tympanitic or accumulation of gas in the abdomen). Defects in the offspring caused by the vitiation of the sperm of the father are described in the same line as those of the mother given above. In other words, husband too must abide by balanced regimen for conception. Pregnant mother should follow this rule before conception and after conception.

tasma̅t hita̅n a̅ha̅ra viha̅ra̅n praja̅ sampadam icchanti stri visesena varjayet | sa̅dhva̅ca̅ra̅ ca̅tma̅nam upaca̅roddhi ta̅bhya̅m a̅ha̅ra viha̅ra̅bhya̅m iti || Thus the parents, especially the mother, desirous of a progeny endowed with excellent qualities should refrain from unwholesome diet and regimens. They should perform virtuous acts and adopt diet and regimen which are beneﬁcial.

evaṁ kurvanti hi a̅rogya bala varṇa samva̅hana saṁpadam upetam jña̅tina̅ṁ śreṣṭham apatyam janayati If a pregnant woman is taken care of as advised, then she will give birth to a child who is free from diseases, strong, radiant and well nourished. The child will also be superior to all in the race.

Vows to be followed by husband of the pregnant lady (Garbhiṇi pati dharma) garbhiṇi̅ va̅ñchitaḥ dravyaṁ tasmai dadhyatha̅ ucitam | su̅te cira̅yuṣaṁ putramanyatha̅ doṣam arhati| sindhusna̅naṁ drumacchedaṁ vapanaṁ pretava̅hanaṁ | videśa gamanaṁ caiva na kurya̅d garbhiṇi̅patiḥ | vapanaṁ maithunaṁ ti̅rthaṁ sra̅ddha bhojanaṁ eva ca | varjayet saptama̅t ma̅sa̅n na̅va arohaṇaṁ tatha̅|| The husband should provide for whatever food or things the pregnant wife desires. If this simple rule is followed, the wife will be pleased and shall deliver a progeny having long life. If this is not followed, it will result in sin committed by the husband. Husband should give up bathing in the sea; cutting of trees; shaving of head completely; he should not take part in lifting and carrying a dead body; he should give up travelling; he should give up sexual union (maintain strict brahmacarya until next Garbha̅dha̅na-saṁska̅ra, ideally with at least two years of gap between children); should not eat śra̅ddha food; and he should give up riding on boats especially from the seventh month of pregnancy of the wife.

The desires of the wife arise due to what is known as dauhṛda state, or a state of two hearts; one being that of the pregnant mother and the other being heart of the child in the womb. Heart is the seat of emotions. Therefore, the desires of the child are expressed by the mother imperatively. Disregarding the pregnant wife’s longings can be hazardous. As mentioned in Charaka saṁhita̅ (Śa̅ri̅rastha̅na, 4.17, 4.19):

sa̅ yadhydhicchetta tadasyai dadhya̅t anyatra garbhaḥ upagha̅ta karemyo bha̅vebhyaḥ ti̅vra̅ya̅ṁ tu khalu pra̅rthana̅ya̅ṁ ka̅maṁ hitam apy syaiḥ hitena upahitaṁ dadhya̅t pra̅rthana̅ saṁdha̅rana̅t dhi va̅yuḥ prakupito’ntah śari̅ram anucaran garbhasya̅ padhya manasya vina̅śaṁ vairu̅pyaṁ va̅ kurya̅t || The mother should be given whatever she wants during this period except perhaps those that are harmful for the fetus. If the longing is very strong, then even things which are harmful can be given by neutralizing their injurious effects through processing or adding wholesome things. This is necessary with a view of satisfying the desires. By the suppression of the longings of the pregnant mother, the va̅ta gets vitiated, moves inside the body, and destroys or deforms the fetus in the formative stage.

During the seventh month of pregnancy, there is a special ceremony called sa̅dhabhakṣaṇaṁ (in Bengali) or bayake (in Kannada), usually conducted along with Si̅mantonayana-saṁska̅ra. In this ceremony, the pregnant mother is served with varieties of foodstuffs laid before her on a table and auspicious songs sung by ladies around. The pregnant lady is supposed to eat whatever she desires. This ceremony is signiﬁcant for the above reason that desires of the child should not be neglected. From seventh month onwards the few restrictions on diet for pregnant mother are relaxed. It is said in Charaka saṁhita̅ (Śa̅rirastha̅na, 4.15), as follows:

tasya yatka̅lam eva indriya̅ṇi sa tiṣṭhante tatka̅laṁ eva cetasi vedana nirbandhaṁ pra̅pnoti tasma̅t tada̅ pṛbhṛti garbhaḥ spandate pra̅rthayate ca janma̅ntara anubhu̅taṁ yat kiñcit tad dvaihṛdayam acakṣate vṛdha̅ḥ | |

m̅ atṛjam ca̅sya hṛdayaṁ ma̅tṛhrdayena abhisambaddhaṁ bhavati | rasava̅hinibhiḥ samva̅hinibhiḥ tasma̅t tayostabhiḥ bhaktiḥ saṁspadante | |

tat ca eva ka̅raṇam ̅ikṣamaṇa na dvaihṛdayyasya vima̅nitaṁ garbham icchanti kaṛtuṁ vima̅nana hy asya dṛśyate vina̅śo vikṛti̅rva̅ ||

sama̅na yogakṣema hi tada̅ bhavati garbheṇa keṣu cit arthesu ma̅ta̅ | tasma̅t priyahita̅bhyam garbhiṇi̅ṁ viśeṣeṇa upacaranti kuśalaḥ | As soon as senses are manifested in the embryo, its mind gets associated with feelings and from that time onwards, there is pulsation in the embryo and the desire for whatever was experienced in the previous life of the individual, This condition according to the wise is known as dauhṛda or two-hearts (bi-cardiac) state.

The heart of the fetus which is derived from the maternal source is connected with the mother’s heart through the channels carrying nutrient material. These channels, connecting the fetus and the mother, carry the desires of the one to the other.

It is with this end in view that people do not want to ignore the desires of the fetus as reﬂected through the wishes of the pregnant mother. If such desires are ignored, the fetus may either be destroyed or get deformed.

The proper maintenance and protection of the pregnant mother is as good as the maintenance or protection of the fetus itself. So the wise attends upon a pregnant mother with special care to fulﬁll her favourite and useful needs.

In Suśruta saṁhita̅ (Śa̅ri̅rastha̅na, 3.26), there is description of the desires of the mother and its broad indication to the character of the child that will be born.

It is said, as follows: ra̅jasaḥ darśane yasya̅ dau da ja̅yate striya̅ḥ | arthavantaḥ maha̅bha̅gaṁ kuma̅raṁ sa̅ prasu̅yate || If the pregnant mother desires (due to the inﬂuence of the desires of the child in the womb) to meet the king or an administrator or leader then the child will be very pious and rich.

dukulapatta kauśeyabhṛpaṇa̅dipu dauhṛda̅t alanka̅rau piṇa̅ṁ putra lalita sa̅ prasu̅yate || If the pregnant mother desires to get dressed very nicely, then the child will be very beautiful and will have a likening to get dressed very nicely.

a̅śrame sayata̅tma̅naṁ dharmaśi̅laṁ prasu̅yate | devata̅prati ma̅ya̅ṁ tu prasu̅te parpadopamam || If the desire is to reside in a hermitage or an a̅śrama, then the child will be a self-controlled, religious and devoted to the deity.

darśane vya̅laja̅ta̅na̅ṁ hiṁsa̅śi̅laṁ prasu̅yate || If the desire is to see the lions, beasts, serpents etc., in a zoo, then the child will be a cruel person.

Diet during pregnancy: While following the above rules and regulations, the pregnant mother should consume nutritious diet that assist in delivery of a healthy child.

The diet should include, milk, milk products (ghee, butter, butter-milk and curd/yogurt); Cereals (such as wheat, rice); millets such as ra̅gi [finger millet], jowar [sorghum], ba̅jra [pearl millet]; pulses (green gram [mung dal], red gram [channa dal], lentils [masoor dal], pigeon peas [tur dal], black gram [urad dal]; green leafy vegetables (such as amaranth, spinach, corainder, pudina [mint], curry leaves, colocasia leaves, radish leaves, dill leaves [sabbasige/shepu/sa̅va̅/soya kurra]); vegetables (such as ash gourd [which is mentioned as ‘protector of the embryo’ or Garbhapoṣak in A̅yurveda], bottle gourd, bitter gourd, ladies finger [okhra], cucumber, sweet potato, ridge gourd, banana flower); fruits (such as a̅mla [gooseberry], orange, lime, sweet lime [musambi], mango, guava, figs, bananas, pomegranate, sapota); seeds such as makha̅na (fox nut); dry fruits (such as almond, cashew, figs, dates and raisins); And, spices (saffron, black pepper, clove, cinnamon, cardamom, asafoetida, ginger, coriander, turmeric).

Thus ends the description related to Vows after conception and Diet during pregnancy.

ya etat ta̅rakaṁ bra̅hmaṇo nityam adhite, sa pa̅pma̅naṁ tarati, sa mṛtyuṁ tarati, sa bhru̅ṇa-hatya̅ṁ tarati sa sarva-hatya̅ṁ tarati, sa saṁsa̅raṁ tarati sa sarvaṁ tarati, sa vimukta̅śrito bhavati so amṛtatvaṁ ca gacchati. A bra̅hmaṇa who every day chants this Ra̅ma mantra, which is the supreme deliverer of all living beings, becomes freed from all sinful reactions. He thus conquers the cycle of repeated birth and death. He becomes freed from all sinful reactions—even the killing of an embryo. He becomes freed from material existence. He is relieved of all types of contamination. He attains the association of devotees and ultimately achieves liberation. (Ra̅ma-ta̅pani Upaniṣad quoted in Hari Bhakti Vila̅sa, 1.154)

CHAPTER SIX

Sins of Contraception, Abortion and Sterilization

This topic of contraception, abortion and sterilization is the more or the less the essence of modern family planning. Hence it is important to discuss this in the Vedic understanding.

The program of the modern family planning basically is centered on the promotion of condoms (male contraceptives), birth control pills & copper- Ts (female contraceptives), legalizing abortion and finally, conducting mass sterilization camps. Their aim is defined as, ‘risk reduction of un-intended pregnancy’. Governments, its affiliated agencies, corporates and non- governmental organizations are heavily involved in this multibillion dollar enterprise all in the name of promoting health and welfare.

People are ﬁrst advised to use contraceptives through wide propaganda. Then, they are freely supplied with the contraceptives. If contraception fails to work resulting in accidental pregnancy, then they are advised to undergo abortion, which is essentially killing of the child in the womb. And if they want permanent contraception, then are advised to undergo sterilization. In fact, women bear the brunt of these processes which is exactly opposite for which the program of family planning is introduced in a family.

In Vedic perspective the concept of ‘un-intended’ pregnancy does not exist. All pregnancies are intended. Even natural contraception itself (i.e., union from 17th day until next menstruation commences) is considered as equal to killing of a bra̅hmaṇa.

pra̅grajo darśana̅t patnigamane brahma hatya̅ dośokteḥ kiñcit pra̅yascittaṁ vidheyaṁ iti bha̅thi Union with wife before her fertile period commences (i.e., union on 17th day until beginning of next menstruation) will incur sin of killing of a bra̅hmaṇa. (Dharma Sindhu)

However, during ṛtu ka̅la̅ or the fertile period, it is prescribed that the husband must approach the wife for union seeing the auspicious date and time. Otherwise, it is considered as equal to killing of the embryo.

rtau tu gamanam āvas̀yakam anyathā bhrūna hatyā dos̀ah ayam ca manasi ka̅me sati dveṣa̅dina striyamanupagacchato jñeyaḥ viraktasya na kopi doṣa iti śri bha̅gavate loke vyava̅yeti padhye ṭi̅ka̅ya̅ṁ ca spaṣṭaṁ During the fertile period of one’s wife, the husband must approach her for union for the purpose of begetting a child. Otherwise the husband incurs the sin of killing of the baby in the womb (or abortion). This rule applies to all in general. If there is a desire for sexual union in the mind of the husband or wife and if union is avoided due to enviousness or anger, then still, the sin of killing the child in the womb is incurred. However, sin is not incurred by those who are detached from family life due to the ﬁre of devotional service, as described in the commentary to ‘loke vyava̅ya’ śloka of Śrimad Bha̅gavatam (11.5.11).

In conclusion, this proves that scriptures consider contraception (natural or artiﬁcial) as sinful. This sin is one of the seven kinds of sinful activities: steya (stealing), talparoha̅na (adultery), brahma-hatya̅ (killing a bra̅hmaṇa), bhru̅ṇa-hatya̅ (abortion), sura̅pa̅nam (drinking alcohol), duṣkṛtasya karmaṇaḥ punaḥ punaḥ seva̅ (performing sins over and over), and pa̅ta̅ke ṇi̅rtodya̅m iti (telling lies to hide one’s sinful actions).

Most importantly, bhru̅ṇa-hatya̅ is considered as equal to the most abominable act of cow killing120. The word bhru̅ṇa refers either to the cow or to the living entity in embryo (bhru̅ṇa ‘rbhake ba̅la-garbhe) as per the Amara-kośa dictionary.

Śrila Prabhupa̅da writes in the book Light of Bha̅gavata as follows:

When the kṛpaṇas (men addicted to sex) have too many children, they suffer the scorching heat of family life, and then similar leaders advise them to undertake family planning. The idea of this family planning is that sense pleasure should not be curtailed, but birth control should be accomplished by artiﬁcial measures. Such methods of birth control are called bhru̅ṇa-hatya̅, or killing the child in embryo. Such killing is a sinful act, and in the revealed scriptures a speciﬁc hell is designated for those who commit such sins. (Light of Bha̅gavata, Verse 35)

Abortion or bhru̅ṇa hatya̅ is condemned throughout the Vedic scriptures.

Vedas: The Śatapatha bra̅hmaṇa compares the reputation of those who eat cow meat with those who perform abortions, while in the Upaniṣads they are placed in a category with thieves and outcastes.

Atharva Veda (6.113.2, 43) lists bhru̅ṇaghna̅ (one who causes abortion), among the greatest of sinners (6.113.2). In Kṛṣṇa Yajur Veda (6.5.10), it is mentioned: A slayer of an embryo is like the slayer of a priest.

Upaniṣads: The Kauṣitaki̅ Upanishad (1.2, 774) describes abortion as equivalent to killing one’s parents.

Pura̅ṇa̅s: The smṛti texts also contain injunctions against abortion, as well as protections for pregnant women. In the Viṣṇudharmasu̅tra, killing fetus is equated to the worst crime possible, equivalent to killing a bra̅hmaṇa.

Willful abortion and hatred of the husband are great sins in women without any atonement. (Garuḍa Pura̅ṇa, 1.105.48)

He, who causes abortion, plunders a town, kills a cow, or strangles a man, goes to the hell known as Raurava (or hell of obstruction). (Viṣṇu Pura̅ṇa, 2.6)

A woman becomes an outcaste by undergoing abortion, (Gautama dharmasu̅tra, 21.9)

In Padma Pu̅ra̅ṇa, it is said: pu̅rva janmani ya̅ na̅ri para ba̅laka gha̅tanaṁ karoti kapaṭe naiva bala hi̅na bhaved dhruvaṁ Any woman, who has destroyed another’s child in previous births, surely becomes childless or barren in this life. (Padma Pu̅ra̅ṇa, Brahma kha̅nḍa, 5.10)

pu̅rva janma̅ni ya̅ na̅ri bhru̅ṇa hatya̅ṁ ca yo naraḥ kurya̅t sa mṛta vatsa ca mṛta vatso bhaved dhruvaṁ Any woman who in previous births had an abortion, or a man who suggested an abortion, because he or she killed a child, it is certain that a dead child will take birth in this life to them. (Padma Pura̅ṇa, Brahma kha̅nḍa, 5.18)

This above verdict of the scripture should not be used to discriminate the barren women, nor point to them in a denigrating way about their karma. Rather, this verdict should be used to desist from the sinful act of abortion. This also a serious piece of advise for modern day gyneacologists who conduct rampant abortions. In our own experience, the most of the gyneacologists we have met, are childless themselves. This shows that the laws of karma are inevitable.

In Para̅śara smṛti (4.20), abortion is considered as even greater sin than killing a bra̅hmaṇa. It is said:

The sin accrued by an abortion is twice greater than sin committed by killing a brahmaṇa. There is no atonement for this sin.

However, there is one and only one solution to get rid of such a grave sin committed, which is to chant the names of the Lord Hari.

In this verse (Śrimad Bha̅gavatam, 6.16.14) the word ba̅la-hatya̅- hata-prabhaḥ is to be particularly noted. The practice of killing children has existed in human society for a long time–since time immemorial–but in the days of yore it was very rarely performed. At the present moment, however, in this age of Kali, abortion–killing of the child within the womb–has become very common, and sometimes a child is even killed after birth. If a woman performs such an abominable act, she gradually loses all her bodily luster (ba̅la-hatya̅- hata-prabhaḥ). It is also to be noted that the ladies who had committed the sinful act of administering poison to the child were very much ashamed, and according to the directions of the brahmaṇas, they had to undergo atonement for killing the child. Any woman who has ever performed such an infamously sinful act must atone for it, but no one now is doing that. Under the circumstances, the women responsible must suffer in this life and the next. Those who are sincere souls, after hearing this incident, should refrain from such child-killing and should atone for their sinful activities by taking to Kṛṣṇa consciousness (bhakti yoga) very seriously. If one chants the Hare Kṛṣṇa maha̅ mantra without offenses, all of one’s sinful actions are surely atoned for immediately, but one should not commit such deeds again, for that is an offense. (Śrila Prabhupa̅da, purport to Śrimad Bha̅gavatam, 6.16.14, King Citraketu Meets the Supreme Lord)

Abortion can create extreme emotional disturbance in women. Sometimes it happens that children fortunately survive the killing process (abortion) of their parents due to change in plan or due to medical reasons. However, such children are usually not given as much love and care they would have been if they were expected and welcomed happily. What would be the emotional status of children if they come to know that they were originally meant to be killed in the womb? One such incidence occurred in India as the report below explains:

Two sisters in the Punjab (North India) committed suicide. Before that, they left a note for their parents....It is a telling story of how these young girls feel. They were very bright; they were very creative. They used to participate in all extra-curricular activities. They used to write poetry. They learnt that their mother went for a sex determination test at the time of her third pregnancy, they were meant to be aborted. The grown up sisters suddenly felt unimportant and unwanted and killed themselves. (Rajan, Hinduism Today, April 1996)

As far as sterilization is concerned, it is nothing but permanent contraception and hence carries the same sinful consequences as the act of contraception. As we were compiling this, we came across a very unfortunate report of sterilization deaths:

At least 11 women have died and 62 were hospitalized after undergoing sterilization surgery at a government-run mobile health clinic in India, authorities said. Those killed and injured were among more than 80 women who had come to a “camp” for sterilization surgery in Bilaspur district in the Indian state of Chhattisgarh121.

In conclusion, intelligent and civilized should refrain from acts of contraception, abortion and sterilization. Rather, one should undergo different vratas to beget as many virtuous children as they can by mercy of the Lord.

120 tasya sa̅dhor apa̅pasya bhru̅ṇasya brahma-va̅dinaḥ kathaṁ vadhaṁ yatha̅ babhror manyate san- mato bhava̅n (Śrimad Bha̅gavatam, 9.9.31) 121 (http://edition.cnn.com/2014/11/11/world/asia/india-sterilization-deaths/)

Human beings must be twice-born. A child is first born of a good father and mother, and then he is born again of the spiritual master and the Vedas. The first mother and father bring about his birth into the world; then the spiritual master and the Vedas become his second father and mother. According to the Vedic system of marriage for producing children, every man and woman was enlightened in spiritual knowledge, and at the time of their combination to produce a child, everything was scrutinizingly and scientifically done. (Śrila Prabhupa̅da, purport to Śrimad Bha̅gavatam, 3.24.15)

CHAPTER SEVEN

Timeless stories from Pura̅ṇas

Stories from Pura̅ṇas are always interesting and full of wisdom. The mind can be engaged in remembering the wonderful and historical stories of Pura̅ṇas. These stories play a very important role in preparing the mind for Garbha̅dha̅na-saṁska̅ra. They are also useful for a pregnant mother to meditate on the wonderful personalities in these historical stories. As prescribed in Suśruta saṁhita̅ (Śa̅ri̅rastha̅na, 1.19):

Stories of the sisters, Aditi and Diti; appearance of Lord Kapila; King Ṛtumbhara and King Dilip’s service to Mother Cow; appearance of Lord Ra̅machandra; appearance of Lord Krsna; story of the heroic lady, Vidula̅; Śrila Madhva̅charya’s appearance; and appearance of Śrila Bhakti Siddha̅nta Sarasvati Ṭha̅kura, are presented.

ADITI PERFORMS PAYOVRATA

Aditi, one of the 89 daughters of Dakṣa Praja̅pati was given in marriage to Kaśyapa Muni along with 13 of her sisters (Diti, Arista, Sursa, Surabhi, Vinata, Tamra, Krodhvasa, Ira, Kadru, Visva, and Muni). Aditi is the mother of all demigods who are known as A̅ dityas, while Diti, due to her envious nature gave birth to demons known as Daityas. The following is a wonderful illustrative story of Aditi narrated from Śrimad Bha̅gavatam.

Long, long ago, once, Durva̅sa̅ Muni got offended because of disrespect shown by Indra towards Viṣṇu prasa̅da (in the form of a flower garland) offered by him. Durva̅sa̅ Muni had cursed the demigods headed by Indra to become powerless. As a result, Indra and his demigod team faced a series of defeat in fierce battles against demons headed by Bali Maha̅ra̅ja. Having been severely defeated, the demigods headed by Indra had to flee from heavenly kingdom. After thus driving away the demigods, Bali Maha̅ra̅ja occupied Indra’s throne.

When Aditi’s sons, the demigods, had thus disappeared from heaven and the demons had occupied their places, Aditi began lamenting, as if she had no protector. Since then, Aditi’s a̅śrama bore a dull look.

Kaśyapa Muni, meantime had gone off to perform tapasya. It had been a very long wait for Aditi who was looking forward for her husband’s return. After many months had passed thus, the greatly powerful sage Kaśyapa Muni arose from a trance of meditation and returned home. However, when he entered Aditi’s a̅śrama, he could notice that Aditi was neither jubilant nor peaceful. He could understand that something was bothering her very severely!

However, realizing that her master had come back, Aditi properly received and welcomed the great sage. Kaśyapa Muni then took his seat and spoke as follows to Aditi, who was very morose.

Kaśyapa Muni enquired: “O gentle one, I wonder the reason for your moroseness!”

“O most gentle one, I wonder the reason for your moroseness. Has anything inauspicious taken place with regard to you in following dharma? Is there anything inauspicious that has occurred with regard to people in general who are subject to the whims of death?”

“O my wife, you might have become bewildered due to being too much attached to household life. However, if dharma, artha (economic development) and ka̅ma (satisfaction of the desires) are followed according to prescribed means in household life, then, one’s activities are as good as those of a yogi (a transcendentalist). I wonder whether there have been any discrepancies in following these principles.”

“Or, have you failed to properly receive atithis (uninvited guests)? It is said that, if guests go away without having been received by even offering them a little water, then such homes are no good than the holes in the ﬁeld which are the homes of jackals!”

“O chaste and auspicious lady, I wonder that you might be morose probably because you got overwhelmed with anxiety that I left home for tapasya, and you neglected performance of yajña. O dear, performing yajña should not be stopped. By performing yajña, a gṛhastha is said to achieve all his desires. This is because, the Lord is pleased by offerings through ﬁre and (by feeding) the bra̅hmaṇas who are considered as the mouth of Lord Viṣṇu.”

“O virtuous lady, are all of your sons faring well? Seeing your withered face, I can perceive that your mind is not in tranquility. Please tell me the reason how is this so? “

Aditi replied to the great sage as follows:

“O my respected husband, I shall tell you the reason of my moroseness. It is not to do with following dharma, respecting bra̅hmaṇas or protection of the cows. Nor it is regarding the welfare of people in general. It is neither about the following dharma, artha and ka̅ma. In fact, dharma, artha and ka̅ma are ﬂourishing. O beloved husband, the guests, servants and beggars are all being properly cared for by me. Most importantly, because I always think of you, there is no possibility that any of the religious principles will be neglected by me.”

“O my Lord, I will tell you the reason for my sadness. My sons, the A̅ dityas have been deprived of opulence and residence. The demons, our formidably powerful enemies, have taken away our opulence, our beauty, our fame and even our residence. Indeed, we have now been exiled, and we are drowning in an ocean of trouble. O best of sages please consider our situation and bestow upon my sons the benedictions by which they can regain what they have lost. Kindly give us protection. O son of Mari̅ci, because you are a great personality you are equal toward all the demons and demigods who are born from you. Similarly, The Supreme Personality of Godhead, the supreme controller, is also equal towards all living entities, but still, He is especially favourable to the devotees. Therefore, O Lord, please be kind to me and grant me my wish. Since you are a Praja̅pati (which is a very powerful position) and are personally my instructor in the principles of religion, I am sure that there is not possibility that all my desires will not be fulﬁlled.”

Kaśyapa Muni, after hearing this from his wife Aditi, wondered himself that how powerful is the illusory energy of Lord Viṣṇu! The entire world seems to be bound by affection for children due to this illusory energy!

Kaśyapa Muni said to Aditi: “O lady, how come you are affected by this bodily attachment? Why are you engrossed and bewildered in regarding that somebody is husband and someone a son? In fact, this material body made of ﬁve elements is different from soul. So, it is illusion only, that is causing this misunderstanding about the real identity. Actually we are all eternally servants of the Supreme Lord. These external roles as husband, wife, etc are all temporary.”

“O my dear wife, please give up your moroseness that has arisen due to illusion and rather immerse yourself in the devotional service to the Supreme Personality of Godhead. He is the master of everything, He alone can subdue everyone’s enemies, and He sits within everyone’s heart. In fact, only that Supreme Person—Kṛṣṇa, or Va̅sudeva—can bestow all auspicious benedictions upon everyone, for He is the spiritual master of the universe. The Supreme Personality of Godhead, who is very merciful to the poor, will fulﬁll all of your desires, for devotional service unto Him is infallible. Any method other than devotional service is useless. That is my opinion.”

Hearing this, Aditi wanted to know the process of performing devotional service. As a result of the devotional service, Lord Viṣṇu would be pleased and fulﬁll her desire to save her along with her sons. Aditi regarded her present position as the most dangerous condition. She requested the great sage to enumerate the method of worshipping The Supreme Personality of Godhead and the regulations involved.

Śri Kaśyapa Muni said: “O dear wife, I shall enumerate the religious ritualistic ceremony known as Payovrata, by which one may worship the Supreme Personality of Godhead and by which Lord Keśava is satisﬁed. I received this information from Lord Brahma̅, my grandfather, long back when I had desired for offsprings. O dear, during the bright fortnight of the month of Pha̅lguna (February and March), for twelve days ending with dva̅daśi̅, one should observe the vow of subsisting only on milk and should worship the lotus-eyed Supreme Personality of Godhead with all devotion.”

Kaśyapa Muni continued to explain in detail the whole process of Payovrata to Aditi who heard all of it very attentively (The details of Payovrata is provided in the earlier chapter – “Vows related to Vedic Family Planning”).

After explaining the details of the vow to be followed, Śri Kaśyapa Muni said – “O most fortunate lady, establish your mind in a good spirit to execute this process of Payovrata and thus worship the Supreme Personality of Godhead, Keśava, who is inexhaustible. Let me tell you, that this Payovrata is also known as sarva-yajña. In other words, by performing this sacriﬁce one is said to automatically perform all other yajña. Therefore this vrata is acknowledged as the best of all yajñas. O gentle lady, it is the essence of all austerities, the best process of giving charity, the best of all regulative principles and the best process for pleasing Supreme Personality of Godhead.”

“Therefore, my dear gentle lady, follow this ritualistic vow, strictly observing the regulative principles. By this process, the Supreme Person will very soon be pleased with you and will satisfy all your desires.”

Aditi after thus being advised by her husband, started to strictly follow his instructions without laziness. With undivided attention Aditi meditated on The Supreme Personality of Godhead and brought her mind and senses, which resembled forceful horses, under full control.

Pleased with the performance of Payovrata by Aditi, The Supreme Personality of Godhead, dressed in yellow garments and bearing a conch, disc, club and lotus in His four hands, appeared before Aditi! When the Supreme Personality of Godhead became visible to Aditi, she was so overwhelmed by transcendental bliss that she at once stood up and then fell to the ground like a rod to offer the Lord her respectful obeisance. Aditi stood silently with folded hands, unable to offer prayers to the Lord. Because of transcendental bliss, tears ﬁlled her eyes, and the hairs on her body stood on end. Because she could see the Supreme Personality of Godhead face to face, she felt ecstasy, and her body trembled.

Aditi then composed herself and began offering her prayers to the Supreme Personality of Godhead in a faltering voice and with great love. She appeared as though she was drinking the beautiful, nectarine sight of The Supreme Lord through her eyes. She was factually witnessing none other than The Supreme Lord who is the husband of the Goddess of fortune, the enjoyer of all sacriﬁcial ceremonies, and the master and Lord of the entire universe.

The Goddess Aditi said: “O master and enjoyer of all sacriﬁcial ceremonies, O infallible and most famous person, whose name when chanted spreads all good fortune! O original Supreme Personality of Godhead, supreme controller, shelter of all holy places, You are the shelter of all poor, suffering living entities, and You have appeared to diminish their suffering. Please be kind to us and spread our good fortune. My Lord, You are the all- pervading universal form, the fully independent creator, maintainer and destroyer of this universe. Although You engage Your energy in matter, You are always situated in Your original form and never fall from that position, for Your knowledge is infallible and always suitable to any situation. You are never bewildered by illusion. O my Lord, let me offer my respectful obeisance unto You. O Lord, if You are satisﬁed then one can very easily obtain unlimited material opulence; religiosity; economic development and satisfaction of the senses; full transcendental knowledge; and the eight yogic perfections. What then to speak of petty achievements such as conquering one’s rivals.”

When the lotus-eyed Lord, the Supersoul of all living entities, was thus worshiped by Aditi, The Supreme Lord replied as follows: “O mother of the demigods, I have already understood your long-cherished desires for the welfare of your sons, who have been deprived of all opulence and driven from their residence by their enemies. O Devi̅, O goddess, I can understand that you want to regain your sons and be together with them to worship Me, after defeating the enemies in battle and retrieving your abode and opulence. You want to see the wives of the demons lamenting for the death of their husbands when those demons, the enemies of your sons, are killed in battle by the demigods, of whom Indra is the chief. You want your sons to regain their lost reputation and opulence and live again on their heavenly planet as usual.”

The Supreme Lord continued, “O mother of the demigods, in My opinion almost all the chiefs of the demons are now unconquerable, for they are being protected by bra̅hmaṇas, whom the Supreme Lord always favours. Thus the use of power against them now will not at all be a source of happiness.”

(When a person is favoured by bra̅hmaṇas, vaiṣṇavas and goma̅ta̅, then no one can defeat him. Even the Supreme Personality of Godhead does not interfere when one is protected by them. Therefore, the Lord is known as ‘go-bra̅hmaṇa-hita̅ya ca’. The Lord’s ﬁrst inclination is to give all benedictions to the cows and bra̅hmaṇas.)

“Yet because I have been satisfied by the activities of your vow, O Goddess Aditi, I must find some means to favour you, for worship of Me never goes in vain but certainly gives the desired result according to what one deserves. You have prayed to Me and properly worshiped Me by performing the great Payovrata ceremony for the sake of protecting your sons. Because of Kaśyapa Muni’s austerities, I shall agree to become your son and thus protect your other sons. Always thinking of Me as being situated within the body of your husband Kaśyapa, go and worship your husband, who has been purified by his austerity. O lady, even if someone inquires, you should not disclose this fact to anyone. That which is very confidential is successful if kept secret.”

After speaking in this way, the Supreme Personality of Godhead disappeared from that very spot. Aditi, having received the extremely valuable benediction that the Lord would appear as her son, considered herself very successful, and with great devotion she approached her husband.

Being situated in a meditational trance, Kaśyapa Muni, whose vision is never mistaken, could see that a plenary portion of the Supreme Personality of Godhead had entered within him.

As the wind promotes friction between two pieces of wood and thus gives rise to ﬁre, Kaśyapa Muni, whose transcendental position was fully absorbed in the Supreme Personality of Godhead, transferred his potency into the womb of Aditi.

Demigods such as Lord Brahma̅ understood that the Supreme Personality of Godhead was now within the womb of Aditi. They all began to offer prayers to the Lord by reciting transcendental names. At appropriate time (celebrated as Va̅mana dva̅daśi or Oṇam), The Supreme Personality of Godhead, who is never subject to death like an ordinary living being, appeared from the womb of Aditi. His four hands were decorated with a conch, club, lotus and disc, He was dressed in yellow garments, and His eyes appeared like the petals of a blooming lotus.

How to describe the beauty of the Supreme Lord! The body of the Supreme Personality of Godhead, blackish in complexion, was free from all inebriety. His lotus face, decorated with earrings resembling sharks, appeared very beautiful, and on His bosom was the mark of Śri̅vatsa. He wore bangles on His wrists, armlets on His arms, a helmet on His head, a belt on His waist, a sacred thread across His chest, and ankle bells decorating His lotus feet.

An uncommonly beautiful garland of ﬂowers decorated His bosom, and because the ﬂowers were extremely fragrant, a large group of bees, making their natural humming sounds, invaded them for honey. When the Lord appeared, wearing the Kaustubha gem on His neck, His effulgence vanquished the darkness in the home of the Praja̅pati Kaśyapa.

At that time, there was happiness in all directions, in the reservoirs of water like the rivers and oceans, and in the core of everyone’s heart. The various seasons displayed their respective qualities, and all living entities in the upper planetary system, in outer space and on the surface of the earth were jubilant. The demigods, the cows, the bra̅hmaṇas and the hills and mountains were all ﬁlled with joy.

On the day of Śra̅vaṇa-dva̅daśi̅ (the twelfth day of the bright fortnight in the month of Bha̅dra), when the moon came into the lunar mansion of Śravaṇa nakṣatra, at the auspicious moment of Abhijit, the Lord appeared in this universe. Considering the Lord’s appearance very auspicious, all the stars and planets, from the sun to Saturn, became very favourable. When the Lord appeared on dva̅daśi̅, the sun was at the meridian and hence this dva̅daśi̅ is called Vijaya̅ dva̅daśi̅.

When Aditi saw that The Supreme Personality of Godhead had appeared, she was struck with wonder! Upon seeing the child, Praja̅pati Kaśyapa exclaimed, “Jaya! Jaya!” in great happiness and wonder!

The Lord appeared in His original form, with ornaments and weapons in His hands. Although this ever-existing form is not visible in the material world, He nonetheless appeared in this form. Then, in the presence of His father and mother, He assumed the form of Va̅mana, a bra̅hmaṇa-dwarf, a brahmaca̅ri̅, just like a theatrical actor.

Later we all know, how Lord Va̅mana on behest of obtaining charity of land of three steps from Bali Maha̅ra̅ja, ended up recovering the entire three worlds by His incredible feat of expansion to universal stature. The Lord then donated recovered three worlds to the demigods and awarded His devotee Bali Maha̅ra̅ja a unique location called Sutala planet, which is being guarded still today, by the Lord Himself! Bali Maha̅ra̅ja also received various boons from the Lord and is also held as one of the 12 great devotees of the Lord.

Thus ends the wonderful story of Aditi performing Payovrata and appearance of Lord Va̅mana in her womb as narrated by Śukadeva Goswa̅mi in Śrimad Bha̅gavatam, 8th canto, 16th and 17th chapters.

KAŚYAPA MUNI AND DITI’S WRONG UNION

Kaśyapa said: O dear, please wait for only a few seconds!

Once long ago, in a different yuga, Diti (one of the wives of Kaśyapa Muni, as mentioned previously) was in her a̅śrama along with her husband, the great sage Kaśyapa Muni. Diti was in her ṛtu ka̅la and had grown excessive desire for sexual gratification. The situation was just right that her husband was in her a̅śrama. Being afflicted with sex desire, Diti began to beg her husband Kaśyapa, to fulfill her desire to beget a child. However, the evening sandhya̅, the conjunction of afternoon and night, had just set in. The sun was setting, and the sage was sitting in trance after offering oblations to the Supreme Personality of Godhead, Śri Viṣṇu, whose tongue is the sacrificial fire.

In that place the beautiful Diti expressed her desire. She said, “O learned one, Cupid is piercing his arrows by targeting at me forcibly just like a mad elephant targets a banana tree. Therefore you should be kind to me. I desire to have sons, and I am much distressed by seeing the opulence of your co- wives. A woman is honored in the world by the benediction of her husband, and a husband like you will become famous by having children because, as a Praja̅pati, you are meant for the expansion of living entities. Long ago, my father, Dakṣa, being very affectionate to his daughters, asked each of us separately whom we would prefer to select as our husband. After knowing our intentions, my father handed over thirteen of his daughters to you, and since then we have all been faithful. O lotus-eyed one, kindly bless me and fulﬁll my desire. When someone in distress approaches a great person, his pleas should never go in vain.”

Diti was thus afﬂicted by the contamination of lust and therefore became very narrow minded and talkative. Hearing all this, Kaśyapa Muni seated near her tried to pacify her with following words:

“O dear, I shall certainly gratify whatever desire is dear to you, for who else but you as a woman, is the source of the three perfections of liberation? As one can cross over the ocean with ships, similarly, one can also cross the dangerous situation of the material ocean with the help of a wife. O respectful one, a wife is so helpful that she participates in all auspicious activities and therefore she is called – the better half of a man’s body. A man can move without anxiety entrusting all responsibilities to his wife. It is said that as a fort commander very easily conquers invading plunderers, similarly, by taking shelter of a wife one can conquer the senses, which are unconquerable in the other social orders. O gṛheśvari (queen of the home), we men cannot artiﬁcially imitate your role at home, nor could we repay you for what you do even if we work for our entire life or even after death. To repay you is not possible even if one admires qualities of their wives.”

“O dear wife, even though it is not possible to repay you, I shall satisfy your sex desire immediately for the sake of begetting children. But you must wait for only a few seconds to pass. This particular time of sandhya̅ is most inauspicious for our union, because at this time the horrible-looking ghosts and Lord Śiva are visible. Lord Śiva, travels at this time on his bull accompanied by ghosts who follow him for their welfare. In other words, union at this time will certainly bring the wrath of Lord Śiva and certainly the demoniac souls upon whom Lord Śiva is merciful will take shelter in the womb.”

Although Diti was thus informed by her husband, Kaśyapa Muni, Diti was pressed by Cupid for sexual satisfaction. She could not control herself. Pleading the husband, she caught hold of the clothing of the great bra̅hmaṇa sage just like a shameless public prostitute.

Understanding his wife’s purpose, Kaśyapa Muni was obliged to perform the forbidden act. The great sage ﬁrst offered his obeisance to fate and laid down with Diti. It is indeed prescribed in śa̅stra that just to protect the wife from becoming unchaste, the husband must attend to her and fulﬁll her desires.

Thereafter, the bra̅hmaṇa took bath and controlled his speech by meditation and chanting the Ga̅yatri̅ mantra.

Diti, after her desire was thus fulﬁlled, came back to her senses and understood that she had committed a great mistake. She went to her husband with her head lowered because of guilt and spoke as follows: “My dear husband, I am afraid that my embryo will be cursed by Lord Śiva due to the offense I have committed against him. Kindly see that my embryo is not killed by Lord Śiva, the lord of all living entities. I offer my obeisance unto the angry Lord Śiva, who is very ferocious and at the same time he is also easily pleased. He is all-auspicious and forgiving, but due to his anger, he can immediately chastise anyone severely.”

The great sage Kaśyapa thus addressed his wife, who was trembling because of fear that her husband was offended. She understood that he had been dissuaded from his daily duties of offering evening prayers, yet she desired the welfare of her children in the world.

The learned Kaśyapa said: “O Lady, because your mind was in polluted condition of sex desire; because of the inauspicious time; because of your negligence of my directions and because of you being envious of the demigods (the sons of your sister, Aditi); everything in our union was inauspicious. O wife, you will have two disobedient sons born of your womb. O unlucky woman, they will cause constant lamentation to all the three worlds! They will kill poor, faultless living entities, torture women and enrage the great souls. At that time the Lord of the universe, the Supreme Personality of Godhead, who is the well-wisher of all living entities, will descend and kill them, just as Indra smashed the mountains with his thunderbolts.”

Kaśyapa Muni continued: “However, O lady, because of your lamentation, repentance, proper deliberation, because of your unﬂinching faith in the Supreme Personality of Godhead and because of your adoration for Lord Śiva and me, one of your grandsons (Prahla̅da) will be a great devotee of the Lord. Prahla̅da’s fame will be broadcast equally with that of the Personality of Godhead.”

Hearing that her grandson would be a great devotee of the Lord and that her sons would be killed by none other than the Supreme Lord in different incarnations of the Supreme Lord, the sorrowful Diti became paciﬁed and highly pleased. Thus, as predicted by Kaśyapa Muni, Diti gave birth to two very ferocious demons in the history of the universe, namely, Hiraṇya̅kṣa and Hiraṇyakaśipu. Lord Viṣṇu incarnated Himself as Vara̅ha and killed Hiraṇya̅kṣa, while the Lord incarnated as Narasiṁha and vanquished Hiraṇyakaśipu. One of the sons of Hiraṇyakaśipu, Prahla̅da, became a great devotee after he was instructed by Na̅rada Muni while still in the womb of his mother. In fact, Lord Narasiṁha incarnated just to protect His great devotee, Prahla̅da.

Thus ends the illustrative story regarding wrong union of Kaśyapa Muni and Diti narrated by sage Maitreya to Vidura recorded in Śrimad Bha̅gavatam, 3rd canto, 14th chapter.

DITI PERFORMS PUṀSAVANA VRATA

Diti asked: I prayed for only one son, but now I see forty-nine. How did this happen?

We all know the wonderful pastimes of the Supreme Lord where He incarnated to kill the two sons of Diti, Hiraṇya̅kṣa and Hiraṇyakaśipu. Firstly, Lord incarnated as Vara̅ha avata̅ra and killed Hiraṇya̅kṣa and next, the Lord incarnated as Narasiṁha and killed Hiraṇyakaśipu.

By killing the demoniac sons of Diti, the Lord helped Indra too. It was the demigods (A̅ dityas, sons of Aditi) headed by Indra, who complained and were actually responsible for Lord’s incarnation and subsequent killing of the demons.

Because of losing her sons, Diti was overwhelmed with lamentation and anger. She considered Indra to be the main cause for her state of distress. She thought, “Indra is cruel, hardhearted and sinful. When will I, having killed him, rest with a paciﬁed mind? I therefore wish to have a son who can remove Indra’s madness. Let me adopt some means to help me in this.”

Thinking in this way, Diti constantly acted in such a way so as to please Kaśyapa Muni. Diti always carried out Kaśyapa’s orders very faithfully as he desired. With service, love, humility, sweet smiles and glances at him, Diti attracted Kaśyapa’s mind and brought it under her control.

Although Kaśyapa Muni was a learned scholar, he was captivated by Diti’s artiﬁcial behavior. He assured Diti that he would fulﬁll her desires. It is said that in the beginning of creation Lord Brahma̅ noticed that all the living entities were unattached to material desires. To increase the population, he then created woman from the better half of man’s body, for woman’s behavior carries away a man’s mind. By this principle, there was nothing astonishing that even the learned Kaśyapa got attracted to the false pretensions of his wife.

However, taking this opportunity, Diti said to Kaśyapa: “O dear, I have now lost my sons. Kindly give me a benediction to have an immortal son who can kill Indra. Indra with the help of Lord Viṣṇu, has caused the killing of my two sons Hiraṇya̅kṣa and Hiraṇyakaśipu.”

Upon hearing Diti’s request, Kaśyapa Muni was very much aggrieved that he now faced a danger of the impious act of killing Indra. He thought, “I promised to give her a benediction, and this promise cannot be violated. But Indra does not deserve to be killed. In this circumstance, the solution is to engage her in devotional service by which she will be puriﬁed and Lord Viṣṇu shall solve the dilemma.”

Thinking in this way, Kaśyapa Muni said to Diti that she should follow Puṁsa̅vana vrata with faith and devotion for at least one year. By following this vrata her desire will be fulﬁlled. Diti accepted Kaśyapa’s advice to follow the vow. She asked Kaśyapa Muni to explain the details of the vrata, its rules and regulations etc.

Kaśyapa Muni elaborately described the rules such as: not to be violent or cause harm to anyone, not becoming angry, etc. (These details have been provided in a previous chapter dealing with vratas). Kaśyapa Muni and Diti then had the Garbha̅dha̅na ceremony at appropriate time. Diti became pregnant. With great jubiliation, she then began to follow the vow very strictly. Indra understood Diti’s purpose, and thus he planned to save himself by breaking the vrata of Diti. Indra planned his move in such a way that he started to serve his aunt (in disguise) daily by bringing flowers, fruits, roots and wood for yajñas from the forest. He also regularly brought kuśa grass, leaves, sprouts, earth and water exactly at the proper time. Indra’s purpose was to cheat Diti as soon as he could find some fault in the way she discharged the vows of the ritualistic ceremony. However, he wanted his intent to be undetected, and therefore he served her very carefully. However, when Indra could not find any faults in Diti’s observance of the vow, his anxiety grew.

One day, due to weakness caused by practice of the vow, Diti unfortunately neglected to wash her mouth, hands and feet after eating and she went to sleep during sandhya̅.

Finding this fault, Indra entered Diti’s womb through his mystic powers, while she was fast asleep. After entering Diti’s womb, Indra, cut the embryo into seven pieces with the help of his thunderbolt weapon. Instead of dying, that one child in the womb became seven children. All seven children began crying in the womb. Astonished at this, Indra again cut the seven pieces each into seven more. Overall into 49 pieces. However, all the 49 pieces of the embryo did not die but got transformed into children. They now started pleading Indra with folded hands, saying, “Dear Indra, we are the Maruts, your brothers. Why are you trying to kill us?” When Indra saw that actually they were his devoted followers, he said to them: If you are all my brothers, you have nothing more to fear from me.

How did it happen that the child in the womb did not die even after cutting it into 49 pieces, rather they became 49 children? For, this Śukadeva Gosva̅mi says, that due Puṁsa̅vana vrata, Lord Na̅ra̅yaṇa was pleased. And, when the Lord is pleased then Lord Himself protects the child in the womb just as Pari̅kṣit was protected by the Lord in the womb from the deadly brahma̅stra of Aśvattha̅ma.

If one worships the Supreme Personality of Godhead, the original person, even once, he receives the beneﬁt of being promoted to the spiritual world and possessing the same bodily features as Viṣṇu (sakṛd iṣṭva̅di-puruṣaṁ puruṣo ya̅ti sa̅myata̅m). Diti had worshiped Lord Viṣṇu for almost one year, adhering to a great vow. Because of such strength in spiritual life, the completely puriﬁed Diti subsequently gave birth to the forty-nine Maruts.

When Diti got up from the bed, she saw her forty-nine sons along with Indra. These forty-nine sons were all as brilliant as ﬁre and were in friendship with Indra. Diti asked, “My dear Indra, I adhered to this difﬁcult vow just to get a son to kill you twelve A̅ dityas. I prayed for only one son, but now I see that there are forty-nine. How has this happened? My dear son Indra, if you know, please tell me the truth. Do not try to speak lies.”

Indra replied: “My dear mother, because I was grossly blinded by selﬁsh interests, I lost sight of religion. When I understood that you were observing a great vow in spiritual life, I wanted to ﬁnd some fault in you. When I found such a fault, I entered your womb and cut the embryo to pieces. First I cut the child in the womb into seven pieces, which became seven children. Then I cut each of the children into seven pieces again. By the grace of the Supreme Lord, however, none of them died. My dear mother, when I saw that all forty-nine sons were alive, I was certainly struck with wonder. I decided that this was a secondary result of your having regularly executed devotional service in worship of Lord Viṣṇu.”

Indra continued, “Although those who are interested only in worshiping the Supreme Personality of Godhead do not desire anything material from the Lord and do not even want liberation, Lord Kṛṣṇa fulﬁlls all their desires. The ultimate goal of all ambitions is to become a servant of the Supreme Personality of Godhead. If an intelligent man serves the Lord, who gives Himself to His devotees, how can he desire material happiness, which is available even in hell? O my mother, O best of all women, I am a fool. Kindly excuse me for whatever offenses I have committed. Your forty-nine sons have been born unhurt because of your devotional service. Thinking the child to be my enemy, I cut the child into many pieces. But, because of your great devotional service they did not die.”

Diti was extremely satisﬁed by Indra’s good behavior of humbly accepting his fault. Then Indra offered his respects to his aunt by paying obeisance. With Diti’s permission, Indra then went away to the heavenly planets with his brothers - the forty nine Maruts, known as Marut-gaṇas.

Derived from Śrimad Bha̅gavatam, 6th canto, 18th chapter.

LORD KAPILA APPEARS IN DEVAHU̅ TI’S WOMB

Kardama Muni understood that The Lord has appeared in the womb of Devahu̅ti

Long, long ago, in Satya yuga, Lord Brahma̅ instructed Kardama Praja̅pati to beget children and thus populate the creation.

Following the instructions of Lord Brahma̅, Kardama Muni practiced penance for a period of ten thousand years! Kardama Muni wanted to please the Supreme Personality of Godhead by this penance he performed on the banks of River Sarasvati̅. The Supreme Personality of Godhead, Śri Hari, is the quick bestower of all blessings on those who surrender unto Him for protection.

Being pleased with Kardama Muni’s penance performed for such a long time, the lotus-eyed Supreme Personality of Godhead mercifully appeared in front of Kardama Muni. The Lord displayed His transcendental form, which can be understood only through the Vedas.

Kardama Muni was awestruck seeing the incredible beauty of the Supreme Lord! The Lord is free from material contamination, is eternal and effulgent like the sun. The Lord was wearing a garland of white lotuses and water lilies! The Lord was clad in spotless yellow silk, and His lotus face was fringed with slick dark locks of curly hair. Adorned with a crown and earrings, the Lord held His characteristic conch, disc and mace in three of His hands and a white lily in the fourth. He glanced about in a happy, smiling mood, a sight that captivates the hearts of His devotees. With a golden streak on His chest, the famous Kaustubha gem suspended from His neck, the Lord stood in the air with His lotus feet placed on the shoulders of Garuḍa.

Having obtained this transcendental darśan (vision) of the Lord, Kardama Muni immediately offered obeisance on the ground. Kardama Muni’s heart was naturally full of love of God. With folded hands, Kardama Muni said: “O supreme worshipful Lord, my power of sight is now fulﬁlled with the vision of Your Lordship who is the shelter of all creation. Through many successive births of deep meditation, advanced yogís aspire to see Your transcendental form. Your lotus feet are the true boat to take one across the ocean of mundane nescience.”

“O Lord, only the persons deprived of their intelligence due to illusion, will worship You with a view to attain trivial and momentary pleasures of the senses. Such pleasures can even be obtained by persons rotting in hell. However, O my Lord, You are so kind that You bestow mercy even upon them.”

“O Lord, I am one such person who have approached You with a desire. I have a desire to marry a girl of like-minded disposition. O Lord, Your lotus feet are the source of everything, for You are like a desire tree. O my Lord, You are the master and leader of all living entities. Under Your direction, all conditioned souls as if bound by rope are constantly engaged in satisfying their desires. Following them, O Lord, I also perform yajña for You.”

After sincerely worshipped by these words, Lord Viṣṇu, shining very beautifully on the shoulders of Garuḍa, replied with words as sweet as nectar. His eyebrows moved gracefully as He looked at the sage with a smile full of affection. In fact, the most compassionate Supreme Lord, Śri Viṣṇu, was so much overwhelmed by compassion for the sage Kardama who had sought His protection, that tears fell from the transcendental eyes of Lord. Those tears formed a lake and henceforth came to be known as Bindu-sarovara. Bindu, meaning tears and sarovara means ‘a lake’. This holy lake was visited by many eminent sages constantly. Its holy water was not only auspicious but as sweet as nectar. This lake is still situated in a province called Siddpur, in northern Gujarat, India.

The compassionate Supreme Lord, Śri Viṣṇu then spoke to Kardama Muni as follows: “Having come to know what was in your mind, I have already arranged for which you have worshiped Me well. The Emperor Sva̅yambhuva Manu, the son of Lord Brahma̅, is well known for his righteous acts. He rules over the earth with its seven oceans from his seat in Brahma̅varta. Day after tomorrow, O bra̅hmaṇa, that celebrated emperor will come here with his wife, Queen Śataru̅pa̅, wishing to see you. He has a grown-up daughter, named Devahu̅ti, whose eyes are black. She is ready for marriage. She is having all good qualities and she is also searching for a good husband. Her parents, Sva̅yambhuva Manu and Śataru̅pa̅ will come to you just to give their daughter’s hand to you.

You are exactly suitable for her. That princess, O holy sage, will be just the type you have been thinking of in your heart for all these long years. She will soon be yours and will serve you to your heart’s content. She will bring forth nine daughters from the seed sown in her by you, and through the daughters you beget, the sages will duly beget children. O great sage, I shall manifest My own plenary portion through your wife, Devahu̅ti, after the birth of your nine daughters. I shall instruct Devahu̅ti in the system of philosophy known as Sa̅ṅkhya-yoga”.

After thus having spoken to Kardama Muni, the Supreme Lord, whose vision is obtained for only those who engage their senses in devotional service, departed from that lake called Bindu-sarovara, which was encircled by the River Sarasvati̅.

Meantime, Sva̅yambhuva Manu, with his wife Śataru̅pa and their beautiful daughter Devahu̅ti, began traveling all over the earth in their golden chariot. They reached the hermitage of Kardama Muni, who had just completed his vows of austerity on the very day foretold by the Lord.

The shore of the Bindu sarovar lake was surrounded by clusters of pious trees and creepers which were rich in fruits and ﬂowers of all seasons. The trees and creepers provided shelter to pious animals and birds which made various sweet sounds.

Sva̅yambhuva Manu entered the hermitage and saw the great sage sitting just after completion of his yajña. Due to the glance and due to hearing the nectarine words from the Lord, sage Kardama’s body shone brilliantly showing no signs of emaciation caused by severe austerities. Kardama Muni was tall, with large lotus like eyes. He had matted locks of hair on his head and was clad in rags. Sva̅yambhuva Manu saw the sage to be somewhat soiled, like an unpolished gem.

As soon as Sva̅yambhuva Manu saw the sage, he bowed down with great respect. Kardama Muni noticing that the king was bowing down, uttered blessings. Kardama Muni was very happy to receive the guests. With due honor, the sage received the King, offered him a seat and spoke pleasing as well as instructive words. The King also mutually expressed his happiness of the opportunity to meet the great sage and further started explaining the real reason of him coming to his a̅śrama. The real reason was that his daughter, Devahu̅ti, sister of Priyavrata and Utta̅napa̅da, happened to hear the glorious character of Kardama Muni from Na̅rada Muni. Since then, Devahu̅ti had accepted Kardama Muni to be her husband within her mind and wanted to marry the sage. It was for this reason that Sva̅yambhuva Manu, accompanied by wife and Devahu̅ti were present there. So, the King requested the sage to accept the hand of his daughter.

The sage put a condition to Svayambhuva Manu to accept the most beautiful Devahu̅ti. The condition was that he would renounce the family life and take to sannya̅sa after Devahu̅ti became pregnant. The King sought approval of his wife Śataru̅pa, and approval from his daughter Devahu̅ti, regarding the condition put forth by Kardama Muni. Having received approval of both the queen and daughter Devahuti, Svayambhuva Manu performed the marriage with great pomp and festivity.

Devahu̅ti served her husband with intimacy, great respect, fully controlled senses, with love and with sweet words. Working diligently, she pleased her very powerful husband by giving up all lust, pride, envy, greed, sinful activities and vanity. Kardama Muni was very pleased with the service of his wife who became very lean due to austerities. She was also desirous to have children.

Understanding the desire of his wife, Kardama Muni performed an amazing feat of instantly creating an aerial mansion that could travel at his will. That incredible mansion was a fully furnished, air conditioned (sarva ka̅la sukha a̅vaham) and was well decorated with precious jewels, ﬂags, festoons, artistic work of variegated colors and tapestries of the most expensive fabric. That castle had pleasure grounds, resting chambers, bedrooms and inner and outer yards designed with an eye for comfort. This entire amazing thing was possible to be created by the sage because he had taken complete refuge of the Supreme Personality of Godhead’s lotus feet. There is nothing impossible for the devotees of the Lord!

The sage and Devahu̅ti lived in that mansion travelling all over the world for many years. The sage begot nine charming daughters in the womb of Devahu̅ti. But Devahuti wanted to have a son too because if Kardama Muni leaves her, there will be no one to protect her. As far as daughters were concerned, she reasoned that they would ﬁnd their own suitable husbands and go away to their respective homes.

Kardama Muni then instructed Devahu̅ti to worship the Supreme Lord with great faith and by performing vows. Devahu̅ti with the desire to obtain son, faithfully followed all the instructions given by Kardama Muni. After many years, as promised, the Supreme Personality of Godhead, Madhusu̅dana, entered the womb of Devahu̅ti through Kardama Muni.

Understanding that the Supreme Lord has Himself appeared, the demigods showered ﬂowers from the sky. To pay their respects, Lord Brahma̅, accompanied by Mari̅ci and other great sages, came to Kardama’s hermitage situated by the River Sarasvati̅.

Lord Brahma̅ told Devahu̅ti that the same Supreme Personality of Godhead who killed the demon Kaiṭabha̅ was now within her womb. Lord Brahma̅ also told that the Lord will instruct her with divine knowledge (Sa̅ṅkhya yoga) and thus He will cut off all the knots of ignorance and doubt. Then He will travel all over the world. The Lord in this incarnation will be the head of all the perfected souls. He will be approved by the a̅ca̅ryas expert in disseminating real knowledge, and among the people He will be celebrated by the name ‘Kapila’.

Kardama Muni also understood that The Supreme Lord Viṣṇu has appeared in the womb of Devahu̅ti. Kardama approached Him in a secluded place, offered obeisance and spoke as follows.

Kardama Muni said: “O Lord, You are not obtainable easily even to great yogi̅s. However, by your causeless mercy, not considering the negligence of ordinary householders like us, that very same Supreme Personality of Godhead appears in our homes just to support His devotees. My dear Lord, You are always seeking to increase the honor of Your devotees. You have descended in my home just to fulﬁll Your word and disseminate the process of real knowledge. Although You have no material form, You have Your own innumerable forms. They truly are Your transcendental forms which are pleasing to Your devotees. My dear Lord, Your lotus feet are the reservoir that always deserves to receive worshipful homage from all great sages eager to understand the Absolute Truth. You are full in opulence, renunciation, transcendental fame, knowledge, strength and beauty, and therefore I surrender myself unto Your lotus feet. You are independently powerful and transcendental, The Supreme Person and the Lord of matter and time. You are fully cognizant maintainer of all the universes which are under the three modes of material nature. You also absorb the whole material manifestation after their dissolution.”

Kardama Muni then requested the Lord as follows: “O Lord, today I have something to ask from You. Since I have now been liberated by You from my debts to my forefathers, and since all my desires are fulﬁlled, I wish to accept the order of sannya̅sa. Renouncing this family life, I wish to wander free from lamentation, thinking always of You in my heart.”

The Personality of Godhead Kapila Muni replied: “O dear Kardama, whatever I speak, whether directly or in the scriptures, is authoritative in all respects for the people of the world. O Muni, because I told you before that I would become your son, I have descended to fulﬁll this truth. My appearance in this world is especially to explain the philosophy of Sa̅ṅkhya, which is highly esteemed for self-realization by those desiring freedom from the entanglement of unnecessary material desires. This path of self- realization, which is difﬁcult to understand, has now been lost in the course of time. Please know that I have assumed this body of Kapila to introduce and explain this philosophy to human society again.”

The Lord said, “Now, being sanctioned by Me, go as you desire, surrendering all your activities to Me. Conquering insurmountable death, worship Me for eternal life. In your own heart, through your intellect, you will always see Me, the supreme self-effulgent soul dwelling within the hearts of all living entities. Thus you will achieve the state of eternal life, free from all lamentation and fear. I shall also describe this sublime knowledge, which is the door to spiritual life, to My mother, so that she also can attain perfection and self-realization, ending all reactions to fruitive activities. Thus she also will be freed from all material fear.”

Thus when Kardama Muni, heard from the Supreme Lord, now his son, Kapila, he circumambulated Him and with a paciﬁed mind left for the forest.

Thus ends the wonderful story of the appearance of Lord Kapila Muni in the womb of Devahu̅ti narrated in Śrimad Bha̅gavatam, 3rd canto, 21st to 24th chapters.

KING ṚTUMBHARA’S STORY

Ṛtumbhara became very sorry seeing the state of the cow

Long ago, there was a king named Ṛtumbhara. He had many wives but no children. Due to this, the king became worried. At this juncture, Ja̅bala Muni happened to arrive at the king’s court. The king received the sage respectfully and asked a solution for the problem he was facing regarding obtaining a son.

Sage Ja̅bala replied - “Dear king, a son is obtained by the blessings of Lord Viṣṇu, Mother Cow and Lord Śiva” (viṣṇoḥ prasa̅de gosca̅pi śivasya̅pyathapunaḥ). Therefore, your service to Mother Cow shall fulﬁll your desires.

Hearing this, king humbly asked again - “O sage, how to worship cows? And what beneﬁt one gets by doing so?”

Sage Ja̅bala replied - “O king, one who wishes to serve cows should take them for grazing to the forest every day. One should feed them wheat grains and collect the grains that come out undigested from the cow’s dung. One who is following this vow of serving cows for obtaining a powerful son must cook and eat the grains thus collected. One must drink the water from which the cows have drunk. If cows are grazing at a higher plateau one must stand and wait below. In other words, one must not stand higher than the cows. One must constantly clean and drive away the ticks, ﬂies and mosquitoes from the cows’ bodies. One must collect grass to feed the cows themselves. In this way, one who follows this vow will certainly obtain a powerful son by the mercy of goma̅ta”.

Hearing this instruction, King Ṛtumbhara decided to undergo Goseva̅ vrata. As per instructions received from sage Ja̅bala, the king very sincerely started serving cows and took them for grazing to the forest every day.

On one such day, while the cows were grazing, the king became overwhelmed with the beauty and serenity of the forest. He thus got diverted for a moment from his duty of guarding the cows. At that moment, a lion in the forest took this opportunity to attack the cows. The cow thus attacked by the lion made a distressed sound amba!

Hearing it, the king rushed there in panic, but it was too late! The lion had already killed the cow! Seeing this, the king felt very sorry. Regaining balance, the king herded remaining cows back to Sage Ja̅bala and narrated all that had happened.

The king sought from the sage on ways to atone for his negligence in service. The sage replied that in the scriptures there are many ways given for the atonement of various sins. If one follows them sincerely they can get rid of the reactions from such sinful deeds. However, as per the scriptures, one who knowingly or unknowingly commits cow killing and one who commits offense against the Supreme Lord, Na̅ra̅yaṇa, for such people there is no question of getting rid of the reactions. The rascals who think of hurting the cows even once or who even by mistake offend Śri Hari are sure to suffer along with their sons and grandsons eternally in the hellish planets. They will never get out of hell. However, since in your situation the cow died unknowingly at the hands of a lion there is a chance for atonement. Kindly proceed to meet and consult the saintly King Ṛtuparṇa. He will give you further guidance”.

Hearing this instruction from sage Ja̅bala, King Ṛtumbhara went to meet the saintly King Ṛtuparṇa. Ṛtuparṇa was a great devotee of Śri Ra̅machandra. King Ṛtumbhara narrated what had happened to the saintly king and sought guidance. King Ṛtuparṇa smiled and said to king Ṛtumbhara- “O king, there is no comparison between great Sage Ja̅bala’s knowledge and realization, and a fallen falsely proud person like me. However, if you still wish to seek guidance from me with full faith then listen attentively. O king, remove all false prestige and with words, mind and deed serve the Supreme Lord Śri Ra̅machandra. Try to please the Lord. Thus pleased by your sincerity, Śri Ra̅machandra will satisfy all your desires and free you from the sinful act of cow killing that occurred accidentally.”

Thus instructed, King Ṛtumbhara commenced Goseva̅ vrata again with full devotion to Śri Ra̅machandra. With constant chanting of Lord Ra̅ma’s holy names he became fully puriﬁed. Mother Cow being pleased with the services of the king blessed him to conceive a powerful child. By the blessings of Mother Cow and undivided devotion to Śri Ra̅macandra, King Ṛtumbhara was blessed with a child, well known as ‘Satyava̅n’, who became very powerful and a great devotee of the Supreme Lord.

Thus ends the story of King Ṛtumbhara’s service to cows and subsequent birth of Satyava̅n.

Derived from Padma Pura̅ṇa, Pa̅ta̅la khanda 18-19

KING DILIP’S SERVICE TO MOTHER COW

King Dilip said to the lion, “you can eat my ﬂesh and leave the cow”

Long ago, King Dilip was ruling the whole world. King Dilip and Lord Indra were good friends. Once, upon invitation of Indra, King Dilip had visited the heavenly planet. Later, while returning from heaven King Dilip noticed the divine cow Ka̅madhenu. But being in a hurry to return home, he did not pay much attention to Ka̅madhenu. As a result, Ka̅madhenu became angry and cursed the king, saying, “If my progeny does not show mercy to you, you will remain childless.”

King Dilip did not even hear the curse. But later on, he along with his queen and subjects had to suffer the unhappiness of being without a son. With a desire to attain a son, he and his wife went to the a̅śrama of his family priest, sage Vasiṣṭha. Listening to their request the sage said, “Stay in my a̅śrama for some time, and serve my cow, Nandini.”

The king obeyed the order of his spiritual master. His queen Sudakṣina would regularly worship the cows early in the morning. The king would personally take Nandini to the forest and then return to the a̅śrama in the evening. The queen would then greet the cow and circumambulate her. In this way, both the king and the queen used to take care of the cow with great devotion.

In this manner, twenty-one days passed by. One day, while tending Nandini, the king lost his concentration for a moment. Suddenly, he heard a scream and saw Nandini was being attacked by a lion. The king was so shocked that he simply stood there and breathed heavily with anger.

At that time the lion said to the king, “O king, your weapon is useless. Your weapon is just like a storm which although is capable of uprooting a tree but ineffective while assaulting a mountain. My name is Kumbhodara. I am friend of Nikuṁbha, friend of Lord Śiva. I have become a lion by Lord Śiva’s order. Whoever comes in the path of my vision becomes my prey. This cow has entered my forest. Besides, I am hungry. Therefore, I shall eat her. Do not become unhappy. Simply return home.”

But King Dilip, who was very kindhearted, felt great distress upon seeing the condition of Nandini. Nandini was thinking of her calf with motherly affection. The king prayed to the lion to eat him instead, and leave the cow alone. The lion rejected this proposal and said – “O king, you are the ruler of the whole earth. You can satisfy your spiritual master by giving him millions of milking cows. I think you have lost your good sense by proposing your life in exchange of a cow. If you have really taken a vow to do well to others and if I eat you today in exchange for the cow, then you will have saved only one life. But if you remain alive, you will be able to save many lives in the future. Therefore, save your own body that is the source of your happiness. To give voluntary distress to your body for the purpose of attaining heaven is totally useless for rich people like you. Heaven is present in this world and not anywhere else. Only weak and distressed people desire to go to heaven.”

After hearing these words of the lion, who was a servant of Lord Śiva, the merciful King Dilip looked at the suffering Nandini, who was begging for her life. The king following kṣatriya’s duty said, “No, O lion, I cannot go back after having allowed you to eat her flesh. I do not wish to pollute kṣatriyas. Our duty is to protect the citizens. Therefore, you can eat my flesh and leave the cow. After all, this body is temporary and will be finished one day”.

Thereafter, the king threw away his weapons and went before the lion to be eaten. At that moment, the Vidya̅dharas began to shower ﬂowers on the king from the sky. Nandini then said to the king, “O Son, please get up.”

The king became surprised to see Nandini, while not being able to see the lion anywhere around! Nandini said, “O pious king, I created this lion just to test you. By the inﬂuence of sage Vasiṣṭha, even Lord of Death, Yamara̅ja, cannot trouble me. I am very pleased with your service, your devotion you have shown to your spiritual master and the compassion you have shown to me. You can ask me for any benediction. I am none other than the wish fulﬁlling cow Ka̅madhenu’s daughter.”

The king folded his hands and prayed her for blessing him with a glorious child to take the dynasty ahead. Nandini agreed and asked the king to milk her and drink the milk. King Dilip followed as instructed. They both returned to the hermitage of sage Vasiṣṭha. In due course of time, the king begot a powerful son, Raghu. Supreme Personality of Godhead, Śri Ra̅machandra, Himself later took birth in this dynasty.

Thus, we can understand that if cows are happy, then the whole world becomes happy and prosperous!

Derived from Padma Pura̅ṇa, Uttara kha̅nḍa

APPEARANCE OF LORD RA̅ MACHANDRA

King Daśaratha performed Putraka̅meṣṭhi yajña

Long, long ago, in Treta yuga, King Daśaratha of Ikṣva̅ku lineage was ruling over the world from his capital, Ayodhya̅. His kingdom was completely prosperous, opulent and the citizens were satisﬁed. However, the greatly learned King Daśaratha was worried that although he had three wives, Kauśalya, Sumitra̅ and Kaikeyi, he still did not have any progeny. This was a great worry for the king, since he had to continue the dynasty. The learned Daśaratha then thought that there must be some sin that he might have committed which might be the reason for him being issueless.

He then decided that to perform Aśvamedha yajña to get rid of all sins.

Aśvamedha yajña is a yajña in which a horse is decorated and left to freely roam. The horse is followed by four people from the king’s army. If no one stops the horse, then it was understood that they accept the sovereignity of the king. However, if someone stops it, then that person, be it a king or anyone, has to ﬁght the owner of the horse. Finally, when the horse is led to return to the kingdom after claiming the sovereignity of the king, then in its presence an elaborate yajña was conducted. However, this yajña is forbidden in Kali yuga as per Brahma Vaivarta Pura̅ṇa.

King Daśaratha conducted the Aśvamedha yajña in all its glory. Soon after this great yajña the great sage Ṛṣyaśringa, suggested that the king perform another yajña called Putraka̅meṣṭhi yajña as prescribed in Atharva Veda. Sage Ṛṣyaśringa also predicted that King Daśaratha will soon have four great sons after performing this yajña. Meantime, in upper planetary system, all the demigods had gathered to request Lord Brahma̅ to do something to kill the demons headed by Ra̅vaṇa. Ra̅vaṇa, it seems, had terrorized the entire three worlds. Demigods used to tremble whenever they heard of Ra̅vaṇa. Ra̅vaṇa might have been the greatest terrorist of that age! Indeed, terrorists always existed!

Lord Brahma̅ on the other hand had given a boon to Ra̅vaṇa that he will not be killed by Gandharvas, Yakṣas, Demigods nor Demons. The reason for this boon was that long back, Ra̅vaṇa had undergone severe austerities to please Lord Brahma̅ to obtain a boon from him. Lord Brahma̅ had appeared and granted the wish of Ra̅vaṇa. However, Ra̅vaṇa, while asking for this boon did not speciﬁcally point out that he should not be killed by humans. Ra̅vaṇa thought humans are trivial to his mammoth strength and hence there could be no danger whatsoever from them!

Obtaining this boon, the terrorist activities of Ra̅vaṇa knew no bounds. Severely afﬂicted with this, all of the demigods headed by Lord Brahma̅ approached Lord Viṣṇu to beg for a solution to their plight.

The Supreme Lord was seated on Garuḍa. The demigods offered prayers and after praying they submitted their petition to the Lord to solve the burden of Mother Earth by vanquishing the demon Ra̅vaṇa. Lord Viṣṇu decided that he will incarnate in the family of Daśaratha Maha̅ra̅ja as a human along with his expansions.

While on the earth, at the completion of Putraka̅meṣṭi yajña by King Daśaratha, a divine and effulgent ﬁgure emerged from the yajña kunḍa. That divine person’s voice was very deep and grave. He was holding a golden container of divine pa̅yasam (sweet rice) prepared by demigods and helpful for birth of progeny. That divine person instructed King Daśaratha to share the nectarine pa̅yasam with the queens and beget children in them. After handing over the pa̅yasam, the divine person disappeared from the yajña kunḍa. King Daśaratha was overjoyed as he foresaw that he will very soon have progeny who could continue the dynasty.

King Daśaratha then distributed the pa̅yasam to the queens. He gave half of it to Queen Kauśalya and quarter of the pa̅yasam to Queen Sumitra̅. He made the next quarter into half again and gave one half to Queen Kaikeyi and then thought for a moment keeping the other half in his hand. After thinking about the religious rules, he then gave that half to Queen Sumitra̅ once again. The queens were satisﬁed and happy at this. Soon, they all became pregnant. King Daśaratha was again overjoyed with this news. Indeed, the Supreme Lord and His expansions had appeared!

Meantime all the demigods started appearing on earth in different forms to assist the Lord in His pastimes.

One year had quickly passed after the event of Aśvamedha yajña. Then, in the month of Caitra (Mar-Apr), on śuddha navami (9th day), Punarvasu nakṣatra and when ﬁve beneﬁc planets were situated in exalted position, Lord Viṣṇu as Śri Ra̅machandra appeared as if from mother Kauśalya̅’s womb. Then later Kaikeyi gave birth to Bharata on the next day (daśami) when moon was in Puṣya nakṣatra. On the same day of daśami, when the moon was in A̅ śleṣa nakṣatra constellation, Queen Sumitra̅ delivered twins, Lakṣmaṇa and Śatrughna.

At the birth of Lord Viṣṇu and His expansions, the Demigods, Gandharvas and Apsaras celebrated with great festivity. The citizens of Ayodhya̅ town were ﬁlled with joy! Every street bore festive look! King Daśaratha gave thousands of cows in charity to the bra̅hmaṇas. On the eleventh day, sage Vasiṣṭha performed the naming ceremony and gave the names Śri Ra̅ma, Bharata, Lakṣmaṇa and Śatrughna.

Thus ends the story of divine appearance of the Lord Ra̅machandra derived from Śrimad Va̅lmi̅ki Ra̅ma̅yaṇa, Ba̅laka̅nḍa, 15.

LORD KṚṢṆA’S APPEARANCE

Lord Kṛṣṇa says in Śrimad Bhagavad-gi̅ta̅, that whenever the principles of religion deteriorate and the principles of irreligion increase, The Supreme Personality of Godhead Śri̅ Kṛṣṇa, appears by His own will. Lord’s appearance and birth of a human child cannot be compared. Lord does not appear as a result of sexual relationship between father and mother, but through devotee’s mind which is always immersed in meditation of Him.

The pastime of The Supreme Personality of Godhead, Śri Kṛṣṇa’s appearance is extremely relishing to hear. It is not only purifying, but it also fulﬁlls all desires that may be.

yasmin gṛhe pa̅ndu putra likhyate devaki̅ vratam na tatra mṛta niṣkra̅ntir na garbha patanaṁ tatha̅ na ca vya̅dhi bhayaṁ tatra bhaved iti mataṁ mama na vaidhavyaṁ na daurbha̅gyaṁ na dambhaḥ kalaho gṛhe O son of Pa̅ndu, in that house where discussions of My appearance from the womb of Devaki̅ takes place, and are kept in the form of a book, no son will be born dead, and there will be no fear of miscarriage, disease, or widowhood, as well as no misfortune, pride, or quarrel. (Hari Bhakti Vila̅sa, 15.293-294)

The pastimes mentioned in the Hari vaṁśa śravaṇa vrata are not fully presented here. Only the pastime of appreance of the Lord is discussed. Rest can be studied from Hari vaṁśa scripture or from the book ‘Kṛṣṇa, The Supreme Personality of Godhead’, authored by His Divine Grace A.C. Bhaktiveda̅nta Swa̅mi Prabhupa̅da. One can take advantage of the book to study the pastimes of the Lord as mentioned in the Hari vaṁśa śravaṇa vrata.

Long, long ago, the earth was overburdened by the unnecessary armed forces of kingdoms from all over the world. These kings had gathered heavy arsenal and were always ready to use it on each other due to excessive enmity that grew over time. All those kings were also extremely powerful themselves and were supported by their huge armies. Mother Earth (Bhu̅midevi), became very disturbed by this turn of events. She also became exhausted due to the burden created by demoniac population. Bhu̅midevi approached Lord Brahma̅ seeking help to reduce her burden. Bhu̅midevi assumed the shape of a cow and presented herself before Lord Brahma̅ with tears in her eyes.

Lord Brahma̅ along with other demigods, at once headed to the milk ocean where The Supreme Lord, Śri Viṣṇu is situated. Lord Brahma̅ knew very well that The Supreme Lord is their only protector.

Lord Brahma̅ along with other demigods at once headed to the milk ocean

The demigods headed by Lord Brahma̅ chanted Puruśa-su̅kta prayers on the banks of the milk ocean to please the Lord. Being pleased with the prayers, the all-cognizant Lord, Śri Viṣṇu, enquired from the demigods about the reason for their anxiety.

Lord Brahma̅ narrated to the Supreme Lord, the pains of Bhumidevi, who was present there in the form of a cow. He said, “O Lord, the mountains that hold the earth have lost their strength to hold it anymore. Bhu̅midevi, who is like a boat is just about to sink in the waters of Rasa̅tala. She is perspiring again and again due to fatigue and stress. Every city on earth has millions of army men ready to ﬁght! The forests have been destroyed and every province has hundreds of villages! It seems as if every state has ten thousand villages! Whole of earth has become over populated with greedy people. Therefore I have brought the suffering Bhumidevi who came to me seeking solace. Kindly protect her!”

Saying the above words, Lord Brahma̅ kept silent. Bhu̅midevi too praised the Lord and then pleaded for help. Na̅rada Muni also prayed and requested to the Lord to appear Himself in full and not as His expansion.

The Supreme Lord, Śri Viṣṇu, said to Na̅rada Muni with a smile (sasmi̅taṁ) as follows: “O Na̅rada, your words are certainly for the welfare of the three worlds. Therefore, listen to what I say.

vidito de̅hino ja̅ta̅ mayaite̅ bhuvi da̅nava̅ḥ ya̅m ca yastanuma̅da̅ya daitya puṣyati vigraham I am aware of which demons will take birth on earth. Moreover, I am fully aware of the different names and positions these demons will posses when they take birth on the earth. I shall also employ different means suitable to kill different demons. (Hari Vaṁśa, Harivaṁśa parva, 55)

“O Na̅rada, Ka̅lanemi has taken birth as Kaṁsa, Keśi in the form of a horse, Muṣṭika̅ and Cha̅ṇu̅ra as wrestlers, Ariṣṭa̅ as a bull, Khara (Dhenuka̅sura) and Pralamba̅sura in the forest of Vṛnda̅van. I am aware of the demon, Pu̅tana who is the daughter of King Bali and the Ka̅liya serpent, who has taken shelter in the waters of River Yamuna̅ due to fear of Garuḍa deva. I am aware of the powerful Jara̅sandha and Naraka̅sura in Pra̅gjyotiṣpura. I am aware that Ba̅ṇa̅sura who is equal to the radiance of Ka̅rtike̅ya has taken shelter in Śoṇitapura. I am also aware that the kṣatriya clan and their army that are overburdening Bhumidevi. I am aware that that it is my duty to vanquish them. I have already arranged how the kings will ﬁght and kill each other and thereafter their destinations and roles in heaven when they thus leave their bodies. I will personally appear on the earth to accomplish all this.”

The Lord continued, “O Na̅rada, with my permission, the demigods with their plenary portions have already taken birth on earth for the welfare of Bhu̅midevi. I had decided before to appear on earth. But, I want Lord Brahma̅ to tell me in which part of the world should I appear? What dress should I wear and where should I live so that all these demons can be killed? Think over all this and tell me O Brahma̅.” Hearing these words from The Supreme Personality, Lord Na̅ra̅yaṇa, Lord Brahma̅ said:

“O My Lord, I shall speak all what You have instructed me to do so although You know everything.

Once, long back, Kaśyapa Muni had borrowed cows that give milk in profuse quantity, from his son Varuṇa to perform an elaborate yajña. The cows were indeed very helpful for the successful completion of the yajña. However, after the yajña, the wives of Kaśyapa Muni (Aditi and Surabhi) refused to give back the cows belonging to Varuṇa. This pained Varuṇa very much. He approached me for help. He said as follows:

tra̅tavya̅ḥ prathamaṁ ga̅vaḥ tra̅taḥ tra̅yanti ta̅ dvija̅n gobra̅hmaṇa paritra̅ṇe paritra̅taṁ jagadbhave̅t First of all, the cows should be protected. Cows thus protected will in turn protect the bra̅hmaṇas. Thus, when the protection of cows and bra̅hmaṇas is achieved, then the whole world in turn is protected. (Hari vaṁśa, Harivaṁśa parva, 55.31)

Varuna said, “O Lord Brahma̅, they have transgressed their limits without fear. You must punish them. O Lord, kindly get me my cows back from (my father) sage Kaśyapa. I shall return to my residence, Sa̅gara peacefully”.

Lord Brahma̅ continued, “Having thus heard from Varuṇa, I cursed Kaśyapa Muni and his wives Aditi and Surabhi that from whatever portion of their soul’s behavior they stole Varuṇa’s cows, from the same portion, they shall take birth on earth as the chief of cow herd men. Their name will be Nanda Maha̅ra̅ja and Yaśoda. With their full portion they take birth as Vasudeva, Devaki̅ and Rohiṇi respectively.

In fact, it is learned from the notes of Śri̅pa̅da Madhva̅cha̅rya that Vasudeva and Nanda Maha̅ra̅ja were stepbrothers. Vasudeva’s father, Śu̅rasena, married a vaiśya girl, and from her Nanda Maha̅ra̅ja was born.

Lord Brahma̅ continued, “O Lord, You should appear just as a human infant amongst the cowherd men and grow up by employing their behavior. Your plenary expansion, Saṅkarṣaṇa shall appear in the womb of Rohiṇi. O Lord, whoever gets a glance of Your form as a cowherd boy who herds the cows in forests of Vṛnda̅vana along with other cowherd boys, is certainly a blessed person! Your appearance as a cowherd boy will certainly capture the minds of Your devotees of all ages!”

“O Lord, who else other than Kaśyapa can become Your father and who else other than Aditi can bear You in her womb and serve as Your mother? Certainly, my curse to Kaśyapa will be the greatest boon because You will lovingly call him ta̅ta (father) and he will call You as putra (son).”

As a cowherd boy You will certainly capture the minds of your devotees for all ages to come!

Thus, it was decided that the Supreme Personality of Godhead, Śri Hari, will personally appear in the house of Vasudeva. Receiving this conﬁrmed news, the transcendental messenger Śri Na̅rada Muni, who is always eager to arrange for the pastimes of the Lord, at once hurried to Kaṁsa’s palace on earth. Having heard that Śrila Na̅rada Muni, the great sage has come to Mathura town at a garden, King Kaṁsa hurriedly laid large steps to go personally to receive him.

After receiving the distinguished guest duly with honor and by offering him a seat at his palace, Na̅rada Muni spoke as follows:

“O my dear Kaṁsa, I am just coming from Devaloka where there was a meeting. In that meeting it was informed that the 8th son of Devaki̅, your sister, will become your death. The demigods are all depending on this 8th son of Devaki̅. All the demigods have also been instructed to take birth with their portions (aṁśa) on earth to assist this 8th child of Devaki̅. O Kaṁsa, I have a great concern and love for you! Therefore, I came running to inform you of all this! May good happen to you. Enjoy all that you want now, because we don’t know what will happen in future! I shall go now”. Saying this, Na̅rada Muni left Kamsa’s palace hurriedly.

Kaṁsa started thinking and planning day and night as to how to kill all the children of Devaki̅ and how to annihilate the demigods who have also taken birth. He then called for and ordered the demons - Keśi, Praḷamba, Dhenuka, Ariṣṭa, Pu̅tana, Ka̅ḷiya and others to roam freely by assuming various forms and kill all those who do not support him. Thus, he thought, he shall get rid of all the demigods planning to assist my Death personiﬁed.

Further, Kaṁsa started making elaborate plans to kill all the children appearing in the womb of Devaki̅. He gave detailed instructions on observation of Devaki̅ and Vasudeva, reporting and their other arrangements so that he will not miss killing the children.

On other hand, the Supreme Lord, Śri Viṣṇu, knew the reason for the deaths of six children who were destined to be killed by Kaṁsa prior to the appearance of Lord Balara̅ma (the seventh) and His appearance (as eighth). The reason for this horrible homicide is explained as follows:

During the time of the ﬁrst Manu on the earth, sage Mari̅ci had six sons by his wife U̅ rna̅. They were all exalted demigods, but once they laughed at Lord Brahma̅ (It is also said in Maha̅bha̅rata Ta̅tparya Nirṇaya of Śrila Madhva̅charya, that they laughed at sage Devala). Due to this offence, the six children were cursed to become six demoniac persons named as Ṣaṭgarbha in Pa̅ta̅ḷaloka (nether world). However, it seemed that their ordeal did not end even in Pa̅ta̅ḷaloka. There, they took birth as grandsons of Hiraṇyakaśipu and sons of Ka̅lanemi. They wanted to imitate Hiraṇyakaśipu in obtaining a boon from Lord Brahma̅. However, Hiraṇyakaśipu did not approve of this since he considered such a boon to be a disregard for his respect as he himself had that boon from Lord Brahma̅. Ṣaṭgarbhas indeed disregarded Hiraṇyakaśipu’s feelings and went ahead to perform severe austerities.

Being pleased after severe austerities of Ṣaṭgarbhas, Lord Brahma̅ appeared to them and granted the boon that they will not be killed by snakes, due to curses, Yakṣa̅s, Gandharvas, Siddha-Ca̅raṇa̅s and Humans. Knowing that his grandsons had obtained a boon despite his instruction against it, the angry Hiraṇyakaśipu cursed his grandsons to be killed by his own father Ka̅lanemi when they will just take birth in the next life.

The all-knowing and all-pervading Lord Viṣṇu, entered the hearts of the Ṣaṭgarbhas through their dreams and removed their life force. Handing over their life forces to Nidra̅devi (Goddess of sleep, representing Yogama̅ya also known as Yoganidra̅ or Viṣṇuma̅ya). After handing over the life forces, Lord Viṣṇu instructed Nidra̅devi as follows:

“O Nidra̅devi, take these life forces and place them one by one in Devaki̅’s womb. As each of these take birth, they will be killed by Kaṁsa. You have to do one more thing, that is, with regards to the seventh child of Devaki̅. When Devaki̅ is seventh month pregnant with the seventh child in the womb, you should transfer the baby into the womb of Rohiṇi who would be in her ṛtu ka̅la (fertile period). People will say that the seventh child in the womb got aborted because Devaki̅ became excessively fearful of Kaṁsa. While they are confused and searching for the seventh child, I will enter the womb of Devak̅i and she will show signs of bearing the eighth child. I will appear at midnight at the auspicious Abhijit muhu̅rta. Actually we are brother and sister! And, we both will enter the womb of Devaki̅ at the same time (as twins). But due to Kaṁsa’s demoniac activities, you then enter the womb of Yaśoda in Gokula by your mystic power. Later we will get exchanged by My order. After Devaki̅ (apparently) delivers Me and just about when Vasudeva leaves for Mathura to exchange us, you shall get delivered by Yaśoda in Gokula.”

Lord Viṣṇu continued, “When on the same night of birth, we get exchanged between Devaki̅ and Yaśoda, Kaṁsa and others will think that Devaki̅ gave birth to a girl child, while Yaśoda gave birth to a boy. Being a girl child, even then, the cruel Kaṁsa will catch you by legs and try to smash against the rock walls. But right at that moment, by your Maha̅ma̅ya potency, you should slip from his hands and situate yourself in space, which will be your permanent residence henceforth. Your body complexion will also be just like mine (śya̅mala varṇa, which is like dark rain clouds). But, face will be of complexion of brother Saṅkarṣaṇa. You shall hold the triśu̅la (trident) on one hand and on the other hand, a sword having a golden handle. On another hand you shall hold a container filled with honey and in the fourth hand a fresh lotus flower. You shall be wearing a blue silk saree and a yellow upper garment. Let there be a garland as white as moonlight. Your earrings will be very attractive and face similarly very beautiful! There will be a very unique crown on your head. Your efflugence will spread in all directions. Surrounded by fearsome ghosts (bhu̅tagaṇa) you will remain celibate by my order. Thereafter you will proceed to heavens where Indra will honor you by performing abhiṣekaṁ and he will also accept you as his sister. Indra, then will provide you a permanent residence in most sacred Vindhya̅ mountains (a mountain range spreading from Gujarat to Uttar Pradesh via Madhya Pradesh of India). There you will vanquish Śumbha and Niśumbha demons. You shall be worshipped by people along with worship of domestic animals. One who knows your form and influence shall obtain progeny and prosperity.”

Regarding Yogama̅ya, it is said in Śrimad Bha̅gavatam as follows:

viṣṇor ma̅ya̅ bhagavati̅ yaya̅ sammohitaṁ jagat a̅diṣṭa̅ prabhuṇa̅ṁäśena ka̅rya̅rthe sambhaviṣyati The potency of the Lord, known as viṣṇu-ma̅ya̅, who is as good as the Supreme Personality of Godhead, will also appear with Lord Kṛṣṇa. This potency, acting in different capacities, captivates all the worlds, both material and spiritual. At the request of her master, she will appear with her different potencies in order to execute the work of the Lord. (Śrimad Bha̅gavatam, 10.1.25)

Śrila Prabhupa̅da comments,

“Thus the Lord’s potency, viṣṇu-ma̅ya̅, has two features—a̅varaṇika̅ (to condition the soul in the material world) and unmukha (to uncondition the soul). When the Lord appeared, His potency came with Him and acted in different ways. She acted as Yogama̅ya̅ with Yaśoda̅, Devaki̅ and other intimate relations of the Lord, and she acted in a different way with Kaṁsa, Śa̅lva and other asuras. By the order of Lord Kṛṣṇa, His potency Yogama̅ya̅ came with Him and exhibited different activities according to the time and circumstances. “ka̅rya̅rthe sambhaviśyati”. Yogama̅ya̅ acted differently to execute different purposes desired by the Lord.”

Thus instructed by the Supreme Personality of Godhead, Yogama̅ya̅ immediately agreed. With the Vedic mantra oṁ, she conﬁrmed that she would do what He asked. She circumambulated The Lord and then Śri Maha̅viṣṇu disappeared from her vision. Yogama̅ya̅ at once started for the place on earth known as Nanda-gokula. There she did everything just as she had been told.

Meantime on the earth, the leader of the Yadu dynasty, King Śu̅rasena, was ruling over the country known as Ma̅thura, wherein lies the city of Mathura̅. Mathura̅ became the capital city of all the kings of the Yadus. Vasudeva, the son of Śu̅rasena, just after marrying Devaki̅, was going home on his chariot with his newly wedded wife along with a huge marriage party and carts of gifts received. While the bride and bridegroom were passing along on the chariot, there were different kinds of musical instruments playing to indicate the auspicious moment. There were conchs, bugles, drums and kettledrums all together making a festive atmosphere. Kaṁsa was driving the chariot, when suddenly there was a miraculous aka̅śva̅ṇi (also known as aśari̅ra va̅ṇi nimitta), sound vibrated from the sky, which announced to Kaṁsa: “O Kaṁsa, you are such a fool! You are driving the chariot of your sister and your brother-in-law, but you do not know that the eighth child of this sister will kill you!”

Immediately after hearing the prophecy from the sky, Kaṁsa caught hold of Devaki̅’s hair and was just about to kill her with his sword. Vasudeva was astonished at Kaṁsa’s behavior, and in order to pacify the cruel brother-in- law, he spoke as follows with great reasoning. He said, “My dear brother- in-law, you are the most famous king of the Bhoja dynasty. People know that you are a great warrior and a valiant king. How is it that you are so angry that you are prepared to kill a woman, who is your own sister and that too at this auspicious time of her marriage! If you kill her, it will go against your high reputation. You do not have any danger from your sister. The danger according to the prophetic voice if indeed be is to come from the sons of your sister who are not present now! And who knows? There may or may not be sons in the future. Considering all this, you are safe for the present. If there are any sons born of her, I promise that I shall present all of them to you for necessary action.”

Kaṁsa was paciﬁed in this way and he let Devaki̅ go off from his clutch. Each year thereafter, in due course of time, Devaki̅ gave birth to a child. When the ﬁrst son was born, Vasudeva kept his word of honor and immediately brought the child before Kaṁsa. Although Kaṁsa was demoniac, he was moved by the act of honesty by Vasudeva and hence returned the child saying that it is the eighth child that he has to actually worry of and hence he can take back the child. Vasudeva took back the child however thinking that the mind of demoniac persons can change at any moment.

At that time the great sage Na̅rada came to Kaṁsa once again. Sage Na̅rada informed that all the persons in the Yadu dynasty that surround him are actually demigods. They all have come to assist Kamsa̅’s Death personiﬁed. Hence he should be careful of them. Kaṁsa at once became very much alarmed. He understood that since the demigods had already appeared, Lord Viṣṇu, his Death, must be coming soon. He at once arrested both his brother-in-law Vasudeva and Devaki̅ and put them behind prison bars and killed the ﬁrst child. Within the prison, shackled in iron chains, Vasudeva and Devaki̅ gave birth to a male child year after year. Kaṁsa, thinking each of the babies to be the incarnation of Viṣṇu, killed them one after another.

Śrila Madhva̅charya explains in Ta̅tparya Nirṇaya as follows: The boon given by Brahma̅ to be immortal and the curse given by Hiraṇyakaśipu to be killed by their father were reconciled by Durga̅ (Viṣṇu-ma̅ya through her Maha̅ma̅ya potency as Durga̅ devi). Durga̅ devi kept these six souls in a cave and made them sleep for one full year. She used to take the ji̅va of each one and put it in the embryo of Devaki̅, thus acquiring a new body. And when the child was killed by Kaṁsa, Durga̅ devi used to take back this ji̅va and put it in the sleeping body again. Thus, they were killed by their father Kaṁsa i.e. Ka̅lanemi and were also immortal keeping to the boon of Lord Brahma̅. Durga̅ devi performed this trick as per the direction of Śri Maha̅viṣṇu. After this, those souls were taken to Sutaḷa loka to live with Bali Maha̅ra̅ja. Once Devaki̅ was very much aggrieved remembering the past and request Lord Kṛṣṇa to recover the sons for her as He did it for a bra̅hmaṇa. The all- knowing Supreme Personality of Godhead, Śri Kṛṣṇa went to Sutaḷa planet and asked His devotee, Bali Maha̅ra̅ja to give those six children to Him. When Lord Kṛṣṇa brought them back, Devaki̅ devi embraced them and took them onto her lap, smelling their heads again and again, Śrimad Bha̅gavatam, 10.85.47)

As instructed by Lord Viṣṇu, Yogama̅ya inﬂuenced Devaki̅ and Rohiṇi to transfer the womb of the seventh child from Devaki̅ to Rohiṇi in the seventh month. As planned, everybody felt that the seventh child got aborted. Before everybody could understand what happened to the seventh child, Devaki̅ bore signs of the eighth pregnancy.

She embraced them and took them onto her lap, smelling their heads again and again!

How Devaki̅ bore The Supreme Personality of Godhead, Śri Kṛṣṇa within her womb is explained in Śrimad Bha̅gavatam. Śri Kṛṣṇa ﬁrst entered the mind of Vasudeva. While carrying the form of the Supreme Personality of Godhead within the core of his heart, Vasudeva bore the Lord’s transcendentally illuminating effulgence. Vasudeva thus became as bright as the sun. Thereafter, Śri Kṛṣṇa was transferred from the mind of Vasudeva to the mind of Devaki̅. Carrying The Supreme Personality of Godhead, Devaki̅ became beautiful just as the east becomes beautiful by carrying the rising moon.

Śrila Madhva̅cha̅rya explains in Bha̅gavata Ta̅tparya Nirṇaya: “Fools think that the external delivery of the body of The Supreme Lord (which is eternal) was birth of the Lord. The Supreme Lord does not undergo birth and death like ordinary human being. Therefore, The Supreme Lord expressed His divine form in the minds of the Vasudeva and Devaki̅ (and not by ordinary sexual relationship and mixing up of śukra and śoṇita)”.

In fact Lord Kṛṣṇa says in Śrimad Bhagavad-gi̅ta̅ (4.9), that, one who knows the transcendental nature of His appearance and activities, such a person shall not take his birth again in this material world (but transferred to Spiritual world).

So, when Kaṁsa understood that the eighth child is now in the womb of Devaki̅, he became greatly anxious. In fact, this was what he was waiting for! The eighth child! His Death personiﬁed!

Kaṁsa thought for a moment about the idea of killing Devaki̅ right then. But later abstained from doing it by reasoning that it would not be right for his reputation, opulence and duration of life. In fact, duration of life will be reduced if sinful acts are committed. It seems that even demoniac minded Kaṁsa was aware of these details of scriptures. He thus decided to wait until the Lord was born and then do what was needed. Instead, he instructed all the guards to be very much vigilant.

The anxiety of Kaṁsa increased day by day. While sitting on his throne or in his sitting room, while lying on his bed, while eating, sleeping or walking, Kaṁsa saw only his Death personiﬁed, The Supreme Lord, Hṛṣi̅keśa.

The day Lord Viṣṇu entered the womb of Devaki̅, on the same day, Yogama̅ya also entered the womb of Devaki̅ and later got herself transferred to the womb of Yaśoda devi in Gokula. Both of them took birth in the eighth month of the pregnancy and they both appeared at the same time too. All this was inconceivable arrangement of the Lord.

The Supreme Lord appeared at the auspicious time of Abhijit muhu̅rta at midnight. At that time, the entire universe was surcharged with qualities of goodness, beauty and peace! At that time, constellation Rohinị̅ appeared. All the planets were very favourable. All directions appeared extremely pleasing and beautiful stars twinkled in the cloudless sky. The earth seemed all-auspicious. The rivers flowed with clear water, and the lakes and vast reservoirs, full of lillies and lotuses, were extraordinarily beautiful! The trees and plants became fully covered with flowers and new leaves. They were pleasing to the eyes. Birds like cuckoos and swarms of bees seemed to be chanting with sweet voices for the sake of the demigods. A pure breeze began to blow bearing the aroma of flowers. The demigods and great saintly persons showered flowers in a joyous mood. The clouds gathered in the sky and very mildly thundered making sounds like those of the ocean’s waves. Then the Supreme Personality of Godhead, Viṣṇu, who is situated in the core of everyone’s heart, appeared from the heart of Devaki̅ in the dense darkness of night, like the full moon rising on the eastern horizon.

Vasudeva could understand that this child was none other than The Supreme Personality of Godhead, Na̅ra̅yaṇa

tam adbhutaṁ ba̅lakam ambujekṣaṇaṁ catur-bhujaṁ śaṅkha-gada̅dy-uda̅yudham śri̅vatsa-lakṣmaṁ gala-śobhi-kaustubhaṁ pi̅ta̅mbaraṁ sa̅ndra-payoda-saubhagam maha̅rha-vaidu̅rya-kiri̅ṭa-kuṅḍala-tviṣa̅ pariṣvakta-sahasra-kuntalam udda̅ma-ka̅ñcy-aṅgada-kaṅkaṇa̅dibhirvirocama̅naṁ vasudeva aikṣata Vasudeva then saw the newborn child, who had very wonderful lotuslike eyes and who bore in His four hands the four weapons śaṅkha, cakra, gada̅ and padma. On His chest was the mark of Śri̅vatsa and on His neck the brilliant Kaustubha gem. Dressed in yellow, His body blackish like a dense cloud, His scattered hair fully grown, and His helmet and earrings sparkling uncommonly with the valuable gem vaidu̅rya, the child, decorated with a brilliant belt, armlets, bangles and other ornaments, appeared very wonderful. (Śrimad Bha̅gavatam, 10.3.9-10)

When Vasudeva saw his extraordinary son, his eyes were struck with wonder. In transcendental jubilation, he mentally meditated to gather ten thousand cows and distributed them among the bra̅hmaṇas as a transcendental festival. Vasudeva could understand that this child was none other than The Supreme Personality of Godhead, Na̅ra̅yaṇa. With folded hands Vasudeva and Devaki̅ started praying to the Lord. “My Lord, You are the Supreme Person, beyond material existence. You are the Supersoul situated in the heart of every entity as well as in everything. Your form can be perceived only by transcendental knowledge. You are the same person who in the beginning created this material world by His personal external energy. After the creation of this world of three guṇas (sattva, rajas and tamas). You appear to have entered it, although in fact You have not. You are beyond perception by the senses. Although in touch with the modes of material nature, You are unaffected by them. You are all-pervading. You never entered the womb of Devaki̅, rather, You existed there already. The three modes of material nature-sattva, rajas and tamas—are under Your control.”

“O my Lord, proprietor of the whole creation, You have now appeared in my house desiring to protect this world. I am sure that You will kill all the armies that are moving all over the world under the leadership of politicians who are dressed as kṣatriya rulers but who are actually demons. They must be killed by You for the protection of the innocent public. O my Lord, Lord of the demigods, after hearing the prophecy that You would take birth in our home and vanquish him, this uncivilized Kaṁsa killed so many of Your elder brothers. As soon as he hears that You have appeared, he will immediately come with weapons to kill You.”

Devaki̅ said, “My Lord, I request You to save us and give us protection from the terrible fear of Kaṁsa. Please make this form invisible to those who see with material eyes. O Madhusu̅dana, because of Your appearance, I am becoming more and more anxious in fear of Kaṁsa. Therefore, please arrange for that sinful Kaṁsa to be unable to understand that You have taken birth from my womb. Please withdraw this form and become just like a natural human child so that I may try to hide You somewhere.”

Now, it was time to carry out the desired exchange of the Lord and Yogama̅ya̅ between Gokula and Mathura. The Lord instructed Vasudeva to take Him to Gokula by crossing Yamuna and that He had arranged everything to be carried without any hinderance.

By the inﬂuence of Yogama̅ya̅, all the doorkeepers fell fast asleep, their senses unable to work, and the other inhabitants of the house also fell deeply asleep. Since the clouds in the sky were mildly thundering and showering, Ananta-na̅ga, an expansion of the Supreme Personality of Godhead, followed Vasudeva, with hoods expanded to protect Vasudeva and Śri Kṛṣṇa.

Because of constant rain sent by the demigod Indra, River Yamuna̅ was ﬁlled with deep water, foaming with ﬁercely whirling waves. But just as the great Indian Ocean had formerly facilitated Lord Ra̅macandra by allowing Him to construct a bridge, River Yamuna̅ gave way to Vasudeva and allowed him to cross.

When Vasudeva reached the house of Nanda Maha̅ra̅ja, he saw that all the cowherd men were fast asleep. Thus he placed his own son on the bed of Yaśoda̅, picked up her daughter, an expansion of Yogama̅ya̅, and then returned to his residence, the prison house of Kaṁsa. Exhausted by the labor of childbirth, Yaśoda̅ was overwhelmed with sleep and unable to understand what kind of child had been born to her.

Vasudeva then placed the female child on the bed of Devaki̅, bound his legs with the iron shackles, and thus remained there as before. The doors inside and outside of the prison house closed as before. The guards heard the crying of the newborn child and quickly approached to inform King Kaṁsa.

Kaṁsa jumping up from his bed exclaimed, “Here is my Death personiﬁed!” With his hairs scattered and with great speed came to the place where the child had been born.

Devaki̅ helplessly and piteously appealed to Kaṁsa not to kill the child as it was a girl child and harmless to him. But, Kaṁsa had given up the relationship with his sister because of intense selﬁshness. Kaṁsa, who was sitting on his knees, at once grasped the newborn child by the legs and tried to smash her against the surface of a stone.

As instructed by the Supreme Lord, that divine child, Yogama̅ya̅-devi̅ (through her Maha̅ma̅ya potency), the younger sister of Lord Viṣṇu, slipped upward from Kaṁsa’s hands and appeared in the sky as Devi̅, the Goddess Durga̅, with eight arms, completely equipped with weapons.

Goddess Durga̅ was decorated with ﬂower garlands, smeared with sandalwood pulp and dressed with excellent garments and ornaments made of valuable jewels. She was holding a bow, a trident, arrows, a shield, a sword, a conch, a disc and a club, one each in her eight hands. She was being praised by celestial beings like Apsara̅s, Kinnaras, Uragas, Siddhas, Ca̅raṇas and Gandharvas, who worshiped her with all kinds of presentations. The goddess addressed Kaṁsa as follows:

“O Kaṁsa, you fool, what will be the use of killing me? The Supreme Personality of Godhead, who has been your enemy from the very beginning and who will certainly kill you, has already taken His birth somewhere else. Therefore, do not unnecessarily kill other children.” After saying this Yogama̅ya (who expressed her Maha̅ma̅ya potency to Kaṁsa) disappeared and started to freely roam in the skies. However, Vasudeva and all the Yadus invited her and began her worship regularly. Her appearance and role was to protect Lord Kṛṣṇa in the pastime.

Some get confused as to whether Subhadra̅, the sister of Balabhadra (Balara̅ma) and Kṛṣṇa is the same Durga̅. No, they are different. Subhadra̅ represents Yogama̅ya while Durga̅ represents Maha̅ma̅ya̅. Both are Viṣṇu- ma̅ya̅ potency of the Lord. Lord is having innumerable potencies. Subhadra̅ took birth in the womb of Rohiṇi as her tenth child. In fact, as per Hari vaṁśa Pura̅ṇa, Rohiṇi gave birth to her ninth child, a girl (named as Chitra̅, an apsara in previous birth). But the baby, died soon after delivery. However, the baby lamented that she could not be part of the wonderful pastimes of the Supreme Lord. Due to this, the same Chitra̅ took birth again in the womb of Rohiṇi and became famous as Subhadra̅ who was dear to Lord Krṣṇa.

Subhadra, the dear sister of Kṛṣṇa and Balara̅ma

Rohiṇi was in Gokula at the time when Lord Balara̅ma appeared. Vasudeva had arranged her to be sent to Gokula under the shelter of Nanda Maha̅ra̅ja.

The Supreme Personality of Godhead, Kṛṣṇa, with the cooperation of Balara̅ma, performed activities beyond the mental comprehension of even such personalities as Lord Brahma̅ and Lord Śiva. The Supreme Personality of Godhead, Śri̅ Kṛṣṇa, known as li̅la̅-puruśottama, went to Vṛnda̅vana to expand His loving relationship with His conﬁdential devotees (The internal reason for Lord Kṛṣṇa’s incarnation). By His pleasing smiles, His affectionate behavior, His instructions and His uncommon pastimes like raising Govardhana Hill, the Lord, appearing in His transcendental body, pleased all of human society. In Vṛnda̅vana Lord Kṛṣṇa and Balara̅ma acted just as cow-herd boys and sometimes they used to hold the tail of the calves in fun.

Sometimes Kṛṣṇa and Balara̅ma used to hold the tail of the calves in fun

yasya̅nanaṁ makara-kuṇḍala-ca̅ru-karṇa- bhra̅jat-kapola-subhagaṁ savila̅sa-ha̅sam nityotsavaṁ na tatṛpur dṛśibhiḥ pibantyona̅ryo nara̅śca mudita̅ḥ kupita̅ nimeś ca Kṛṣṇa’s face is decorated with ornaments, such as earrings resembling sharks. His ears are beautiful, His cheeks brilliant, and His smiling attractive to everyone. Whoever sees Lord Kṛṣṇa sees a festival. His face and body are fully satisfying for everyone to see, but the devotees are angry at the creator for the disturbance caused by the momentary blinking of their eyes. (Śrimad Bha̅gavatam, 9.24.65)

Both the brothers killed many demons, and afterwards They returned to Dva̅raka̅. Lord Kṛṣṇa, married the best of women according to Vedic principles and so had many wives. In fact, Lord married 16,108 wives and begot ten sons in each wife! Only Supreme Lord could do this incredible feat! There are wonderful stories narrated in Śrimad Bha̅gavatam of how Lord Kṛṣṇa came to accept 16,108 wives. Lord Kṛṣṇa also perfectly demonstrated the ideal household life.

The Lord arranged the Battle of Kurukṣetra to kill many demons at a time and at one place for the relief of the entire world. Thereafter, Śri̅ Kṛṣṇa created a misunderstanding between His family members just to diminish the burden of the world. Simply by His glance, He annihilated all the demoniac kings on the Battleﬁeld of Kurukṣetra and declared victory for Arjuna. Finally, He instructed Uddhava about transcendental life and devotion and then returned to His abode in His original form.

Simply by hearing these glories of the Lord through our ears, the devotees of the Lord are immediately freed from strong material desires and engagement in fruitive activities. (Śrimad Bha̅gavatam, 9.24.62)

Derived from Hari vaṁśa Pura̅ṇa, Bha̅gavata ta̅tparya nirṇaya, Maha̅bha̅rata ta̅tparya nirṇaya, Śrimad Bha̅gavatam and Ma̅habha̅rata.

STORY OF VIDULA̅

Vidula̅ said: O Sañjaya, get up! Go and ﬁght! Either you die in the battleﬁeld or win!

We all know how, some 5000 years ago, the Pa̅nḍavas and Kauravas failed reaching a compromise in sharing the kingdom. King Duryodhana was obstinate not to provide any share in the kingdom to the Pa̅nḍavas. Even ﬁnal efforts by The Supreme Personality of Godhead, Śri Kṛṣṇa, by His own li̅la̅, had apparently failed to reach a truce. The only way left was to ﬁght the battle of Kurukṣetra.

It was very difﬁcult to convince King Yudhiṣṭira to accept the reality that war was the only way. He was the last to wish anything of that sort. At this juncture, Queen Kunti, the mother of Pa̅nḍavas, approached Lord Kṛṣṇa. She requested the Lord that He should convince Yudhiṣṭira by retelling the story that she shall narrate to Him. The story was about the great kṣatriya̅ṇi, Queen Vidula̅’s address to his son, Sañjaya.

It is said that one who reads this history will obtain a son who will never lose a battle!

Long, long ago, there was a queen named Vidula̅ of the Sauvi̅ra Kingdom (now in Pakistan, bordering Rajasthan and North Gujarat states of India). She was well-educated, learned, famous, chaste and truly a kṣatriya̅ṇi (devoted to kṣatriya virtues).

Once, a ﬁerce war broke out between the kingdom of Sauvi̅ra and Sindhu kings. The son of Vidula̅, Prince Sañjaya, was very much injured in that war. He could not continue ﬁghting anymore. Because of excessive fatigue and severe injuries, he came back to his camp from the midst of the war and laid down to rest on the bed.

Queen Vidula̅ came to know about this from the messengers. She at once ran to the camp tent near the battlefield! As she reached the camp, she saw Prince Sañjaya, bleeding due to numerous injuries inflicted by arrows and other weapons. He was lying down fatigued and depressed in despair (loss of hope) that he could not face the enemies. However, Vidula̅ was not at all impressed by the fact that Prince Sañjaya returned from the battlefield!

The brave queen started addressing her son Sañjaya as follows: “O Sañjaya, you are not my son! By lying down like a coward, you have chosen to enhance the joy of the enemies! How come you faultily took birth in my womb by your greatly brave father! Looking at the way you are lying down in despair, it seems that you cannot be counted as a man! Your features resemble that of a eunuch today! Your loss of hope will take you to hell! If you are desirous of your own welfare, then do not run away from the battleﬁeld like a coward, but face the war. Do not disgrace your own soul. Do not let yourself suffer to be gratiﬁed with only a little. Do not be afraid!”

She continued, “Abandon your fears and get up O coward! Do not lie down like this. Only a coward is soon gratiﬁed with small acquisitions. Therefore, do not aim for small.”

“O son, better perish in plucking the fangs of a snake than die miserable being like a dog. Show your prowess even at risk of your own life. Why are you lying down like a carcass? Rise, O coward! Make yourself known by your heroic deeds. Never compromise for the intermediate, the low, or the lowest situation!”

“I wish that let there be no son born in a kṣatriya family, who is either exceedingly ﬁerce or exceedingly mild. A brave man is freed from the debt he owes to the duties of the kṣatriya order by joining the army and going to the ﬁeld of battle and achieving every great feat that is possible for man to achieve. Such a person never disgraces his own self! Whether he gains his object or not, he never indulges in grief. On the other hand, such a person accomplishes what should be achieved next, without caring even for his own life.”

“Therefore, O son, display your prowess and either win the battle or die in the battleﬁeld. Better not live by disregarding the duties of kṣatriya which is your order! All your religious merit, O eunuch, and all your achievements will be gone by lying like this! Then what for you wish to live? If you fall in the battleﬁeld you must seize hold of the hips of the enemy and fall with him! Even if one’s limbs are cut off, he should not lose hope. Horse of high quality put forth their entire prowess for dragging or bearing heavy weights. Remembering the honest behavior of the horses at least, muster all your strength and sense of honor!”

Vidula̅ continued, “Know what manliness consists! Our race has sunk because of you lying down like this! Exert yourself to raise it back! O Sañjaya, he who has not achieved any great feat that can form the subject matter of men’s conversations, has only done one thing in life, that is, to increase the population on earth and thus burdening her. Such a person is neither a man nor woman. He whose fame is not founded in respect of charity, asceticism, truth, learning and acquisition of wealth, cannot be considered as a son, but only his mother’s excreta! On the other hand, he who surpasses others in learning, asceticism, wealth, prowess, and deeds, is truly a man.”

“O Sañjaya, I think I have brought forth kali himself in the shape of a son! Oh, let no woman bring forth such a kṣatriya son as you who does not possess extreme anger required for war. Do not live in a suppressed state! Blaze up effectively displaying your power! Kill your enemies! Do not waste a single moment! Contentment and softness of heart, want of exertion and fear, all these are destructors of prosperity for a kṣatriya.”

“O son, if a kṣatriya does not display his energy according to the best of his might due to attachment for his life, then he is regarded as a thief. Alas! Just as a medicine cannot make any difference to a dying man, my words seem to make no impression on you! Only by name you are ‘Sañjaya’ (meaning, ‘The victorious’). However, I do not see any such indication in you! Be true to your name! Be my son! Engage in war and do not desist from it!

Vidula̅ continued, “Anyone who is a kṣatriya and has acquired knowledge of the duties of kṣatriya order will never bow down to anybody on earth due to fear or for the sake of sustenance. One should stand erect with courage and not bow down, for exertion is manliness. One should rather break their own joints than bend down to anybody in this world. A kṣatriya should always roam like an infuriated elephant. He should however bow down to bra̅hmaṇas only for the sake of their virtue. He should rule over all other orders and destroy all evil-doers. He should possess allies. This is how a kṣatriya should live as long as he lives. O Sañjaya, a kṣatriya has been created for battle and victory. Whether he wins or perishes, he obtains higher planets.”

Hearing these heroic words and words of great wisdom, Sañjaya ﬁnally replied, “O mother! I am without wealth and without allies now! How can victory be mine? I am conscious of this exceedingly miserable state of mine. Therefore, I have abstained from desire of kingdom. O mother, do you see any means that I can come out victorious. Kindly tell me.”

Mother Vidula̅ said, “O Sañjaya, do not disgrace your soul by anticipations of failure or success! We have seen in history that objects unattained have been attained while those attained have been lost. The accomplishment of objects should never be sought. In all acts, O son, the attainment of success is always uncertain. Knowing that success is uncertain, people still act, so that they sometimes succeed, and sometimes do not. They, however, who abstain from action, never obtain success. In the absence of efforts, there is only one result, viz., the absence of success (i.e., failure). However, there are only two results in the case of putting efforts, viz., success or failure. O prince, if someone has already settled that all acts are uncertain in respect of their results, makes both success and prosperity unattainable by himself.”

Vidula̅ continued, “A wise king who engages in acts after performing all auspicious rites and with the gods and the bra̅hmaṇas on his side, will very soon obtain success. Like the sun embracing the east, the goddess of prosperity will bless him! Bring together to your side all those who are angry with your enemies, those who are greedy for your enemy’s property, those who have been weakened by them (your enemies), those who are jealous of them, those who have been humiliated by them, those who always challenge them and all others of this class. By these means you will be able to break the enemy like a ﬁerce storm scatters the clouds. After making such allies, give them wealth before it is due, seek their food, be up and doing, and speak sweetly to all of them. They will then support you and also respect you!”

“O Sañjaya, I have said all this for enhancing your energy. If you understand what I have said, and if what I have said appears proper and sufﬁcient, then muster your patience and put on your armor for the battle.”

Hearing this speech of his mother full of excellent wisdom, courage and enthusiasm, Sañjaya’s depression went away at once!

Sañjaya sprang up from the bed at once forgetting all the injuries on his body. He said with great enthusiasm, “O mother! I shall certainly either rescue my paternal kingdom that is lost to the enemies or perish in the attempt. Deriving support from any allies as you have instructed me, I will win over the enemies.” Thereafter, Sañjaya won over the rulers of Sindh (Saindhavas) and returned to his kingdom victorious!

This history is called Jaya or ‘Victory’ and should be heard by everyone desirous of victory. Indeed, having listened to it one may soon subjugate the whole earth and vanquish enemies. A pregnant mother, who listens to this story repeatedly, will certainly give birth to a hero. If a kṣatriya woman (wife of a kṣatriya) listens to this story, then she will give birth to a brave son of irresistible prowess, foremost in learning, foremost in ascetic austerities, foremost in liberality, effulgent, endued with great might, a mighty chariot-warrior, greatly intelligent, irresistible in battle, ever victorious, invincible, chastiser of the wicked and virtuous child!”

Thus ends the fantastic story of Vidula̅, narrated in Maha̅bha̅rata, Udyoga parva, 133rd chapter.

APPEARANCE OF ŚRILA MADHVA̅ CHA̅ RYA

Madhyageha Bhatta and his chaste wife Vedavati, performed various austerities to obtain a son who can preach real religion

There are wonderful stories surrounding great a̅charyas and saints in history. Their births were not normal but foretold their future engagement in uplifting the suffering human society towards true spiritual goals.

One such pastime is that of appearance of the great a̅cha̅rya, A̅ nandati̅rtha Śrila Madhva̅cha̅rya, some 800 years ago.

Due to Kali yuga, the sun-like effulgence of the correct philosophical truths of the scriptures known as tattva jna̅na got hidden as a result of mis- interpretations by Maya̅va̅dis (Impersonalists). People got lost in understanding the right conclusions of the Vedic scriptures and hence practiced and lived life that was not going to bring a̅tma-unnati or emancipation of the soul. The demigods pained at this situation approached Lord Brahma̅. Lord Brahma̅ led the delegation to pray to The Supreme Lord, Śri Na̅ra̅yaṇa for this painful situation.

The Smiling Lord looked at the all-knowing Mukhya Pra̅ṇa, who gives life to all creatures of the world and who alone had the requisite capacity to do the work. He spoke to him as follows: “O, my dear fair complexioned one, people of the world devoted to me, are suffering due to their inability to choose the right path shown by Veda̅nta. They should be made happy by your incarnation in an auspicious part of the world in another form and by your giving decisive commentaries (on Veda̅nta and śa̅stras) which clearly show my inﬁnite auspicious qualities.”

Mukhya Pra̅ṇa accepted the command of the Supreme Being with head bent and folded hands.

There is a serene and holy place called Pa̅jaka near Udupi in Karnataka State of South India. The place is very picturesque and full of spiritual vibrations. The place was created by none other than Lord Paraśura̅ma, the 6th among the Daśa̅vata̅ra̅s of Lord Viṣṇu. It was called Pa̅jaka because it always receives plenty of water by the grace of Śri Paraśura̅ma (pa̅ja̅t kaṁ yasya saḥ pa̅jakaḥ). Pa̅jaka is adorned by a mountain top called Vima̅nagiri (locally famous as Kunja̅ru Giri) by its side. Deity of Durga̅ devi was installed by Lord Paraśura̅ma on its crest and He created four ti̅rtha (ponds). Water is available perennially in these ponds. These ti̅rthas are: Paraśu ti̅rtha, Dhanus tirtha, Ba̅ṇa ti̅rtha and Gada̅ ti̅rtha. All the four ti̅rthas are sacred.

Mukhya Pra̅ṇa planned to take birth in this pious place of Pa̅jaka kṣetra, in the family of Madhyageha bhatta.

Madhyageha bhatta and his chaste wife had gone to Udupi from Pa̅jaka kṣetra to attend the festival in Ananteśwara temple. There something unusual happened! During the festival, a local bra̅hmaṇa, as if possessed by a demigod, climbed up to a tall post and was shouting out of great excitement. Huge crowds gathered around to watch the spectacle causing commotion. While everyone was noticing, that bra̅hmaṇa shouted that a great personality is going to take birth very soon. Hearing this, all present were awestruck!

Śri Ananteśwara, the Deity in the temple is very unique. The Deity is actually Śri Hari in the form of Śiva Liṅga̅. When Lord Hari incarnated as Paraśura̅ma, he obtained a weapon Pa̅śupata̅stra̅ from Lord Śiva at Udupi. To commemorate this student-teacher relationship, Lord Anantaśayana (Hari) entered Śivaliṅga̅ and stayed there. Madhyageha, was a very learned man. He saw a good omen in this incident and understood that very soon a divine soul will appear who shall dispel the ones who misinterpret the sacred scriptures and establish Bha̅gavata dharma (Pure devotional service to Lord Hari).

Madhyageha Bhatta belonged to the Shivalli sect of Brahmins. The Shivalli or Shivabelli sect of Bra̅hmins is mostly found around the Udupi area. Before the advent of Madhva̅cha̅rya, Śivalli Bra̅hmins worshipped Lord Śiva, but most had an afﬁliation with the Bha̅gavata saṁprada̅ya. In other words, most would worship the form of a Śivaliṅga̅, but would see Lord Viṣṇu as the Supreme Personality of Godhead. Madhyageha Bhatta was always very eager to hear the pastimes of the many incarnations of Lord Viṣṇu, and render devotional service to the Deity of Anantaśewara in Udupi.

Madhyageha, once spoke to his chaste wife about bringing into this world a pure son. He wanted that such a son be born who can dispel the illusion created by mis-interpreters about the Absolute truth and devotional service to Absolute truth. Some were interpreting that ‘We too are God’, some as ‘We can become God’, some others as ‘We can become equal to God’ while others as ‘There is no God and thus we need to become śu̅nya or zero’. Amidst variegated nonsense, Madhyageha, a learned bra̅hmaṇa, longed for a son. He recalled the incident at Udupi previously. Veda̅vati, Madhyageha’s wife was also desirous to have a son. They had a daughter but no son. A worthy son called putra shall save his parents from hell called Pu̅t.

Madhyageha said, “Let us take shelter of Lord Na̅ra̅yaṇa, our family Deity, who has inﬁnite auspicious qualities and is an ocean of kindness. He was the Deity whom Kardama, Para̅śara, Pa̅nḍu and others worshipped in the past, by which they were granted the boon of having sons who were full of auspicious qualities.”

Madhyageha Bhatta and his wife decided to undergo a vow. They served Lord Anantaśeṣa at Udupi for twelve years with pure mind and devotion, free from lust and greed and having none other than God as their savior. They further performed various austerities like Payovrata just like Aditi and Kaśyapa. At the end of this vrata they decided to perform the Garbha̅dha̅na-saṁska̅ra at an auspicious time and date after taking the Lord’s blessings.

They were completely puriﬁed by these various austerities. They could feel that The Supreme Lord Na̅ra̅yaṇa and His consort Lakṣmi̅devi̅ had entered within them. Due to this, their body became very effulgent.

In this puriﬁed status, Veda̅vati̅, wearing a clean garment conceived from her husband, a great devotee of the Lord.

In 1238 AD, 4339th year of Kali yuga, Vijaya daśami day following the Navara̅tri̅, in the bright half of the month Aśvina in the Vilambi saṁvatsara, was a day of great festivity. On that day afternoon, Veda̅vati̅ delivered the divine child. This child was the third incarnation of Va̅yu. First being Hanuma̅n, second being Bhi̅ma and thirdly, Madhva̅ca̅rya.

Madhyageha was overjoyed at the charming face of the son. He offered his earnest gratitude and prayers to Lord Hari for His kindness. He performed all the prescribed ceremonies on the occasion of birth for his new baby who was seen to possess a large number of good qualities. During Na̅makaraṇa- saṁska̅ra, the baby was named as ‘Va̅sudeva’.

Once, Veda̅vati̅, took the gentle baby and breastfed him fully. She had to attend to some duties. Though she was unhappy to leave the baby alone, she had to go and entrusted the task of looking after the baby to her obedient young daughter. Soon after, the baby started crying loudly. The young innocent girl tried to console by saying in lisping words – “my beautiful baby, O little one, do not cry, mother will soon be back with delicious things for you.” The girl took him in her arms and started looking out again and again for the return of the mother. However, the baby continued his cry. Not knowing that baby cannot digest anything other than mother’s milk, the innocent girl gave him all the freshly cooked horse gram to eat. When mother returned in anxiety, she came to know all that had happened. She became excessively worried about the baby’s health. But, surprisingly, the baby continued to be healthy as ever! The mother took the baby in her arms and repeatedly breast-fed the baby. The father took him on his lap and chanted mantras to ward off evil.

When Mukhya Pra̅ṇa, could digest the Ka̅laku̅ṭa poison generated during churning of the ocean pastime, horsegram was nothing for him. It is said in Rig Veda̅, Keśi Su̅kta, 10.136 as follows:

va̅yurasma̅ upa̅manthat pinashṭisma̅ kunannama̅ keshi̅ viśasya pa̅treṇa yadh rudreṇa̅pibath saha Va̅yu squeezed, kneaded and crushed a small portion of poison, thus weakening it, and gave it to Lord Śiva to drink, and drank the potent part of poison himself along with Lord Śiva.

Once, the small Va̅sudeva held the clean tail of their ox which was dear to him. When the ox was left for grazing in the morning by the uninformed parents, Va̅sudeva went out with it towards the forest still holding the tail. He held on to its tail, when it wandered over several forest areas in search for grass. Everyone became very anxious as they had not seen the child. Some informed that they saw the boy holding on to the tail of the Ox grazing in the forest. Madhyageha and Veda̅vati̅ did not believe it at ﬁrst. But when they saw the one year old boy coming back along with the Ox when the cows came home in the evening, they accepted the words as true. Śrila Madhva̅charya, holding his hand with two ﬁngers denoting Dvaita veda̅nta

In this way, Va̅sudeva performed many wonderful pastimes foretelling his greatness in future as Madhva̅ca̅rya, who propagated Tattvava̅da (popularly known as Dvaita Veda̅nta, which is essentially ‘realism’ against the ma̅ya̅va̅da philosophy or non-realism) and thus established true glory of Pure Bhakti unadulterated from ma̅ya̅va̅da philosophy.

Derived from the second chapter of Śri Madhvavijaya written by Śri Na̅ra̅yaṇa Panditacharya.

APPEARANCE OF ŚRILA BHAKTI SIDDHA̅ NTA SARASVATI ṬHA̅ KURA

Śrila Bhaktisiddha̅nta Sarasvati Ṭha̅kura

Śrila Bhaktisiddha̅nta Sarasvati Ṭha̅kura, the Guru of S̅rila Bhaktiveda̅nta Swa̅mi Prabhupa̅da, appeared in Śri Kṣetra Jaganna̅tha Puri Dha̅m on 6th February 1874 as the son of Śrila Bhaktivinoda Ṭha̅kura. The birth was not an ordinary one. It was a divine arrangement of Lord Jaganna̅tha as an answer to the prayers of the exalted soul Śrila Bhaktivinoda Ṭha̅kura.

Śrila Bhaktivinoda Ṭha̅kura pioneered the revival of Gauḍi̅ya Vaiṣṇavism that was almost extinct at his time. Whatever remained of the great samprada̅ya (lineage) wasseverely contaminated with practices not to be found in the original movement of Śri Chaitanya Maha̅prabhu. Śrila Bhaktivinoda Ṭha̅kura had recognized the greatness of real Gauḍi̅ya Vaiṣṇava samprada̅ya and was eagerly working to re-establish it.

Śrila Bhaktivinoda Ṭha̅kura engagedmost of his time in uncovering, rejuvenating, propagating, and defending the authentic teachings and practices of Śri Chaitanya Maha̅prabhu. Śri Chaitanya Maha̅prabhu, some 500 years ago, had predicted that in every village and town of the whole world His name will be sung. Śrila Bhaktivinoda Ṭha̅kura had strong faith in those words and prayed to the Lord, for the arrival of such a day! However, contemporary followers of Gauḍi̅ya Vaiṣṇavism did not believe that this would ever happen.

Śrila Bhaktivinoda Ṭha̅kura ﬁrmly preached that theteachings of Lord Chaitanya were universal. Lord Chaitanya did not advent Himself to liberate only a few men in India. Rather, His main objective was to emancipate all living entities of all countries throughout the entire universe and to propagate sana̅tana dharma.

Śrila Bhaktivinoda Ṭha̅kura, with great faith could feel the intuition that very soon the unparalleled path of chanting of the holy names, the distinctive mark of Gauḍi̅ya Vaiṣṇavism will be propagated all over the world.

Śrila Bhaktivinoda Ṭha̅kura, in one of his essays wrote as follows: “O for that day when the fortunate English, French, Russian, Prussian, and American people will take up banners, mṛdañgas, and karata̅las and perform ki̅rtana through their streets and towns! When will that day come? O for the day when the Western fair-skinned men, from one side, while chanting “Jaya Śaci̅nandana ki jaya!”, will extend their arms and, embracing the devotees of our country coming from another side, treat us with brotherly feelings. When will that day be? On such a day they will say, “Our dear A̅ ryan brothers, we have taken shelter at the lotus feet of Lord Chaitanya, who is the ocean of transcendental love. Kindly embrace us.” When will that day come? That day will witness the holy transcendental Vaiṣṇava-prema to be the only dharma, and like rivers meeting the ocean, all narrow creeds will mix with the unlimited Vaiṣṇavadharma. When will that day come?

Śrila Bhaktivinoda Ṭha̅kura would be immersed in such thoughts and incredibly authored some hundreds of works in a very short span of time amidst his service as a magistrate.

During Śrila Bhaktivinoda Ṭha̅kura’s service at Jaganna̅tha Puri, the family had shifted to the holy place. Then one night in a dream Lord Jaganna̅tha appeared and told Śrila Bhaktivinoda Ṭha̅kura, “I didn’t bring you to Puri̅ to execute legal matters, but to establish Vaiṣṇavasiddha̅nta.” Śrila Bhaktivinoda Ṭha̅kura replied, “Your teachings have been signiﬁcantly depreciated, and I lack the power to restore them. Much of my life has passed and I am otherwise engaged, so please send somebody from Your personal staff so that I can start this movement.” Lord Jaganna̅tha instructed him to pray to Bimala̅-devi̅, a deity of Mother Pa̅rvati.

Śrila Bhaktivinoda Ṭha̅kura was amazed at this wonderful dream! It gave him a great hope! Śrila Bhaktivinoda Ṭha̅kura’s grandfather had predicted from his deathbed that an extraordinary sa̅dhu would take birth in the house! All this meant very auspicious and increased the happiness and enthusiasm of Śrila Bhaktivinoda Ṭha̅kura manifold. True to the word of Lord Jaganna̅tha in the dream, soon the wife of Śrila Bhaktivinoda Ṭha̅kura became pregnant and gave birth to a son, who one day would be the spiritual master of thousands.

An astrologer was brought in to calculate the chart. After seeing the chart, the astrologer declared that the child possessed all the thirty-two symptoms of an exalted personality as explained in the scriptures: “The five large parts are the nose, arms, chin, eyes, and knees. The five fine parts are the skin, fingertips, teeth, hair on the body, and hair on the head. The seven reddish parts are the eyes, soles, palms, palate, nails, and upper and lower lips. The six raised parts are the chest, shoulders, nails, nose, waist, and mouth. The three small parts are the neck, thighs, and male organ. The three broad parts are the waist, forehead, and chest. The three grave parts are the navel, voice, and existence.”

The astrologer also made an astonishing statement to Śrila Bhaktivinoda Ṭha̅kura. He said, “I have done many horoscopes in my life, but have never before seen one replete with allthe signs of an eminent personality. This child will become world famous as a teacher of life’s ultimate goal.”

The child was named Bimala̅ Prasa̅da (meaning, a blessing of Bimala̅ devi̅). Many incidents occurred that foretold the greatness of the child. A wonderful incident occurred when the baby reached the age of five months. It was the time of Lord Jaganna̅tha’s Ratha-ya̅tra̅, an annual chariot festival that attracts lakhs of pilgrims. Śrila Bhaktivinoda Ṭha̅kura’s housewas situated along the parade route of the cart. Although the processionusually finishes in a few hours, Lord Jaganna̅tha’s cart stopped forthree days outside the home of His dear devotee Śri̅la Bhaktivinoda Ṭha̅kura. Taking opportunity of this, Śri̅la Bhaktivinoda Ṭha̅kura immediately arranged for a continuous sañki̅rtana festival for the pleasure of Lord Jaganna̅tha.Śri̅la Bhaktivinoda Ṭha̅kura wanted that the five month old Bimala̅ Prasa̅d be brought near the cart for blessings of Lord Jaganna̅tha. He asked his wife to do the same. As soon as the child’s head wasplaced at the lotus feet of Jaganna̅tha, the infant reached out his tinyarms to touch the feet of the deity. Lord Jaganna̅tha immediately reciprocated by offering His own garland, which fell from His body and encircled the child. This was a great incident! Śri̅la Bhaktivinoda Ṭha̅kura was overjoyed at this incident and recalled the prophecies about the child in his mind.

The child soon grew to become an extraordinary scholar and devotee. His fame spread throughout Bengal for his great works. He was soon given the title Siddha̅nta Sarasvati and later came to be known as Bhakti Siddha̅nta Sarasvati. Śrila Bhakti Siddha̅nta Sarasvati Ṭha̅kura established 108 Gaudiya maths all over India and even one in Europe. He had thousands of disciples whom he trained in pure devotional principles. His Divine Grace A.C.Bhaktiveda̅nta Swa̅mi Prabhupa̅da, was one such disciple who further spread the mission all over the world as he was directly instructed by Śrila Bhaktisiddha̅nta Sarasvati Ṭha̅kura.

Thus ends the wonderful narration of appearance of Śrila Bhakti Siddha̅nta Sarasvati Ṭha̅kura derived from various biographical works.

APPENDIX

APPENDIX – 1

Godly and demoniac qualities

Godly qualities:

Fearlessness; purification of one’s existence; cultivation of spiritual knowledge; charity; self-control; performance of sacrifice; study of the Vedas; austerity; simplicity; nonviolence; truthfulness; freedom from anger; renunciation; tranquility; aversion to faultfinding; compassion for all living entities; freedom from covetousness; gentleness; modesty; steady determination; vigor; forgiveness; fortitude; cleanliness; and freedom from envy and from the passion for honor—these transcendental qualities, belong to godly men endowed with divine nature. (Śrimad Bhagavad-gi̅ta̅. 16.1- 3)122

Demoniac qualities:

Demoniac qualities in people born out of lustful, illicit or unplanned and unprepared conception are:

Pride, arrogance, conceit, anger, harshness and ignorance—these qualities belong to those of demoniac nature. Those who are demoniac do not know what is to be done and what is not to be done. Neither cleanliness nor proper behavior nor truth is found in them. They say that this world is unreal, with no foundation, no God in control. They say it is produced of sex desire and has no cause other than lust. Following such conclusions, the demoniac, who are lost to themselves and who have no intelligence, engage in unbeneﬁcial, horrible works meant to destroy the world.

Such persons take shelter in insatiable lust and absorbed in the conceit of pride and false prestige. They are determined to do unclean work. They are attracted by the impermanent things in the material world. They believe that to gratify the senses is the prime necessity of human civilization. Thus until the end of life their anxiety is immeasurable. Bound by a network of hundreds of thousands of desires and absorbed in lust and anger, they secure money by illegal means for sense gratiﬁcation.

The person with demoniac mentality thinks: “So much wealth do I have today, and I will gain more according to my schemes. So much is mine now, and it will increase in the future, more and more. He is my enemy, and I have killed him, and my other enemies will also be killed. I am the lord of everything. I am the enjoyer. I am perfect, powerful and happy. I am the richest man, surrounded by aristocratic relatives. There is none as powerful and happy as I am. I shall perform sacriﬁces, I shall give some charity, and thus I shall rejoice.”

In this way, such persons are deluded by ignorance. Thus perplexed by various anxieties and bound by a network of illusions, they become too strongly attached to sense enjoyment and fall down into hell. Self- complacent and always impudent, deluded by wealth and false prestige, they sometimes proudly perform sacriﬁces in name only, without following any rules or regulations.

Bewildered by false ego, strength, pride, lust and anger, the demons become envious of the Supreme Personality of Godhead, who is situated in their own bodies and in the bodies of others, and blaspheme against the real religion. (Śrimad Bhagavad-gi̅ta̅. 16.7-18)

122 abhayaṁ sattva-saṁśuddhir jña̅na-yoga-vyavasthitiḥ da̅naṁ damaś ca yajñaś ca sva̅dhya̅yas tapa a̅rjavam ahiṁsa̅ satyam akrodhas tya̅gaḥ śa̅ntir apaiśunam daya̅ bhu̅teṣv aloluptvaṁ ma̅rdavaṁ hri̅r aca̅palam tejaḥ kṣama̅ dhṛtiḥ śaucam adroho na̅ti-ma̅nita̅ bhavanti sampadaṁ daivi̅m abhija̅tasya bha̅rata (Śrimad Bhagavad-gi̅ta̅. 16.1-3)

APPENDIX – 2

Comparison between Gṛhastha & Gṛhamedhi

Sl Gṛhastha Gṛhamedhi No Involved in pravṛtti- Practices nivṛtti-ma̅rga (meaning, ‘to decrease ma̅rga (meaning, ‘to 1 attachment’). increase attachment). Objective is sense 2 Objective of family life is self-realization. gratification. Too much attached to family (extended or nuclear); usually Internally detached from family life even though 3 envious of others; externally living with the family. and engaged in competition over materialistic things. Success in life is considered as achieving materialistic goals of Success of life is considered to be being God life set by ever 4 conscious or Kṛṣṇa conscious, at any given flickering mind that moment. is influenced by advertisements, relatives, friends and competitors. 5 Deities (such as Lakṣmi̅ Na̅ra̅yaṇa, Ra̅dha Kṛṣṇa, Entertainment Jaganna̅tha-Baladeva-Subhadra) at home are the activities and center of all attention, gathering and activities. devices (such as television, newspaper, etc) and unnecessary chatting are the center of life. Feels pleasure in Feels pleasure in hearing scriptures and associating with associating with devotees of the Lord being wife, children and always aware and conscious that life is temporary relatives. Always in this material world and that real home is remains absorbed in Vaikunṭha planets. Saint Purandara Da̅sa summed 6 such thoughts of it up in one line (in Kannada) – “allide nammane, association illiruvudu summane”, meaning, “Our real home is forgetting that ‘time’ up there and therefore, be here in this world ‘just in the form of death like that’without getting attached and thinking this is soon going to to be all in all.” come. Gives serious importance (sometimes to morbid or fatal Does not care and endeavor for prestige, social proportions) to 7 status and exhibition of one’s power or wealth. prestige in the society, social status and exhibition of one’s power and wealth. 8 Related to wife/husband to help each other’s Husband is attracted progress in Bhakti yoga. and attached to wife for two reasons – palatable dishes and sexual gratification; while wife is attracted & attached to husband for money and sexual gratification. Gets bound Although hears of sweet demands and suggestions increasingly by of wife/husband and children, one externally says sweet demands and 9 ‘Alright’, but internally researches the ultimate suggestions of goal of life and acts accordingly. wife/husband and children. Takes pleasure in Takes pleasure in visiting holy places by taking visiting tourist spots 10 advantage of auspicious days, months and ya̅tra and places dry of programs. spiritual enlightenment. Thinks that they will live forever with no Knows very well that soon they have to retire specific plan for 11 from family life and fully dedicate in self- retirement from realization thus preparing for imminent death. family entanglement and preparation of imminent death.

APPENDIX – 3

14 Principles of Vedic Family Life:

“Rising during the brahma-muhu̅rta, a gṛhastha should ﬁx his mind by thinking of the spiritual and worldly activities he must perform that day. Relieving himself, he should clean his face, mouth, arms, hands and other body organs. Bathing in pure fresh water, he should dress in suitable cloth. Then he should work by a method allotted by his varṇa. According to state of health, he may bathe again at noon and offer worship of the Lord and tarpaṇas to the pitṛs. After preparing meals, he should put some aside for animals and destitute persons, and stand at his door front to receive any guest. If a guest comes, he should feed him with attention. He need not feed people of his own town, but rather those who are from other places, without relatives, who have no money and are hungry. He should not inquire about their family lineage (gotra). He should ﬁrst of all feed a sinless bra̅hmana. After feeding a pregnant woman, his own children, and the elders, he should himself take his meal, while facing north or east. He should eat only food which is fresh, pure, and wholesome, untouched by sinful people, from a pure plate, at a regulated time. After eating he should contemplate the Lord. Without being lazy he should do some light task, and in the last part of the day he should read or discuss the scriptures. At the sunset he should perform his sandhya̅ rites with great concentration, and then, as at noon, he should serve any guests with food, after which he should eat. At night he should offer a place and bed for his guest to sleep in. Then he should sleep in a clean bed with head facing east or south, as sleepingwith head to the north or west causes sickness. He should not associate with his wife against the rules of scripture.” (Śrila Bhaktivinoda Ṭha̅kura, Śri Chaitanya Sikṣa̅mrta, Chapter Two, Part Five; A Summary of 20 Dharma-śa̅stras & Pura̅ṇas)

Gṛhastha a̅śrama is a training center for cultivation of sat and for conquering senses. This is explained in Śrimad Bha̅gavatam:

yaḥ ṣaṭ sapatna̅n vijigi̅ṣama̅ṇo gṛheṣu nirviśya yateta pu̅rvam atyeti durga̅śrita u̅rjita̅ri̅n kṣi̅ṇeṣu ka̅maṁ vicared vipaścit One who is situated in household life and who systematically conquers his mind and ﬁve sense organs is like a king in his fortress who conquers his powerful enemies. After one has been trained in household life and his lusty desires have decreased, he can move anywhere without danger.

The difference between gṛhastha and gṛhamedhi has already been described in the earlier section. In Śrimad Bha̅gavatam, there is an account of conversation between King Yudhiśṭira and Na̅radaMuni concerning the Ideal Family Life (Śrimad Bha̅gavatam, 7.14). Yudhiśṭira Maha̅ra̅ja asked:

O my lord, O great sage, kindly explain how gṛhasthas without knowledge of the goal of life may also easily attain liberation, according to the instructions of the Vedas. (Śrimad Bha̅gavatam, 7.14.1)

In answer to Yudhiṣṭira Maha̅ra̅ja, Na̅rada Muni delineates what is summarized below as 13 principles. Quotes from various references has also been provided.

1. Va̅sudeva̅rpaṇa (Dependency & Dedication): A gṛhastha’s ﬁrst duty is to be fully dependent on Va̅sudeva, Kṛṣṇa, and to try to satisfy Him in all respects by executing one’s prescribed devotional service instead of trying to enjoy the results of their work themselves. How to satisfy Va̅sudeva in this life can be perfectly understood through the association of great devotees of the Lord. (Śrimad Bha̅gavatam, 7.14.2)

All of us are bound by the Vedic injunctions to the divisions of varna̅śrama according to our qualities and work. These divisions are difficult to avoid because they are scientifically arranged. We must therefore carry out our duties of varna̅śrama-dharma, just like a pair of bulls who are obliged to move according to the direction of a driver pulling on ropes knotted to their noses. According to our association with different modes of material nature, the Supreme Personality of Godhead gives us our specific bodies and the happiness and distress we achieve. One must therefore remain situated as he is and be conducted by the Supreme Personality of Godhead, exactly as a blind man is led by a person who has eyes with which to see. (Śrimad Bha̅gavatam, 5.1.15)

The whole world is under the control of the Lord. No one has the power to become independent. Therefore, a householder should fully depend on the will of the Lord in all his activities. (Chaitanyabha̅gavata, Madhya, 28.55)

2. Sat-saṅga (Association): There is a royal road to hell and a royal road for liberation. Service to great devotees opens up royal road to liberation while association with people fond of sex and indulging in them, opens up royal road to hell123. Such an association & indulgence with objects of sense gratiﬁcation is called asat124. Whereas, association with saintly who with great faith endeavor in devotional service and do not indulge in illicit sex, meat eating, gambling or intoxication is called as sat.

A gṛhastha must associate again and again with saintly persons, and with great respect he must hear the nectar of the activities of the Supreme Lord and His incarnations as these activities are described in Śrimad- Bha̅gavatam and other Pura̅ṇas. (Śrimad Bha̅gavatam, 7.14.3)

In the association of pure devotees, discussion of the pastimes and activities of the Supreme Personality of Godhead is very pleasing and satisfying to the ear and the heart. By cultivating such knowledge one gradually becomes advanced on the path of liberation, and thereafter he is freed, and his attraction becomes ﬁxed. Then real devotion and devotional service begin. (Śrimad Bha̅gavatam, 3.25.25)

The Supreme Personality of Godhead said: My dear Uddhava, by associating with My pure devotees one can destroy one’s attachment for all objects of material sense gratification. Such purifying association brings Me under the control of My devotee. One may perform the aṣta̅nga-yoga system, engage in philosophical analysis of the elements of material nature, practice non-violence and other ordinary principles of piety, chant the Vedas, perform penances, take to the renounced order of life, execute sacrificial performances and dig wells, plant trees and perform other public welfare activities, give in charity, carry out severe vows, worship the demigods, chant confidential mantras, visit holy places or accept major and minor disciplinary injunctions, but even by performing such activities one does not bring Me under his control. (Śrimad Bha̅gavatam, 11.12.1-2)

A gṛhastha should accept a spiritual master who is full of devotion and of pure character. Serving devotees is a householder’s main duty. As stated in the (Chaitanya carita̅mṛta, Antya, 16.57, 60): “The dust of the feet of a devotee, the water that has washed the feet of a devotee, and the remnants of food left by a devotee are three very powerful substances.” (Śrila Bhaktivinoda Ṭha̅kura, Bhaktya̅loka, 2.6)

3. Virakti (Detachment &Brahmacarya): The Supreme Personality of Godhead is the ideal self-controller or brahmaca̅ri. When Kṛṣṇa was elected to be president of the Ra̅jasu̅ya yajña performed by Maha̅ra̅ja Yudhiṣṭhira, Grandfather Bhiṣmadeva praised Lord Kṛṣṇa as the greatest brahmaca̅ri. Because Grandfather Bhiṣmadeva was himself a staunch brahmaca̅ri, he was quite fit to distinguish a brahmaca̅ri from a vyabhica̅ri. Although Pṛthu Maha̅ra̅ja was a householder and father of five children, he was still considered to be most controlled. Therefore, one who begets Kṛṣṇa conscious children for the benefit of humanity is actually a brahmaca̅ri. The word brahmaca̅ri also refers to one who acts on the platform of Brahman, or devotional service. In the impersonal Brahman conception, there is no activity, yet when one performs activities in connection with the Supreme Personality of Godhead, he is to be known as brahmaca̅ri. Thus Pṛthu Maha̅ra̅ja was an ideal brahmaca̅ri and gṛhastha simultaneously. (Śrila Prabhupa̅da, purport to Śrimad Bha̅gavatam, 4.22.62)

It is described that gṛhastha a̅śrama is for one who is attached and renunciation is for one who is detached. Then what is gṛhastha brahmacarya? Gṛhastha a̅śrama is called as spiritual order of life or a platform for training in vaira̅gya or detachment to the materialistic hankerings and positively get attached to pure devotional service to Śri Kṛṣṇa. Gṛhastha brahmacarya means that one can be a brahmaca̅ri even while living in gṛhastha a̅śrama with wife. Brahmacarya is essential to utilize the life energy for the ultimate good of the self, which is Kṛṣṇa consciousness. Therefore, there is an injunction in Vedic scriptures, that only a well trained brahmaca̅ri should enter gṛhastha a̅śrama125. Otherwise that person will become a gṛhamedhi, an attached person and indeed will produce unwanted children and disturbance to the society.

A young couple these days think - husband and wife living together means sex life. How would then a gṛhastha become a brahmaca̅ri? The answer is given below:

̣ṛtau gacchati yo bha̅rya̅m anṛutau naiva gacchati | ya̅vad ji̅vam brahmaca̅ri sunibhiḥ parikirtitaḥ || If the husband and wife controls the sexual desire and do not unite during non-fertile period but unite only during fertile period (16 days), then they are said to maintain brahmacarya.

The fertile period and related aspects are explained in the next section. So, as per above deﬁnition, if one restrains through higher attachment to devotional service, then, one is said to maintain brahmacarya even while being a gṛhastha. By nature’s arrangement, generally a chaste woman naturally does not desire for sexual union during non-fertile days. Therefore, there is an injunction in scriptures that marriage of a young brahmaca̅ri boy is to be done with a suitable girl who has also maintained brahmaca̅rya126. Such a girl shall not hanker for sense gratiﬁcation and she shall avoid any sensual arrangements and advances. Thus, such a girl proves to be a great help for the husband who also aims to progress in the path of spiritual life.

There is a version in the Pura̅ṇas, Devi Pura̅ṇa. Pa̅rvati was asking questions to Lord Śiva, and Lord Śiva was replying. This is the process at home. The wife is supposed to inquire from the husband about spiritual advancement of life, and the husband must be competent to reply all the questions of wife. That will keep relation very nice. (Śrila Prabhupa̅da, lecture on Śrimad Bha̅gavatam, 1.15.51, Los Angeles, Dec 28, 1973)

Smṛti śa̅stras also have an injunction that a husband must not approach the wife for sexual union if wife is not similarly oriented127. If men are ka̅mi or too unrestrained in their sexual urges, then a section of the women prostitutes were generally functioned in the society so that such men do not create a havoc in the society by approaching other’s wives of chaste girls. Even prostitutes were spiritually trained so that they dawn upon their customers the spiritual truths. There are many such instances in the history. However, if married women are unrestricted in their sexual urges, it is prescribed in scriptures that the husband must satisfy her and thus protect her from the hellish path of irreligiousness.

yatha̅ka̅mi bhaved va̅ api striṇa̅ṁ varam anusmaran svada̅ra niratascaiva striyo rakṣya̅ yataḥ smrutaḥ If wife desires to have sexual union with the husband due to uncontrolled desire, then the husband who is chaste to his own wife should accede to her desire remembering Lord Indra’s boon to women and for the protection of wife.

śaśvat-ka̅ma-vareṇa̅ṁhas turi̅yaṁ jagṛhuḥ striyaḥ rajo-ru̅peṇa ta̅sv aṁho ma̅si ma̅si pradṛśyate In return for Lord Indra’s benediction that they would be able to enjoy lusty desires continuously, even during pregnancy for as long as sex is not injurious to the embryo, women accepted one fourth of the sinful reactions. As a result of those reactions, women manifest the signs of menstruation every month.

Rules for sexual union that must be followed for gṛhastha brahmaca̅rya. For example, the following instruction:

The unnecessary intermingling between husband and wife is also discouraged. So much so that in Manu smṛti, it is mentioned that the husband should not eat in the company of wife, nor look at her while she eats, sneezes, yawns or sits at her ease, while she is applying collyrium to her eyes, when she has uncovered herself or while delivering the child128. Unrestricted mixing with women including wife is a great impediment on the path of self-realization. Scriptures warn even further:

ma̅tra̅ svasra̅ duhitra̅ va̅ na̅vivikta̅sano bhavet balava̅n indriya-gra̅mo vidva̅ṁsam api karṣati One should not allow oneself to sit on the same seat even with one’s own mother, sister or daughter, for the senses are so strong that even though one is very advanced in knowledge, he may be attracted by sex. (Śrimad Bha̅gavatam, 9.19.17)

nanv agniḥ pramada̅ na̅ma ghṛta-kumbha-samaḥ puma̅n suta̅m api raho jahya̅d anyada̅ ya̅vad-artha-kṛt Woman is compared to ﬁre, and man is compared to a butter pot (The butter melts instantly in association with ﬁre). Therefore a man should avoid associating even with his own daughter in a secluded place. Similarly, he should also avoid association with other women. One should associate with women only for important business and not otherwise. (Śrimad Bha̅gavatam, 7.12.9)

Women other than wife must be seen as mother129. There are two classes of women created by Lord Brahma̅. One class is chaste women and the other class unchaste women called as kulaṭa ja̅ti130. Chaste women and men should be careful and reject association with such class of people131. Such are the precautions one need to exercise in dealing with the opposite sex. Wife and women in general are not sex objects. The real husband of all women is The Supreme Personality of Godhead, Śri Kṛṣṇa only. The same attitude should be held by the wife. The couple must exercise mutual respect by keeping Kṛṣṇa consciousness in the center. In Vedic injunction, it is said that wherever women are respected, in such places godly people wander132. A wife also should follow prescribed rules of chastity as explained in Śrimad Bha̅gavatam.

To render service to the husband, to be always favourably disposed toward the husband, to be equally well disposed toward the husband’s relatives and friends, and to follow the vows of the husband—these are the four principles to be followed by women described as chaste. (Śrimad Bha̅gavatam,7.11.25)

A chaste woman must dress nicely and decorate herself with golden ornaments for the pleasure of her husband. Always wearing clean and attractive garments, she should sweep and clean the household with water and other liquids so that the entire house is always pure and clean. She should collect the household paraphernalia and keep the house always aromatic with incense and ﬂowers and must be ready to execute the desires of her husband. Being modest and truthful, controlling her senses, and speaking in sweet words, a chaste woman should engage in the service of her husband with love, according to time and circumstances. (Śrimad Bha̅gavatam, 7.11.26-27)

A chaste woman should not be greedy, but satisﬁed in all circumstances. She must be very expert in handling household affairs and should be fully conversant with religious principles. She should speak pleasingly and truthfully and should be very careful and always clean and pure. Thus a chaste woman should engage with affection in the service of a husband who is not fallen. (Śrimad Bha̅gavatam, 7.11.28)

The woman who engages in the service of her husband, following strictly in the footsteps of the Goddess of fortune, surely returns home, back to Godhead, with her devotee husband, and lives very happily in the Vaikunṭha planets. (Śrimad Bha̅gavatam, 7.11.29)

Other important quotes related to detachment and brahmacarya:

Thus one should gradually become detached from affection for his wife and children, exactly like a man awakening from a dream. (Śrimad Bha̅gavatam, 7.14.4)

One so seriously considers one’s wife to be his own that he sometimes kills himself for her or kills others, including even his parents or his spiritual master or teacher. Therefore if one can give up his attachment to such a wife, he conquers the Supreme Personality of Godhead, who is never conquered by anyone. (Śrimad Bha̅gavatam, 7.14.12)

Those who are interested in reviving Kṛṣṇa consciousness and increasing their love of Godhead do not like to do anything that is not related to Kṛṣṇa. They are not interested in mingling with people who are busy maintaining their bodies, eating, sleeping, mating and defending. They are not attached to their homes, although they may be householders. Nor are they attached to wives, children, friends or wealth. At the same time, they are not indifferent to the execution of their duties. Such people are interested in collecting only enough money to keep the body and soul together. (Śrimad Bha̅gavatam, 5.5.3)

A householder should act until his natural propensity for enjoying sense objects is overcome and he fully attains the characteristics of a pure devotee as explained by Lord Kṛṣṇa in Śrimad-Bha̅gavatam (11.20.27-8): “Having awakened faith in the narrations of My glories, being disgusted with all material activities, knowing that all sense gratiﬁcation leads to misery, but still being unable to renounce all sense enjoyment, My devotee should remain happy and worship Me with great faith and conviction. Even though he is sometimes engaged in sense enjoyment, My devotee knows that all sense gratiﬁcation leads to a miserable result, and he sincerely repents such activities.”(Quoted by Śrila Bhaktivinoda Ṭha̅kura, Bhaktya̅loka, 2.6)

One should not make oneself a show bottle devotee and become a false renunciant. For the time being (in gṛhastha a̅śrama), one should accept the material world in a beﬁtting way and do not become attached to it. Within the heart one should be very faithful, but externally behave like an ordinary man. Thus Kṛṣṇa will soon be very pleased and deliver the gṛhastha from the clutches of ma̅ya. (Śri Chaitanya carita̅mṛta, Madhya li̅la, 16.237-239, Instruction to Raghuna̅tha Da̅sa Goswa̅mi)

The difference between a gṛhastha and a sannya̅si is due to their different means of livelihood. If the home is favourable for a devotee’s devotional service, then he should not leave. It is his duty to remain a gṛhastha with detachment. But when the home becomes unfavourable for his service, he then becomes eligible to leave home. At that time the detachment he develops for his house through his devotional service is accepted. For this reason, Śriva̅sa Panḍita̅ did not leave home. For this reason, Svaru̅pa Damodara took sannya̅sa. All genuine devotees have remained either at home or in the forest due to this consideration. Whoever has left home due to this consideration is called a genuine renunciant. He is always careful not to commit offenses against the holy name.(Śrila Bhaktivinoda Ṭha̅kura, Bhaktya̅loka, 2.6)

4. Anumodeta nirmamaḥ (Determination): An intelligent man in human society should make his own program of activities very simple. If there are suggestions from his friends, children, parents, brothers or anyone else, he should externally agree, saying, “Yes, that is all right,” but internally he should be determined not to create a cumbersome life in which the purpose of life will not be fulﬁlled.(Śrimad Bha̅gavatam, 7.14.6)

5. Ya̅vadartham (Simplicity): While working to earn his livelihood as much as necessary to maintain body and soul together, one who is actually learned should live in human society unattached to family affairs, although externally appearing very much attached.(Śrimad Bha̅gavatam, 7.14.5)

According to the opinion of experienced medical practitioners, diabetes is a result of voracious eating, and tuberculosis is a disease of malnutrition. We should desire neither to be diabetic nor to be tubercular. “ya̅vad artha-prayojanam” - we should eat frugally and keep the body fit for advancing in Kṛṣṇa consciousness. As recommended elsewhere in Śrimad Bha̅gavatam (1.2.10): The real business of human life is to keep oneself fit for advancement in spiritual realization. Human life is not meant for making the senses unnecessarily strong so that one suffers from disease and one increase in an envious, fighting spirit. (Śrila Prabhupa̅da, purport to Śrimad Bha̅gavatam, 10.10.16)

To be too fat is not very good for spiritually advanced life. Rather, one should reduce (weight) because if one becomes fat it is an impediment to progress in spiritual understanding. One should be careful not to eat too much, sleep too much or remain in a comfortable position. Voluntarily accepting some penances and difﬁculties, one should take less food and less sleep. (Śrila Prabhupa̅da, purport to Śrimad Bha̅gavatam, 3.33.14)

Bodily rules such as rising early in the morning, cleaning the body, suitable work, bathing, eating at the proper time, choice of nourishing food, drinking fresh water, strolling, wearing clean cloth, sleeping no more than six hours, must be done daily. For steadiness of mind a person must daily cultivate different facets of knowledge and contemplation of the day’s work. (Extract from Śri Chaitanya Sikṣa̅mṛta by Śrila Bhaktivinoda Ṭha̅kura)

6. Acyuta nirmitaṁ upayuñjana (Satisfaction in making a living by utilizing products of nature provided by Kṛṣṇa): The natural products created by the Supreme Personality of Godhead should be utilized to maintain the bodies and souls of all living entities. Thus the gṛhasthas should be satisfied without endeavoring for artificial needs obtained through ugra karma or passionate endeavor. The natural products that can fulfill all necessities of life are of three types: those produced from the sky (from rainfall), from the earth (from the forests, mines, the seas or the agricultural fields), and by divine arrangement (due to our karma in previous lives or as a result of benediction usually those which are obtained suddenly and unexpectedly]. (Śrimad Bha̅gavatam,7.14.7)

One may claim proprietorship to as much wealth as required to maintain body and soul together, but one who desires proprietorship over more than that must be considered a thief, and he deserves to be punished by the laws of nature. (Śrimad Bha̅gavatam, 7.14.8)

Even if one is a householder rather than a brahmaca̅ri̅, a sannya̅si̅ or a va̅naprastha, one should not endeavor very hard for religiosity, economic development or satisfaction of the senses. Even in householder life, one should be satisﬁed to maintain body and soul together with whatever is available with minimum endeavor, according to place and time, by the grace of the Lord. One should not engage oneself in ugra karma.(Śrimad Bha̅gavatam, 7.14.10)

All occupational engagements are certainly meant for ultimate liberation. They should never be performed for material gain. Furthermore, according to sages, one who is engaged in the ultimate occupational service should never use material gain to cultivate sense gratiﬁcation. (Śrimad Bha̅gavatam, 1.2.9)

Life’s desires should never be directed toward sense gratiﬁcation. One should desire only a healthy life or self-preservation, since a human being is meant for inquiry about the Absolute Truth. Nothing else should be the goal of one’s works. (Śrimad Bha̅gavatam, 1.2.10)

It is therefore concluded that the highest perfection one can achieve by discharging the duties prescribed for one’s own occupation according to varṇa (bra̅hmaṇa, kṣatriya, vaiśya or śudra) and a̅śrama (brahmaca̅ri, gṛhastha, va̅naprastha or sannya̅sa) is to please the Personality of Godhead.Therefore, with one-pointed attention, one should constantly hear about, glorify, remember and worship the Personality of Godhead, who is the protector of the devotees.(Śrimad Bha̅gavatam, 1.2.13-14)

Accumulating wealth by pious means is necessary for a gṛhastha to maintain everyone in the family and to carry out variousother duties. (Śri Chaitanya carita̅mṛta, Madhya li̅la, 15.96)

One who serves the government but misappropriates the government’s revenue is liable to be punished by the king. That is the verdict of all revealed scriptures. Do not spend any of the king’s revenue. First you should pay the revenue due the king, and then you may spend the balance for religious and fruitive activities. Don’t spend a farthing for sinful activities for which you will be the loser both in this life and the next. (Chaitanya carita̅mṛta, Antya 9.90, 142- 144). Therefore, everyone is prohibited from corrupt earning or spending, and workers are prohibited from accepting bribes. (Śrila Bhaktivinoda Ṭha̅kura, Bhaktya̅loka, 2.6)

7. La̅laya& samavibha̅jataḥ (Care & protection to all): If the wife at home is not satisﬁed in family life, then she will not be able to peacefully serve the husband. If she will not serve the husband peacefully, then there is no question of begetting good progeny. Therefore, it is recommended that the husbands should keep women happy by providing gifts, by expressing affection and by speaking good words (However, inwardly one must always meditate on the subject matter of Kṛṣṇa consciousness). (Maha̅bha̅rata, Anuśa̅sana Parva, 46.4)

One should treat animals such as deer, camels, asses, monkeys, mice, snakes, birds and ﬂies exactly like one’s own son. How little difference there actually is between children and these innocent animals. (Śrimad Bha̅gavatam, 7.14.9)

Dogs, fallen persons and untouchables, including canḍa̅las [dog- eaters], should all be maintained with their proper necessities, which should be contributed by the householders. (Śrimad Bha̅gavatam, 7.14.11)

The main religious duty of sannya̅sis are equanimity and nonviolence, whereas for the va̅naprastha austerity and philosophical understanding of the difference between the body and soul are prominent. The main duties of a householder are to give shelter to all living entities and perform sacriﬁces (gṛhiṇo bhu̅ta-rakśejya̅), and the brahmaca̅ri is mainly engaged in serving the spiritual master. (Śrimad Bha̅gavatam, 11.18.42)

It is a characteristic of all saintly persons to be kind toward the poor and fallen. (Chaitanya carita̅mṛta, Antya, 3.238)

As stated in Śrimad Bhagavad-gi̅ta̅ (18.44), kṛṣi-go-rakṣya-va̅ṇijyam- agriculture, cow protection and trade – are special duties of gṛhasthas. (Śrila Prabhupa̅da in summary to the chapter ‘Ideal Family Life’, Śrimad Bha̅gavatam, 7.14).

8. Atithi pu̅ja̅ (Guest reception): Even one’s wife at home, with whom one is most intimately attached, should be offered for the reception of guests and people in general. (Śrimad Bha̅gavatam, 7.14.11)

I wonder whether because of being too attached to the members of your family, you failed to properly receive uninvited guests, who therefore were not welcomed and went away. (Śrimad Bha̅gavatam, 8.16.6, Conversation between Kaśyapa Muni and Aditi)

It is the duty of a householder to receive guests, even if a guest be an enemy. When a guest comes to one’s home, one should properly receive him by standing up and offering him a seat. It is enjoined, gṛhe śatrum api pra̅ptaṁ viśvastam akutobhayam: if even an enemy comes to one’s home, one should receive him in such a way that the guest will forget that his host is an enemy. According to one’s position, one should properly receive anyone who comes to one’s home. At least a seat and a glass of water should be offered, so that the guest will not be displeased. Kaśyapa Muni inquired from Aditi whether disrespect had been shown to such guests, or atithis. The word atithi refers to one who comes without an invitation. (Śrila Prabhupa̅da, purport to Śrimad Bha̅gavatam, 8.16.6)

The foremost duty of a householder is to serve his guests. If a householder happily serves his guests without duplicity and according to his ability he is considered hospitable. (Chaitanya Bha̅gavata, Adi, 14.21, 26)

9. A̅ tma vimarṣaṇam (Deliberation): Through proper deliberation, one should give up attraction to his wife’s body because that body will ultimately be transformed into small insects, stool or ashes. What is the value of this insigniﬁcant body? How much greater is the Supreme Being, who is all-pervading like the sky? (Śrimad Bha̅gavatam, 7.14.13)

10. Archana̅ (Deity worship): Performing his prescribed duties, one should worship the Deity of the Supreme Personality of Godhead until one realizes My presence in his own heart and in the hearts of other living entities as well. (Śrimad Bha̅gavatam, 3.29.25)

Every day, one should worship the Supreme Being who is situated in everyone’s heart, and on this basis one should separately worship the demigods, the saintly persons, ordinary human beings and living entities, one’s forefathers and one’s self. In this way one is able to worship the Supreme Being in the core of everyone’s heart. (Śrimad Bha̅gavatam, 7.14.15)

Gṛhastha devotees, however, are generally engaged in materialistic activities, and therefore if they do not take to Deity worship, their falling down is positively assured. Deity worship means following the rules and regulations precisely. That will keep one steady in devotional service. The special purpose of Deity worship is to keep oneself always pure and clean. Gṛhastha devotees should be actual examples of cleanliness. Deity worship has two divisions, namely pure and mixed with fruitive activities. For one who is steady, Deity worship is compulsory. Observing the various types of festivals, such as Śri Janma̅ṣṭami̅, Ra̅ma-navami and Nṛsimha-caturdaśi, is also included in the process of Deity worship. In other words, it is compulsory for householder devotees to observe these festivals. (Śrila Prabhupa̅da, purport to Śrimad Bha̅gavatam, 7.5.23-24)

My dear Uddhava, one should worship Me within the sun by chanting selected Vedic mantras and by performing worship and offering obeisance. One may worship Me within fire by offering oblations of ghee, and one may worship Me among the bra̅hmaṇas by respectfully receiving them as guests, even when uninvited. I can be worshipped within the cows by offerings of grass and other suitable grains and paraphernalia for the pleasure and health of the cows, and one may worship Me within the Vaiṣṇavas by offering loving friendship to them and honoring them in all respects. Through steady meditation I am worshipped within the inner space of the heart, and within the air I can be worshipped by knowledge that pra̅ṇa, the life air, is the chief among elements. I am worshipped within water by offerings of water itself, along with other elements such as flowers and Tulasi leaves, and one may worship Me within the earth by proper application of confidential seed mantras. One may worship Me within the individual living entity by offering food and other enjoyable substances, and one may worship Me within all living entities by seeing the Supersoul within all of them, thus maintaining equal vision. (Śrimad Bha̅gavatam, 11.11.43-45)

Lord Kṛṣṇa would offer obeisance to the cows, bra̅hmaṇas and demigods, His elders and spiritual masters, and all living beings—all of whom are expansions of His supreme personality. Then He would touch auspicious things. (Śrimad Bha̅gavatam, 10.70.10)

The vaidhi - bhakti devotee , as a part of maintaining house - hold life within the varna̅śrama system must worship, respect and meditate upon: the banyan , peepul and other shade - giving trees; Myrobalan and other fruit - bearing trees; Tulasi and other devotion inspiring plants; the Cow and other, universally beneﬁcial animals; the bra̅hmaṇas who teach religion and maintain religious principles; and the Vaiṣṇavas, the devotees of the Lord, who purify the whole world. (10th principle of Sa̅dhana Bhakti, Skanda Pura̅ṇa133)

11. Sanki̅rtanayajña, japa, sva̅dhyaya & upadeśa (Chanting, self-study & teaching): When one is enriched with wealth and knowledge, he can perform Saṅki̅rtanayajña (prescribed for the age of Kali) and teach or facilitate Kṛṣṇa consciousness in the society. (Śrimad Bha̅gavatam, 7.14.16)

The method of conquering the senses (maintain gṛhastha brahmacarya) while being in gṛhastha a̅śrama is to chant the holy names of Kṛṣṇa always. In answering to the speciﬁc question of how the great saintly king Priyavrata conquered his senses while still living in gṛhastha a̅śrama, the following conclusion was explained by Śrila Śukadeva Goswa̅mi:

citraṁ vidu̅ra-vigataḥ sakṛd a̅dadi̅ta yan-na̅madheyam adhuna̅ sa jaha̅ti bandham “Even if a person belonging to the uncivilized class beyond the four varnạs, utters the holy name of the Lord offenselessly, even once, then such a person is immediately relieved of bondage to material existence.” (Śrimad Bha̅gavatam, 5.1.18)

A gṛhastha Vaiṣṇava should respect and worship Tulasi. As stated in (Śri Chaitanya Bha̅gavata, Antya 8.159-160), “Wherever the Lord (Śri Chaitanya Maha̅prabhu) sits to chant His rounds, He keeps Tulasi before Him. He gazes at Tulasi while He chants His rounds. Who can understand the science of devotional service?” (Śrila Bhaktivinoda Ṭha̅kura, Bhaktya̅loka, 2.6)

Whatever social dealings a householder has to perform should be done while taking shelter of the holy name of Kṛṣṇa. (Śrila Bhaktivinoda Ṭha̅kura, Bhaktya̅loka, 2.6)

One who has taken his birth as a human being in the land of India (Bharata-varṣa) should make his life successful and work for the beneﬁt of all other people. ‘My dear child, continue dancing, chanting and performing saṅki̅rtana in association with devotees. Furthermore, go out and preach the value of chanting Kṛṣṇa-na̅ma, for by this process You will be able to deliver all fallen souls. (Śri Chaitanya carita̅mṛta, A̅ di Li̅la, 9.41, 7.92)

Śri Chaitanya Maha̅prabhu said (to Ku̅rma bra̅hmaṇa in reply to the request by the bra̅hmaṇa that he will join to travel with Śri Chaitanya Maha̅prabhu leaving his home), “Don’t speak like that again. Better to remain at home and chant the holy name of Kṛṣṇa always. Instruct everyone to follow the orders of Lord Śri Kṛṣṇa as they are given in the ŚrimadBhagavad-gi̅ta̅ and Śrimad-Bha̅gavatam. In this way become a spiritual master and try to liberate everyone in this land.” (Śri Chaitanya carita̅mṛta, Madhya 7.128)

It is not advisable in this age of Kali to leave one’s family suddenly, for people are not trained as proper brahmaca̅ris and gṛhasthas. Therefore Śri Chaitanya Maha̅prabhu advised the bra̅hmaṇa not to be too eager to give up family life. It would be better to remain with his family and try to become puriﬁed by chanting the Hare Kṛsṇa maha̅- mantra regularly under the direction of a spiritual master. This is the instruction of Śri Chaitanya Maha̅prabhu. If this principle is followed by everyone, there is no need to accept sannya̅sa. In the next verse Śri Chaitanya Maha̅prabhu advises everyone to become an ideal householder by offenselessly chanting the Hare Kṛṣṇa mantra and teaching the same principle to everyone he meets. One should stay at home, chant the Hare Kṛṣṇa mantra and preach the instructions of Kṛṣṇa as they are given in the Śrimad Bhagavad-gi̅ta̅ and Śrimad- Bha̅gavatam. (Śrila Prabhupa̅da, purport to Śri Chaitanya carita̅mṛta, Madhya 7.128)

12. Prasa̅da distribution & honoring prasa̅da: A gṛhastha should not eat unoffered food at any cost. Unoffered food is called amedhya̅ or impure because it has not been glanced by the Lord. Such impure food and water is in the mode of ignorance134, is considered as dog’s stool and water to be equal to wine135. One who consumes food and water without offering it to the Supreme Lord is considered to ear only sin136. Therefore, a gṛhastha̅ should consume prasa̅dam of the Lord frugally137. A gṛhastha̅ should follow sadopava̅sa vrata, i.e., vow of eating only twice a day (morning and evening before sunset) and absolutely nothing in between except drinking water138. In other words, a gṛhastha̅ should not eat in- between two meals based on the dictations of the mind, but should restrain eating bare enough for maintenance of the body only139. This vrata is equal to fasting always (sadopava̅sa) and brings equal merit of agniśṭoma sacriﬁce140. A gṛhastha̅ should strictly fast from grains on Eka̅daśi̅ days because all sins enter grains on this day141. A gṛhastha̅ should not eat food offered by outsiders (those who have given up the path of self-realization, given up the path of ancestors and offering to ancestors, given up service to the spiritual master and those who have committed violence against bra̅hmaṇa̅s, cows and women142). Such food offered by outsiders is called para̅nna. Such food affects the consciousness becoming detrimental for progress in Kṛṣṇa consciousness.

Women or men involved in cooking should chant songs devoted to the Lord while cooking. As mentioned earlier, the husband should not eat the meal with wife143.

An intelligent person should be satisfied with eating remnants of offering of food in five different kinds of yajña [called as pañca maha̅ yajña. They are: Brahma yajña (studying scriptures), Deva yajña (offering food the Supreme Lord), Pitr ̣yajña (offering of prasa̅dam of Lord Viṣṇu to ancestors or pitṛs), Manuṣya yajña (offering of prasa̅dam of Lord Viṣṇu to fellow humans), and Bhu̅tayajña (offering of prasa̅dam of Lord Viṣṇu to other beings such as Cows, etc). By such activities, one can give up attachment for the body and so-called proprietorship with reference to the body. When one is able to do this, he is firmly fixed in the position of a maha̅tma̅. (Śrimad Bha̅gavatam,7.14.14)

The Supreme Personality of Godhead, Śri Kṛṣṇa, is the enjoyer of sacrificial offerings. Yet although His Lordship eats the oblations offered in the fire, He is still more satisfied when nice food made of grains and ghee is offered to Him through the mouths of qualified bra̅hmaṇas. (Śrimad Bha̅gavatam, 7.14. 17)

Therefore, one should ﬁrst offer prasa̅dam unto the bra̅hmaṇas and the demigods, and after sumptuously feeding them you may distribute prasa̅dam to other living entities according to your ability. In this way you will be able to worship all living entities—or, in other words, the supreme living entity within every living entity. (Śrimad Bha̅gavatam, 7.14. 18)

13. Saṁska̅ras (Puriﬁcatory processes): A gṛhastha should perform saṁska̅ras starting from Garbha̅dha̅na- saṁska̅ra to antyeśṭhi or death ceremony relevant for one’s self, one’s wife or one’s children recommended in the śa̅stras. Performance of all these saṁska̅ras must be preceded and followed by sanki̅rtanayajña. (Śrimad Bha̅gavatam, 7.14.26)

sarvaṁ karoti niśchidram anusaṅki̅rtanaṁ tava “There may be discrepancies in pronouncing the mantras and observing the regulative principles, and, moreover, there may be discrepancies in regard to time, place, person and paraphernalia. But when Your Lordship’s holy name is chanted, everything becomes faultless. (Śrimad Bha̅gavatam, 8.23.16)

The gṛhastha is given permission by the spiritual master to approach wife in bed for sexual union only during the fertile period for begetting a virtuous progeny. In other words, sexual union without following rules of Garbha̅dha̅na-saṁska̅ra has to be strictly rejected. (Śrimad Bha̅gavatam, 7.12.11)

14. T̅irtha ya̅tra (Piligrimage): A gṛhastha should again and again visit and serve places where a Vaiṣṇava is available, wherever the deity of Lord Vishnu is installed and places where learned bra̅hmaṇas observe Vedic principles by means of austerity, education and mercy. All such places are considered most auspicious and sacred. Sacred lakes like Puṣkara (Rajasthan), places like Kurukṣetra (Haryana), Gaya̅ (Bihar), Praya̅ga (Uttar Pradesh), Pulaha̅śrama (Uttarakhand), Naimiṣa̅raṇya (Uttar Pradesh), the banks of the Phalgu river (Bihar), Setubandha (Tamilnadu), Prabha̅sa kṣetra (Gujarat), Dva̅raka (Gujarat), Va̅raṇa̅si (Uttar Pradesh), Mathura̅ (Uttar Pradesh), Pampa sarovara (Karnataka), Bindu-sarovara (Gujarat), Badarika̅śrama (Uttarakhand), the places where the Nanda̅ River ﬂows (West Bengal, Bihar and East Bengal), the places where Lord Ra̅macandra and mother Sita took shelter, such as Citraku̅ta (at the border of Uttar Pradesh and Madhya Pradesh), Na̅sika (Maharastra) etc, and also the hilly tracts of land known as Mahendra parvat (Odisha) and Malaya (Sahyadri range of hills starting from Maharastra and touching Karnataka where Cauvery river takes birth and the hill range ends at Kerala. Some parts of it also borders Tamilnadu) —all of these are to be considered most pious and sacred. (Śrimad Bha̅gavatam, 7.14.29-33)

His Divine Grace A.C.Bhaktiveda̅nta Swa̅mi Prabhupa̅da who founded an International Society for Krishna Consciousness movement, set up many temples of Ra̅dha Kṛṣṇa around the world, says:

“Places outside India, where there are centers of the Kṛṣṇa consciousness movement and where Ra̅dha-Kṛṣṇa Deities are worshiped must all be visited and worshiped by those who want to be spiritually advanced. One who intends to advance in spiritual life may visit all these places and perform ritualistic ceremonies to get results a thousand times better than the results of the same activities performed in any other place.”

This ends the description of the Vedic Family Life derived from Śrimad Bha̅gavatam and other scriptures.

123 mahat-seva̅ṁ dva̅ram a̅hur vimuktes tamo-dva̅raṁ yoṣita̅ṁ saṇgi-saṇgam(Śrimad Bha̅gavatam, 5.5.2) 124 asat-saṅga-tya̅ga,—ei vaiṣṇava-a̅ca̅ra ‘stri̅-saṅgi̅’—eka asa̅dhu, ‘kṛṣṇa̅bhakta’ a̅ra(Chaitanya Caritamrita, Madhya, 22.87) 125 aviplutabrahmacarye grhastha̅śrama̅maviśeta (He who has not broken brahmacarya can enter gṛhastha a̅śrama) (Dharma Sindhu) 126 brahmacaryeṇa kanya̅ yuva̅naṁ vindate patim (By following brahmacarya, the girl accepts the young husband) (Atharva Veda). 127 sambhabhu̅va tataḥ ka̅mi̅ taya̅ sa̅rdham aka̅maya̅, (Maha̅bha̅rata, Adi Parva, 104.12) 128 na aśniya̅d bha̅ryaya̅ sa̅rdham nayana̅ṁ ̅ikśe̅ta ca aśnita̅ṁ kśuvanti̅ṁ jṛmbhama̅ṇa̅ṁ va̅ na ca a̅si̅na̅m yatha̅sukhaṁ || na anjayanti̅m svake netre na cambhya̅m ana̅vrta̅m na paśyet prasavanti̅m ca tejaska̅mo dvijottama (Manu smṛti, 4.43, 45) 129 ma̅travat para da̅reṣu (Cha̅ṇakya ni̅ti, 10) 130 pṛthivya̅ṁ kulaṭa̅ ja̅tir babhu̅va sarvataḥ (Na̅rada Pancara̅tra, First Ra̅tra, Chapter 14, Text 117) 131 asat-saṅga-tya̅ga,—ei vaiṣṇava-a̅ca̅ra ‘stri̅-saṅgi̅’—eka asa̅dhu, ‘kṛṣṇa̅bhakta’ a̅ra (Chaitanya Caritamrita, Madhya 22.87) 132 yatra na̅ryas tu pu̅jyante ramante tatra devata̅ḥ yatra yetas tu na pujyante sarva̅su tatra aphala̅ yiḥ(Manu smṛti, 3.56) 133 asvattha-tulasi – dha̅tri - go – bhu̅mi - sura – vaiṣṇavaḥ pu̅jitah pranata - dhyatah ksapayanti nrnamagham 134 ucchiṣṭam api ca̅medhyaṁ bhojanaṁ ta̅masa-priyam (ŚrimadBhagavad-gi̅ta̅, 17.8-10) 135 anarpayitva govinde yo bhuñkte dharma varjitaḥ śva̅naviśṭa samam ca̅nnaṁ ni̅raṁ ca sura̅ya̅samaṁ 136 bhuñjate te tv agham pa̅pa̅ ye pacanty a̅tma-ka̅raṇa̅t (ŚrimadBhagavad-gi̅ta̅, 3.13) 137 mita-medhya̅danaṁ śaśvad (Śrimad Bha̅gavatam, 3.28.3) 138 antara̅ sa̅yama̅śaṁ ca pra̅taraśa̅ṁ ca yo naraḥ sadopava̅si bhavati yo na bhunjinkti̅ antara̅ naraḥ (Maharabharata, Anuśa̅sana parva, 93.10) 139 ya̅tra ma̅tram ca bhuñji̅ta ke̅valaṁ pra̅ṇaya̅trikaṁ dharmalabdhamatha̅śni̅ya̅nna ka̅mamanuvartayet(Maha̅bha̅rata, Anuśa̅sana parva, 46.32) 140 prathasa̅yaṁ dvija̅ti̅na̅ṁ bhojanam smṛti coditaṁ na̅ntara kurya̅t agniśṭoma samo vidhiḥ 141 ma̅trha pitrha caiva bhra̅trha guruha tatha ̅eka̅dasyam tu yo bhuñkte viṣṇu-loka-cyuto bhavet, (Skanda Pura̅ṇa quoted in Bhakti-sandarbha, Anuccheda 199) 142 devatya̅gi pitṛtya̅gi gurubhakti hataḥ gobra̅hmaṇa stri̅ vadhakṛt para̅nnaṁ iti smrtaḥ, (Sruti śa̅stra) 143 na aśniya̅d bha̅ryaya̅ sa̅rdham, (Manu smṛti,4.43)

APPENDIX – 4

Vedic embryology

Derived from Śrimad Bha̅gavatam, 3rd canto, 30th and 31st chapter

adhasta̅n nara-lokasya ya̅vati̅r ya̅tana̅dayaḥ kramaśaḥ samanukramya punar atra̅vrajec chuciḥ Having gone through all the miserable, hellish conditions and having passed in a regular order through the lowest forms of animal life prior to human birth, and having thus been purged of his sins, one is reborn again as a human being on this earth.

śri̅ bhagava̅n uva̅ca karmaṇa̅ daiva netreṇa jantur dehopapattaye strya̅ḥ praviṣṭa udaraṁpuṁso retaḥ-kaṇaśrayaḥ The Personality of Godhead Śri Kapila said: Under the supervision of the Supreme Lord and according to the result of his work, the living entity, the soul, is made to enter into the womb of a woman through the particle of male semen to assume a particular type of body.

kalalaṁ tv eka-ra̅treṇapañca-ra̅treṇa budbudam daśa̅hena tu karkandhu̅peśy aṇḍaṁ va̅ tataḥ param On the first night, the sperm and ovum mix, and on the fifth night the mixture ferments into a bubble. On the tenth night it develops into a form like a plum, and after that, it gradually turns into a lump of flesh or an egg, as the case may be.

ma̅sena tu śiro dva̅bhya̅ṁba̅hv-aṅghry-a̅dy-aṅga-vigrahaḥ nakha-loma̅sthi-carma̅ṇiliṅga-cchidrodbhavas tribhiḥ In the course of a month, a head is formed, and at the end of two months the hands, feet and other limbs take shape. By the end of three months, the nails, ﬁngers, toes, body hair, bones and skin appear, as do the organ of generation and the other apertures in the body, namely the eyes, nostrils, ears, mouth and anus.

caturbhir dha̅tavaḥ saptapaṅcabhiḥ kṣut-tṛḍ-udbhavaḥ ṣaḍbhir jara̅yuṇa̅ vétaḥkukṣau bhra̅myati dakṣiṇe Within four months from the date of conception, the seven essential ingredients of the body, namely chyle, blood, ﬂesh, fat, bone, marrow and semen, come into existence. At the end of ﬁve months, hunger and thirst make themselves felt, and at the end of six months, the fetus, enclosed by the amnion, begins to move on the right side of the abdomen.

ma̅tur jagdha̅nna-pa̅na̅dyairedhad-dha̅tur asammate śete viṇ-mu̅trayor gartesa jantur jantu-sambhave Deriving its nutrition from the food and drink taken by the mother, the fetus grows and remains in that abominable residence of stools and urine, which is the breeding place of all kinds of worms.

kaṭu-ti̅kṣṇoṣṇa-lavaṇa-ru̅kṣa̅mla̅dibhir ulbaṇaiḥ ma̅tṛ-bhuktair upaspṛṣṭaḥsarva̅ṅgotthita-vedanaḥ Owing to the mother’s eating bitter, pungent foodstuffs, or food which is too salty or toosour, the body of the child incessantly suffers pains which are almost intolerable.

ulbena saṁvṛtas tasminnantraiś ca bahir a̅vṛtaḥ a̅ste kṛtva̅śiraḥ kukṣaubhugna-pṛṣṭha-śirodharaḥ Placed within the amnion and covered outside by the intestines, the child remains lying on one side of the abdomen, his head turned towards his belly and his back and neck arched like a bow.

tatra labdha-smṛtir daiva̅tkarma janma-śatodbhavam smaran di̅rgham anucchva̅saṁśarma kiṁ na̅ma vindate The child thus remains just like a bird in a cage, without freedom of movement. At that time, if the child is fortunate, he can remember all the troubles of his past one hundred births, and he grieves wretchedly. What is the possibility of peace of mind in that condition?

a̅rabhya saptama̅n ma̅sa̅llabdha-bodho ‘pi vepitaḥ naikatra̅ste su̅ti-va̅tairviṣṭha̅-bhu̅r iva sodaraḥ Thus endowed with the development of consciousness from the seventh month after his conception, the child is tossed downward by the airs that press the embryo during the weeks preceding delivery. Like the worms born of the same ﬁlthy abdominal cavity, he cannot remain in one place.

na̅thama̅na ṛṣir bhi̅taḥsapta-vadhriḥ kṛta̅ñjaliḥ stuvi̅ta taṁ viklavaya̅va̅ca̅ yenodare ‘rpitaḥ The living entity in this frightful condition of life, bound by seven layers of material ingredients, prays with folded hands, appealing to the Lord, who has put him in that condition.

The following are the prayers by the child in the womb:

The human soul says: I take shelter of the lotus feet of the Supreme Personality of Godhead, who appears in His various eternal forms and walks on the surface of the world. I take shelter of Him only, because He can give me relief from all fear and from Him I have received this condition of life, which is just beﬁtting my impious activities.

I, the pure soul, appearing now bound by my activities, am lying in the womb of my mother by the arrangement of ma̅ya̅. I offer my respectful obeisance unto Him who is also here with me but who is unaffected and changeless. He is unlimited, but He is perceived in the repentant heart. To Him I offer my respectful obeisance.

I am separated from the Supreme Lord because of my being in this material body, which is made of ﬁve elements, and therefore my qualities and senses are being misused, although I am essentially spiritual. Because the Supreme Personality of Godhead is transcendental to material nature and the living entities, because He is devoid of such a material body, and because He is always glorious in His spiritual qualities, I offer my obeisance unto Him.

The human soul further prays: The living entity is put under the inﬂuence of material nature and continues a hard struggle for existence on the path of repeated birth and death. This conditional life is due to his forgetfulness of his relationship with the Supreme Personality of Godhead. Therefore, without the Lord’s mercy, how can he again engage in the transcendental loving service of the Lord?

No one other than the Supreme Personality of Godhead, as the localized Parama̅tma̅, the partial representation of the Lord, is directing all inanimate and animate objects. He is present in the three phases of time-past, present and future. Therefore, the conditioned soul is engaged in different activities by His direction, and in order to get free from the threefold miseries of this conditional life, we have to surrender unto Him only.

Fallen into a pool of blood, stool and urine within the abdomen of his mother, his own body scorched by the mother’s gastric ﬁre, the embodied soul, anxious to get out, counts his months and prays, “O my Lord, when shall I, a wretched soul, be released from this conﬁnement?”

My dear Lord, by Your causeless mercy I am awakened to consciousness, although I am only ten months old. For this causeless mercy of the Supreme Personality of Godhead, the friend of all fallen souls, there is no way to express my gratitude but to pray with folded hands.

The living entity in another type of body sees only by instinct; he knows only the agreeable and disagreeable sense perceptions of that particular body. But I have a body in which I can control my senses and can understand my destination; therefore, I offer my respectful obeisance to the Supreme Personality of Godhead, by whom I have been blessed with this body and by whose grace I can see Him within and without.

Therefore, my Lord, although I am living in a terrible condition, I do not wish to depart from my mother’s abdomen to fall again into the blind well of materialistic life. Your external energy, called deva-ma̅ya̅, at once captures the newly born child, and immediately false identiﬁcation, which is the beginning of the cycle of continual birth and death, begins.

Therefore, without being agitated any more, I shall deliver myself from the darkness of nescience with the help of my friend, clear consciousness. Simply by keeping the lotus feet of Lord Viṣṇu in my mind, I shall be saved from entering into the wombs of many mothers for repeated birth and death.

kapila uva̅ca evaṁ kṛta-matir garbhedaśa-ma̅syaḥ stuvann ṛṣiḥ sadyaḥ kṣipaty ava̅ci̅naṁprasu̅tyai su̅ti-ma̅rutaḥ Lord Kapila continued: The ten-month-old living entity has these desires even while in the womb. But while he thus extols the Lord, the wind that helps parturition propels him forth with his face turned downward so that he may be born.

tena̅vasṛṣṭaḥsahasa̅kṛtva̅va̅k śira a̅turaḥ viniṣkra̅mati kåcchreṇanirucchva̅so hata-smṛtiḥ Pushed downward all of a sudden by the wind, the child comes out with great trouble, head downward, breathless and deprived of memory due to severe agony.

Thus ends the description of Vedic embryology as described in Śrimad Bha̅gavatam

APPENDIX – 5

Dietetic rules

This is described in Charaka saṁhita̅ (Vima̅nastha̅na, 1. 24.1-9)

1. Food should be taken warm. When taken warm it is delicious, provokes digestion, helps in downward passage of va̅ta and detachment of kapha.

2. Food should be unctuous. Unctuous food is delicious and provokes digestion. It is easy for digestion too. It helps in downward movement of va̅ta, strengthens sense faculties, promotes strength and bring brightness of complexion.

3. One should take food in proper quantity, it promotes longevity without afﬂicting va̅ta, pitta, and kapha; It helps in easily passing down of digested food down to the rectum; it does not impair the power of digestion and it gets digested without any difﬁculty.

4. One should take food only when previous meal is digested. If not followed, then the digestive product of the previous food, i.e., immature rasa dha̅tu gets mixed up with the product of the food taken afterwards, resulting in the provocation of all the dośa instantaneously. If food is taken after digestion of previous food, then agni is provoked, proper appetite created, channels of circulation get opened, eructation (release of gas from digestive tract by burping) is puriﬁed (without odor), and there is unimpaired cardiac function. Overall, it promotes longevity.

5. One should take food with proper combinations. They should not be of opposite combinations (viruddha a̅ha̅ra). If foods which are not compatible are consumed, then leprosy, blindness and skin diseases arise.

6. One should take food in proper place equipped with all the accessories (utensils, mats, water, etc., before eating). By doing so one does not get afﬂicted by emotional strain.

7. One should not take food in hurry. In hurry, food particles may enter into wrong passage (wind pipe). Also, sometimes food does not enter the stomach smoothly. In this situation one can never determine the taste of the food articles and detect foreign bodies such as hair etc.

8. One should also not take food very slowly. This will not give satisfaction, one tends to take more food than required, food becomes cold and there will be irregularity in digestion.

9. One should not talk or laugh or be unmindful while taking food. The same trouble as one taking food in hurry happens here too.

10. One should take food with due regard to Anna brahma (Lord Hari) and with due regard to one’s own requirements of diet. One should not neglect the requirements of one’s own body. The knowledge of usefulness (or incompatibility for one’s own health) of different food articles should be known for self-preservation.

APPENDIX – 6

Śr̅i Kṛṣṇa Aśtottaraśata Na̅ma Stotraṁ

1. ōṃ śrī kṛṣṇāya namaḥ 2. ōṃ kamalānāthāya namaḥ 3. ōṃ vāsudēvāya namaḥ 4. ōṃ sanātanāya namaḥ 5. ōṃ vasudēvātmajāya namaḥ 6. ōṃ puṇyāya namaḥ 7. ōṃ līlāmānuṣavigrahāya namaḥ 8. ōṃ śrīvatsakaustubhadharāya namaḥ 9. ōṃ yaśōdāvatsalāya namaḥ 10. ōṃ harayē namaḥ 11. ōṃ caturbhujātta cakrāsi gadā śaṅkhāmbujā yudhāya namaḥ 12. ōṃ dēvakīnandanāya namaḥ 13. ōṃ śrīśāya namaḥ 14. ōṃ nandagōpa priyātmajāya namaḥ 15. ōṃ yamunāvēgasaṃhāriṇē namaḥ 16. ōṃ balabhadrapriyānujāya namaḥ 17. ōṃ pūtanājīvitaharāya namaḥ 18. ōṃ śakaṭāsura bhañjanāya namaḥ 19. ōṃ nandavrajajanānandinē namaḥ 20. ōṃ saccidānandavigrahāya namaḥ 21. ōṃ navanītaviliptāṅgāya namaḥ 22. ōṃ navanīta naṭāya namaḥ 23. ōṃ anaghāya namaḥ 24. ōṃ navanīta navāhārāya namaḥ 25. ōṃ mucukunda prasādakāya namaḥ 26. ōṃ ṣōḍaśa strīsahasrēśāya namaḥ 27. ōṃ tribhaṅgī madhurākṛtayē namaḥ 28. ōṃ śukavāgamṛtābdhīndavē namaḥ 29. ōṃ gōvindāya namaḥ 30. ōṃ yōgināṃ patayē namaḥ 31. ōṃ vatsavāṭacarāya namaḥ 32. ōṃ anantāya namaḥ 33. ōṃ dhēnukāsura mardanāya namaḥ 34. ōṃ tṛṇīkṛta tṛṇāvartāya namaḥ 35. ōṃ yamalārjuna bhañjanāya namaḥ 36. ōṃ uttāla tālabhētrē namaḥ 37. ōṃ tamāla śyāmalākṛtayē namaḥ 38. ōṃ gōpa gōpīśvarāya namaḥ 39. ōṃ yōginē namaḥ 40. ōṃ kōṭi sūrya samaprabhāya namaḥ 41. ōṃ ilāpatayē namaḥ 42. ōṃ parasmai jyōtiṣē namaḥ 43. ōṃ yādavēndrāya namaḥ 44. ōṃ yadūdvahāya namaḥ 45. ōṃ vanamālinē namaḥ 46. ōṃ pītavāsasē namaḥ 47. ōṃ pārijātāpahārakāya namaḥ 48. ōṃ gōvardhanā calōddhartrē namaḥ 49. ōṃ gōpālāya namaḥ 50. ōṃ sarvapālakāya namaḥ 51. ōṃ ajāya namaḥ 52. ōṃ nirañjanāya namaḥ 53. ōṃ kāmajanakāya namaḥ 54. ōṃ kañjalōcanāya namaḥ 55. ōṃ madhughnē namaḥ 56. ōṃ mathurānāthāya namaḥ 57. ōṃ dvārakā nāyakāya namaḥ 58. ōṃ balinē namaḥ 59. ōṃ bṛndāvanāntasañcāriṇē namaḥ 60. ōṃ tulasīdāma bhūṣaṇāya namaḥ 61. ōṃ syamantaka maṇērhartrē namaḥ 62. ōṃ nara nārāyaṇātmakāya namaḥ 63. ōṃ kubjā kṛṣṇāmbaradharāya namaḥ 64. ōṃ māyinē namaḥ 65. ōṃ paramapūruṣāya namaḥ 66. ōṃ muṣṭikāsura cāṇūra mallayuddha viśāradāya namaḥ 67. ōṃ saṃsāra vairiṇē namaḥ 68. ōṃ kaṃsārayē namaḥ 69. ōṃ murārayē namaḥ 70. ōṃ narakāntakāya namaḥ 71. ōṃ anādi brahmacāriṇē namaḥ 72. ōṃ kṛṣṇā vyasanakarṣakāya namaḥ 73. ōṃ śiśupāla śiraśchētrē namaḥ 74. ōṃ duryōdhana kulāntakāya namaḥ 75. ōṃ vidura akrūravaradāya namaḥ 76. ōṃ viśvarūpa pradarśakāya namaḥ 77. ōṃ satyavācē namaḥ 78. ōṃ satya saṅkalpāya namaḥ 79. ōṃ satyabhāmāratāya namaḥ 80. ōṃ jayinē namaḥ 81. ōṃ subhadrā pūrvajāya namaḥ 82. ōṃ viṣṇavē namaḥ 83. ōṃ bhīṣma mukti pradāyakāya namaḥ 84. ōṃ jagadguravē namaḥ 85. ōṃ jagannāthāya namaḥ 86. ōṃ vēṇunāda viśāradāya namaḥ 87. ōṃ vṛṣabhāsura vidhvaṃsinē namaḥ 88. ōṃ bāṇāsura karāntakāya namaḥ 89. ōṃ yudhiṣṭhira pratiṣṭhātrē namaḥ 90. ōṃ barhi barhāvataṃsakāya namaḥ 91. ōṃ pārthasārathayē namaḥ 92. ōṃ avyaktāya namaḥ 93. ōṃ gītāmṛta mahōdadhayē namaḥ 94. ōṃ kālīya phaṇimāṇikya rañjita śrīpadāmbujāya namaḥ 95. ōṃ dāmōdarāya namaḥ 96. ōṃ yajñabhōktrē namaḥ 97. ōṃ dānavēndra vināśakāya namaḥ 98. ōṃ nārāyaṇāya namaḥ 99. ōṃ parabrahmaṇē namaḥ 100. ōṃ pannagāśana vāhanāya namaḥ 101. ōṃ jalakrīḍā samāsakta gōpī vastra apahārakāya namaḥ 102. ōṃ puṇya ślōkāya namaḥ 103. ōṃ tīrthapādāya namaḥ 104. ōṃ vēdavēdyāya namaḥ 105. ōṃ dayānidhayē namaḥ 106. ōṃ sarva tīrthātmakāya namaḥ 107. ōṃ sarva graharūpiṇē namaḥ 108. ōṃ parātparāya namaḥ

APPENDIX – 7

Mokṣaviṁśaka stotra

Hari vaṁśa Pura̅ṇa, Bhaviṣyaparva, 72.66-86

oṁ namostvanantapataye̅ akṣaya̅ya maha̅tmane jaleśaya̅ya de̅vaya padmana̅bha̅ya viṣṇave

naṣṭacandra̅rka gagane kṣi̅na yajña tapaḥ kriye punascintayase̅ loka̅nstena satyena mokṣaya

brahma rudrendra va̅yvagni saridbhujaga parvata̅ḥ tvatstha̅ dṛṣṭa dvije̅ndreṇa tena satyena mokṣaya

ma̅rkanḍe̅ṇa pura̅ kalpe̅ praviśya jaṭharam tava cara̅caragataṁ drṣṭam tena satyena moksaya̅

eko vidya̅saha̅yastvaṁ yogi yogam upa̅gataḥ punastrailokya mutsṛjya tena satyena mokṣaya

jalaśaya̅mupa̅si̅no yoganidra̅mupa̅gataḥ loka̅ścintayase bhu̅yaste̅na satyena mokṣaya

vara̅ham rupama̅stha̅ya vedayajña puraskṛtaṁ dhara̅ jalodhṛta̅ yena tena satyena mokṣaya

uddhṛtya daṁṣtrya̅ yajña̅ṁstri̅n pinḍa̅nkrtava̅nasi tvaṁ pitrṇa̅mapi hare tena satyena mokṣaya̅

pradudruvuḥ sura̅ḥ sarve hiraṇya̅kṣabhaya̅rdita̅ḥ paritra̅ta̅stvaya̅ deva tena satyena mokṣaya̅

di̅rgha vaktreṇa ru̅peṇa hiraṇya̅kṣasya saṁyuge śiro jaha̅ra cakreṇa tena satyena mokṣaya

bhagnamu̅rdha̅sthimastiṣko hiraṇyakaṣipuḥ pura̅ hu̅nka̅reṇa hato daityastena satyena mokṣaya

da̅nava̅bhya̅ṁ hṛta̅ veda̅brahmaṇaḥ paśyataḥ pura̅ paritra̅tasvaya̅ deva tena satyena mokṣaya

krtva̅ hayaśiroru̅paṁ hatva̅ tu madhukaiṭabhau brahmaṇe̅ te arpita̅ veda̅stena satyena mokṣaya

deva da̅nava gandharva̅ yakṣasiddhamahoraga̅ḥ antam tava na paśyanti tena satyena mokṣaya

apa̅ntaratama̅ na̅ma ja̅to devasya vai sutaḥ krta̅ṣca tena veda̅rtha̅stena satyena mokṣaya

veda yajña̅gni hotra̅ṇi pitryajñahavi̅ṁṣi ca rahasyam tava devasya tena satyena mokṣaya

ṛṣidi̅rghatama̅ na̅ma ja̅tyandho guruśa̅pataḥ tvatprasa̅daśca cakṣuṣma̅nstena satyena mokṣaya gra̅hagrastaṁ gajendraṁ ca di̅naṁ mṛtyuvaśam gatam bhaktaṁ mokṣitava̅mstvaṁ hi tena satyena mokṣaya

akṣayaśca̅vyayasca tvaṁ brahmaṇyo bhaktavatsalaḥ ucchrita̅naṁ niyana̅sti tena satyena mokṣaya

śankhaṁ cakraṁ gada̅ padmaṁ śa̅ñghraṁ garuḍame̅va ca prasa̅daya̅mi śirasa̅ te bandha̅nmokṣayantu ma̅m

APPENDIX – 8

A̅ camana procedure

The procedure for basic a̅camana consists of the ﬁrst three steps below. If time and circumstances permit, you may perform the complete a̅camana: • Chant oṁ keśava̅ya namaḥ and sip water from the brahma-ti̅rtha of your right hand.

• Chant oṁ na̅ra̅yaṇa̅ya namaḥ and sip water from the brahma-ti̅rtha of your right hand.

• Chant oṁ ma̅dhava̅ya namaḥ and sip water from the brahma- ti̅rtha of your right hand.

• Chant oṁ govinda̅ya namaḥ and sprinkle water on your right hand.

• Chant oṁ visṇave namaḥ and sprinkle water on your left hand.

• Chant oṁ madhusu̅dana̅ya namaḥ and touch your right cheek with the ﬁngers of your right hand.

• Chant oṁ trivikrama̅ya namaḥ and touch your left cheek with the ﬁngers of your right hand.

• Chant oṁ va̅mana̅ya namaḥ and wipe above your upper lip with the base of your right thumb.

• Chant oṁ śri̅dhara̅ya namaḥ and wipe below your lower lip with the base of your right thumb.

• Chant oṁ hṛśikeśa̅ya namaḥ and sprinkle water on both hands.

• Chant oṁ padmana̅bha̅ya namaḥ and sprinkle water on your feet.

• Chant oṁ damodara̅ya namaḥ and sprinkle water on the top of your head.

While chanting the following mantras, perform the hand motions: • Chant oṁ va̅sudeva̅ya namaḥ and touch your upper and lower lips with the tips of the ﬁngers of your right hand.

• Chant oṁ sankarṣaṇa̅ya namaḥ and touch your right nostril with your right thumb and foreﬁnger.

• Chant oṁ pradyumna̅ya namaḥ and touch your left nostril with your right thumb and foreﬁnger.

• Chant oṁ aniruddha̅ya namaḥ and touch your right eye with your right thumb and ring ﬁnger.

• Chant oṁ puruṣottama̅ya namaḥ and touch your left eye with your right thumb and ring ﬁnger.

• Chant om adhoksajaya namaḥ and touch your right ear with your right thumb and foreﬁnger.

• Chant oṁ nṛsimha̅ya namaḥ and touch your left ear with your right thumb and foreﬁnger.

• Chant oṁ acyuta̅ya namaḥ and touch your navel with your right thumb and little ﬁnger.

• Chant oṁ jana̅rdhana̅ya namaḥ and touch your heart with the palm of your right hand.

• Chant oṁ upendra̅ya namaḥ and touch your head with all the ﬁnger tips of your right hand.

• Chant oṁ haraye namaḥ and touch your right upper arm with the ﬁngertips of your left hand.

• Chant oṁ kṛṣṇa̅ya namaḥ and touch your left upper arm with the ﬁngertips of your right hand.

Now chant the following mantra with praṇa̅ma-mudra̅: (oṁ) tad visnoḥ paramam padam sada̅ pasyanti su̅rayaḥ diviva̅ cakṣur a̅tataṁ tad vipraśo vipanyavojagṛvaṁśah samindhate viṣṇor yat paramam padam Just as those with ordinary vision see the sun’s rays, so the wise and learned devotees always see the supreme abode of Lord Viṣṇu. Because those highly praiseworthy and spiritually awake bra̅hmaṇa̅s can see that abode, they can also reveal it to others. (Ṛg Veda saṁhita̅, 1.22.20-21)

EPILOGUE

In Śrimad Bhagavad-gi̅ta̅ the Lord says that He awards benedictions to the worshiper according to his desire. The Supreme Personality of Godhead gives all living entities conditioned within this material world full freedom to act in their own way. But to His devotee He says that instead of working in that way, it is better to surrender unto Him, for He will take charge of the devotee. That is the difference between a devotee and a fruitive actor. The fruitive actor enjoys only the fruits of his own activities, but a devotee, being under the guidance of the Supreme Lord, simply advances in devotional service to achieve the ultimate goal of life—to go back home, back to Godhead. (Śrila Prabhupada, purport to Śrimad Bha̅gavatam, 4.13.34)

While following the scriptural injunctions as described in this book for begetting a virtuous progeny through Garbha̅dha̅na-saṁska̅ra, the principle of pure devotional service should be kept as the center of all activities. The principle is complete surrender to the will of the Lord. We are not entitled to the results nor also to the non-performance of the prescribed rules. This is described in Śrimad Bhagavad-gi̅ta̅ (2.47)

Therefore, whatever happens as a result of performing Garbha̅dha̅na- saṁska̅ra should be accepted as the will of the Lord. This is illustrated in the life of Aṅga Maha̅ra̅ja. Although Aṅga Maha̅ra̅ja performed a yajña to satisfy Lord Viṣṇu desiring for a son, the son born was a demoniac child called Veṇa. Veṇa came out to be a thug, rowdy and disastrous to the society. However, Aṅga Maha̅ra̅ja took this opportunity to get detached from the family life. He thought to himself: “A bad son is better than a good son because a good son creates an attachment for home, whereas a bad son does not. A bad son creates a hellish home from which an intelligent man naturally becomes very easily detached.” (Śrimad Bha̅gavatam, 4.13.46)

Sometimes the Lord arranges an unfortunate wife for His devotee so that gradually, due to family circumstances, the devotee becomes detached from his wife and home and makes progress in devotional life. It appears that by the arrangement of the Supreme Personality of Godhead, King Aṅga, although a pious devotee, got an unfortunate wife like Suni̅tha̅ and later on a bad child like Veṇa. But the result was that he got complete freedom from the entanglement of family life and left home to go back to Godhead. (Śrila Prabhupa̅da, purport to Śrimad Bha̅gavatam, 4.13.39)

In conclusion, a bad progeny or a good progeny, a bad wife or a good wife, a bad husband or a good husband, etc., a person should intelligently take opportunity and advantage of all situations to increasingly surrender to the Supreme Lord and remember Him by constantly chanting Hare Kṛsṇa maha̅ mantra.

sa guruḥ sa pita̅ ca̅pi sa̅ ma̅ta̅ bandhavo ‘pi saḥ śikṣayec cet sada̅ smartuṁ harer na̅maiva kevalam That person is a true preceptor, or a true father, a true mother, and a true friend, only if they teach one to always remember the holy name of Śri̅ Hari, because the only reality in this material world is Lord Hari’s name. (Śri̅ Kevala̅ṣṭakam)

This is indeed the last word: The last word in spiritual duties is to surrender to the Supreme Lord, and that duty takes precedence over all secondary injunctions. Moreover, in this age Śri̅ Chaitanya Maha̅prabhu has kindly presented a sublime process that will attract all sincere people to come to the point of surrendering to the Lord. (Śrila Prabhupa̅da, purport to Śrimad Bha̅gavatam, 10.61.25)

Hare Kṛsṇa, Hare Kṛsṇa, Kṛsṇa Kṛsṇa, Hare Hare | Hare Ra̅ma, Hare Ra̅ma, Ra̅ma Ra̅ma, Hare Hare||