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In the divine tradition of Sanatan Dharma, Purushottam Mas is regarded as the most auspicious period for spiritual practice, devotion, and self-purification. This month symbolizes the special grace of Lord Shri Hari; every virtuous deed performed during this time yields manifold rewards and imbues the seeker’s life with purity.
Thus far, in the narrative spanning Chapters 11 through 20, you have listened to numerous inspiring episodes concerning devotion, penance, the observance of righteousness (Dharma), and the boundless compassion of the Lord. Now, in the upcoming narrative covering Chapters 21 through 31, you will discover in greater detail the profound significance of Purushottam Mas, along with wondrous events and teachings that provide true direction to one’s life.
These concluding chapters elucidate how the transformative influence of this month can bring about the salvation of even the most sinful of souls. Through this narrative, the significance of fasting, charity, pilgrimage, selfless service, and virtuous conduct is conveyed with profound impact. Furthermore, it becomes evident that even if one comes into contact with the sanctity of Purushottam Mas—whether knowingly or unknowingly—one becomes entitled to receive immense spiritual rewards.
Now, with faith and devotion, immerse yourself in the divine episodes of Chapters 21 through 31 of the Purushottam Mas Mahatmya Katha (The Glorious Legend of Purushottam Mas), and draw inspiration to transform your life into one of righteousness and spiritual merit.
Sage Valmiki spoke, “O King! I shall now recount to you a most sacred and mystical tale regarding Purushottam Mas—a tale the mere hearing of which renders a human life truly blessed.”
In ancient times, an inquisitive king approached a gathering of sages and asked, “O Great Sages (Maharshis)! What constitutes the true essence of worshipping the Lord? What specific form of worship truly pleases the Almighty?” Thereupon, Valmiki—the foremost among the sages—smiled gently and replied, “O King! Merely installing a divine idol is not sufficient; unless and until the *Prana-Pratishtha* (the ritualistic infusion of divine life force) is duly performed according to scriptural rites, that idol remains nothing more than a mere piece of metal.”
He further added, “The spiritual aspirant who, with deep faith, invokes the divine life force into the sacred image using the Lord’s Bija Mantras (seed mantras) and Vedic hymns is the very one who brings that image to life. At that moment, the Lord Himself comes to reside within it.”
Hearing this, the King was greatly astonished and asked, “O Venerable Sage! What steps should be taken thereafter?”
Sage Valmiki replied, “Following this, the aspirant should focus his mind with complete concentration and meditate upon Lord Purushottama. He is envisioned as possessing a dark complexion, adorned with the *Shrivatsa* mark, standing in the graceful *Tribhanga* posture, and seated in a most enchanting form alongside Radharani. ”
He then explained, “O King! When an aspirant, having taken a sacred vow (Sankalpa) and observing strict discipline and purity, performs the *Shodashopachara Puja*—the sixteen-step worship—of the Lord, he draws himself into the Lord’s immediate presence. He offers Him a seat, presents water (Padya) to wash His feet, and offers Arghya (ritual water), Achamana (water for sipping), a ritual bath, and an Abhishekam (sacred anointing) using Panchamrita (a mixture of five sacred ingredients). Thereafter, he offers Him garments, sandalwood paste, flowers, incense, a lamp (Deepa), and sacred food offerings (Naivedya).”
The Sage continued, “When a devotee lovingly worships the various limbs of the Lord by chanting His different divine names, his heart becomes completely immersed in devotion. Following this, he performs the Aarti (waving of lamps), circumambulates the deity (Pradakshina), and offers hymns of praise to the Lord.”
The King humbly inquired, “O Lord! What if some error or omission occurs during the worship?”
Sage Valmiki replied, “O King! It is only natural for human beings to make mistakes. Therefore, at the conclusion of the ritual, one should seek the Lord’s forgiveness by reciting the prayer, ‘Mantra-heenam, Kriya-heenam’ (acknowledging deficiencies in mantras and rituals). The Lord is, above all, hungry for true sentiment (Bhava); He accepts only the devotion that springs from a sincere and pure heart.”
He further added, “During the sacred month of Purushottama, any devotee who performs a daily fire sacrifice (Havan) using sesame seeds and maintains a continuously burning lamp (Akhanda Deepa) fueled by clarified butter (Ghee) receives the Lord’s special grace and blessings. ” Finally, Sage Valmiki said, “O King! Any person who worships Lord Krishna during this holy Purushottam Month—with faith, adherence to scriptural rules, and devotion—will enjoy all the pleasures of this world and, in the end, attain the Supreme Abode.”
Hearing this, the King’s heart was filled with devotion, and he resolved that he, too, would worship the Lord with due rites during the Purushottam Month.
Thus, this story teaches us that true faith, worship performed according to scriptural injunctions, and complete surrender to the Lord are what make a life truly successful.
Once upon a time, numerous questions regarding the observance of the Purushottam Month arose in the mind of the pious and inquisitive King Dridhadhanva. He wished to know which rules should be followed during this holy month and what practices should be avoided. Humbly, he addressed Sage Valmiki, saying, “O repository of ascetic power! Please kindly explain to me in detail: what actions are appropriate to perform during this vow, and what must be renounced?”
Then, inspired by the Lord, Sage Valmiki smiled and replied, “O King! You have asked a question of immense spiritual significance. Listen attentively, and I shall briefly outline the rules for observing the Purushottam Month.”
He continued, “During this month, the observer of the vow (vrati) must live with self-restraint and purity. He should partake only of Havishya food—simple, sattvic (pure) meals prepared without oil or spices, embodying absolute purity. Such food is considered to yield spiritual merit equivalent to that of fasting.”
The King asked again, “O revered Sage! Which specific items must be renounced?”
Sage Valmiki replied, “O King! During this vow, one must abstain from meat, alcohol, honey, sesame oil, Rajmash (kidney beans), mustard seeds, and all tamasic (impure or stimulating) substances. Furthermore, one must not consume stale food, contaminated meals, or food prepared by the hands of others. Onions, garlic, carrots, radishes, and similar items are also to be avoided.”
Then, in a grave tone, he said, “It is not merely food; purity of conduct is equally essential. One observing a fast must harbor no enmity toward anyone, nor engage in slander—be it against a deity, a Guru, a Brahmin, or any living creature. One must remain aloof from women who are not one’s own.”
“Come, let me tell you of a simple remedy through which your salvation will be secured—without the need for arduous fasting, pilgrimages, or acts of charity.”
He continued, “Before long, the holy Purushottam Mas (the Adhik Mas) will arrive. During that month, you and your wife must, with strict adherence to scriptural rules, offer lamps (Deepdan) to please Lord Purushottam. If possible, light the lamps using clarified butter (ghee) or sesame oil; however, if those are unavailable, you may offer lamps using Ingudi oil instead. Perform this vow daily after your morning ablutions, with unwavering faith and devotion; by doing so, your poverty will be eradicated from its very roots.”
Further expounding upon the profound significance of offering lamps, the sage declared, “O Manigriva! The act of offering lamps during Purushottam Mas is of such immense magnitude that even the grandest sacrificial rites (Yajnas), acts of charity, pilgrimages, and fasts cannot equal it. This sacred vow bestows wealth, abundance, progeny, renown, and happiness. Whatever fruit one desires—be it material wealth, knowledge, an ideal life partner, or even ultimate liberation (Moksha)—one is certain to attain it.”
Upon hearing these words, hope blossomed within the hearts of Manigriva and his wife. They bowed reverently at the sage’s feet and resolved to follow the path he had prescribed.
Some time later, when Purushottam Mas arrived, the couple began offering lamps with absolute adherence to the scriptural rules and with deep faith. Every day, after performing their ritual baths, they would light lamps using *Ingudi* oil while meditating upon the Lord with hearts filled with devotion. In this manner, they spent the entire month with unwavering sincerity and love.
Through the power of their genuine devotion and the efficacy of their sacred vow, their sins were absolved; and upon their passing, they ascended to the celestial realms (Swargaloka). After experiencing the divine pleasures of the heavens, they were reborn on Earth into a noble and distinguished lineage. That very Manigriva was reborn as the mighty King Chitrabahu, while his wife was reborn as Chandrakala, once again becoming his beloved consort.
The immense prosperity, happiness, and unassailable kingdom they subsequently attained were, in their entirety, the fruits of the lamps they had offered during Purushottam Mas.
Sage Valmiki concluded by saying, “O King!…” “The offering of lamps (Deepdan) performed during Purushottam Month leads a human being’s life from darkness toward light. For one who performs this with faith and strict adherence to scriptural rules, nothing in this world remains unattainable.”
A new curiosity arose in the mind of King Dridhadhanva. Humbly, he spoke, “O foremost among sages! What is the merit of offering a lamp (*Deepdan*) during the month of Purushottam? Please, kindly explain this to me in detail.”
Hearing this question, Maharishi Valmiki was greatly pleased and replied, “O King! I shall now narrate to you a wondrous tale—one the mere hearing of which destroys even the gravest of sins.”
He began the story:
In ancient times, in a city named Saubhagya, a mighty king named Chitrabahu reigned. He was exceedingly wise, well-versed in righteousness, compassionate, and an unalloyed devotee of Lord Krishna. His wife, Chandrakala, was likewise a woman of exemplary wifely devotion, full of virtues, and a devout worshipper of the Lord. Together, they governed their kingdom with great harmony and happiness.
One day, the great sage Agastya arrived in that kingdom. King Chitrabahu spotted him from a distance and, rushing forward, prostrated himself at his feet. He welcomed the sage with profound reverence and, with deep humility, spoke, “O foremost among sages! My life has truly been fulfilled this day, for I have been blessed with your divine presence.”
Pleased by the King’s devotion and humility, Sage Agastya replied, “O King! You are indeed blessed. Your kingdom and your subjects are equally blessed, for you hold the devotees of the Lord (*Vaishnavas*) in high esteem. A place where the devotees of the Lord are not accorded due respect is not a place fit for habitation.”
Thereupon, he bestowed his blessings upon the King and prepared to depart. At that moment, the King humbly posed a question: “O revered Sage! How did I come to attain such wondrous opulence, a kingdom free of all strife, and such a devoted and virtuous wife? Surely, this must be the fruit of meritorious deeds performed in a previous birth; I implore you, kindly reveal that secret to me.” Upon hearing the King’s inquiry, Sage Agastya immersed himself in deep meditation and spoke: “O King! In your previous birth, you were a Shudra named Manigriva. You were exceedingly sinful, violent, and of wicked conduct. However, even in those times, your wife remained a woman of supreme devotion to her husband and steadfast righteousness. Due to your sins, you were cast out by both society and your family, and you went to live in the forest along with your wife.”
He continued, “One day in the forest, you encountered a Brahmin named Ugradeva. Having lost his way and overcome by extreme thirst and exhaustion, he was on the verge of death. At that moment, compassion stirred within your heart; together with your wife, you dedicated yourselves to his service. You offered him water, provided him a place to rest, and fed him fruits and roots.”
The Brahmin was immensely pleased by your selfless service. He bestowed his blessings upon you and ensured the spiritual well-being of your life. It was through the merit of that virtuous deed that, in your next birth, you were born as King Chitrabahu and attained all this grandeur and happiness.
Concluding the narrative, Sage Valmiki said, “O King! All this is the result of that single, humble act of virtue—the service you rendered to a Brahmin. In particular, acts of *Deepdan* (offering of lamps) and selfless service performed during the sacred *Purushottam Mas* yield infinite spiritual rewards.”
Hearing this, King Dridhadhanva was filled with even greater faith. He realized that even the smallest acts of virtue—if performed with sincerity and compassion—have the power to transform a human life.
Thus, this tale teaches us that acts of *Deepdan*, selfless service, and devotion performed during *Purushottam Mas* lift a human life out of darkness and guide it toward the light, bestowing upon it magnificent spiritual fruits.
Sage Valmiki spoke: “O King! Now listen to the remainder of this tale—a story that holds the power to transform a human life.” When Sage Ugradeva asked Manigriva for the story of his life, Manigriva replied with great humility, “O Brahmin! I once lived happily in a city with my devoted wife. I was wealthy, possessed of good character, and benevolent. However, at one point, my intellect became corrupted. I abandoned the path of righteousness, consorted with another man’s wife, consumed impure substances, and became entangled in theft and violence. Consequently, my kinsmen cast me out, and the King confiscated all my wealth. Ultimately, I came to dwell in this dense forest with my wife, and I began to sustain myself by killing living creatures.”
Speaking thus, and filled with deep sorrow, he pleaded, “O foremost among sages! Please show me mercy now and suggest a remedy by which my poverty may be alleviated, and I may once again lead a happy life.”
Hearing Manigriva’s piteous plea, Sage Ugradeva was pleased and said, “O child! You have served me with a sincere heart; therefore, I shall reveal to you a simple remedy—one that will ensure your spiritual and material well-being without the need for arduous vows, pilgrimages, or acts of charity.”
He continued, “In a short while, the sacred Purushottama Month will arrive. During that month, you and your wife must, with strict adherence to scriptural guidelines, offer lamps to Lord Purushottama to please Him. If possible, light these lamps using clarified butter (ghee) or sesame oil; however, should those not be available, offer lamps using Ingudi oil instead. Perform this ritual daily after your morning ablutions, with unwavering faith and devotion; by doing so, your poverty shall be eradicated from its very roots.”
Further expounding upon the profound significance of offering lamps, the sage declared, “O Manigriva! The act of offering lamps during the Purushottama Month is of such immense magnitude that even the grandest sacrificial rites, acts of charity, pilgrimages, and vows cannot equal its merit. This sacred observance bestows wealth, abundance, progeny, renown, and happiness. Whatever specific fruit a person desires—be it wealth, knowledge, an ideal life partner, or even ultimate liberation—they shall undoubtedly attain it.” Upon hearing this, hope awakened in the hearts of Manigriva and his wife. They bowed down at the feet of the sage and resolved to follow the path he had prescribed.
Some time later, when the month of Purushottam arrived, both of them began the practice of Deepdan (offering of lamps) with strict adherence to the rules and with deep reverence. Every day, after taking their ritual bath, they would meditate upon the Lord with a spirit of devotion. He continued to light lamps using Ingudi oil. In this manner, he spent the entire month with utmost devotion and love.
Through the power of this sincere devotion and his observance of the vow, his sins were absolved, and after death, he attained the celestial realm. After enjoying divine pleasures there, he was reborn on Earth into a noble lineage. That very Manigriva later became the mighty King Chitrabahu, and his wife was reborn as Chandrakala to become his consort once again.
The opulence, happiness, and unassailable kingdom he attained were entirely the fruits of the Deepdan (offering of lamps) performed during the Purushottam month.
Sage Valmiki concluded by saying, “O King! The offering of lamps performed during the Purushottam month leads a human life from darkness toward light. For one who performs this with faith and strict adherence to the rules, nothing remains unattainable.”
King Dridhadhanva humbly inquired, “O revered Sage! We have heard about the vow (Vrata), but how should its observance be concluded?”
Sage Valmiki replied, “O King! I shall now narrate to you—in the form of a story—the sacred procedure for concluding the Purushottam Month vow; this procedure, known as Udyapan, ensures the attainment of the full spiritual merit of the vow.”
The Sage continued, “O King! As the Purushottam Month draws to a close, the Udyapan ceremony—the formal conclusion of the vow—should be performed with faith and strict adherence to scriptural rules on the Ashtami (eighth), Navami (ninth), or Chaturdashi (fourteenth) lunar day of the Krishna Paksha (waning phase of the moon).”
He further added, “One should rise early in the morning, perform one’s ritual bath and daily duties, and—with a concentrated mind—meditate upon Lord Krishna. Thereafter, one should invite Brahmins according to one’s means and capacity. If possible, thirty Brahmins should be invited; otherwise, an assembly of seven or even five Brahmins is sufficient.”
Explaining in greater detail, the Sage said, “At midday, one should construct a sacred geometric diagram (Mandala) and install four ritual pots (Kalashas) upon it. Within these pots, one should invoke the presence of the Lord’s four divine manifestations: Vasudeva, Balarama, Pradyumna, and Aniruddha. In the very center of the *Mandala*, one should install Lord Purushottam—seated alongside Goddess Radhika—and worship Him in strict accordance with scriptural rites.”
He then instructed, “One should respectfully seat a Vaishnava spiritual preceptor (Acharya) and offer him garments and ornaments. One should engage the assembled Brahmins in the chanting of sacred mantras (Japa) and light lamps in all four cardinal directions. Thereafter, with deep faith, one should offer Arghya (ritual water offering) to the Lord and meditate upon His divine form: dark-complexioned, clad in yellow garments (Pitambara), holding a flute in His hands, and seated alongside Radharani. ”
Upon hearing all this, the King was overcome with profound spiritual emotion.
Sage Valmiki continued, “Following the worship ceremony, it is absolutely essential to serve a meal to the Brahmins. One should lovingly offer them a variety of dishes, fruits, and sweets and extend one’s hospitality to them with gentle and sweet words.” “Thereafter, one should please them by offering dakshina (monetary gifts), clothing, the donation of a cow, and tambool (betel leaf preparations).”
He specifically added, “If at all possible, one must donate a copy of the Srimad-Bhagavatam, for it is considered to be the very embodiment of the Lord Himself. By donating it, one accrues countless spiritual merits, and the individual attains the divine abode of Goloka Dhama.”
He continued, “At the conclusion of the worship, one should humbly seek forgiveness from the Lord, praying: ‘O Lord! If any errors or omissions have occurred during my worship, please graciously rectify and complete them.’ By the grace of Lord Achyuta, all deficiencies are made whole.”
Subsequently, after bidding farewell to the Brahmins, one should partake of the Prasad (sanctified food) together with one’s family. During the night, one should keep a vigil (*jagaran*), once again engaging in the remembrance and worship of the Lord.
In conclusion, Sage Valmiki said, “O King! Any man or woman who observes the Udyapan (concluding ceremony) of Purushottam Month with such faith and strict adherence to scriptural rites attains happiness, prosperity, and good fortune throughout their entire life. All their sins are absolved, and ultimately, along with their ancestors, they attain the Lord’s supreme abode—Goloka.”
Upon hearing this, King Dridhadhanva was overjoyed and resolved that he would undoubtedly observe the vow (*Vrata*) of Purushottam Month and perform its concluding ceremony in accordance with these prescribed rites.
Sage Valmiki spoke: “O King! I shall now narrate to you, in the form of a sacred tale, the proper procedure for the ‘relinquishing of vows’ (Niyam-Tyag) that is to be performed at the conclusion of the Purushottam Month vow.”
King Dridhadhanva began to listen with profound reverence.
The Sage continued, “O King! Once the vow of Purushottam Month has been successfully completed, one must formally and ritually relinquish—or conclude—the specific vows and disciplines (Niyamas) that the devotee had undertaken and observed throughout the entire month. This act of relinquishing is just as vital and significant as the actual observance of the vow itself.”
He further explained, “A person who has observed the *Nakta-vrata* (the vow of eating only once at nightfall) should, at the conclusion of the observance, feed the Brahmins and offer a donation of gold. As for the one who, on the day of Amavasya (the New Moon), [relinquishes] the vow regarding food…”
Shri Narayana spoke, “O Narada! When the judgment regarding the sins of that greedy, miserly Brahmin was delivered in the court of Dharmaraja, Chitragupta commanded his messengers: ‘Let him first enter the realm of spirits to suffer the consequences of his deeds, and thereafter, let him assume the body of a monkey.'”
The messengers of Yama carried out these orders precisely. That miserly Brahmin first became a wandering spirit and roamed through a desolate, terrifying forest. Tormented by hunger and thirst, he endured immense suffering. Having fully expiated the fruits of his past actions, he was subsequently born into the species of a monkey.
He was born upon a magnificent mountain, where lay a sacred pool filled with cool, pristine water—a site known as ‘Mrigatirtha.’ This pilgrimage site was held in such high sanctity that even the gods would descend to bathe there. It is said that, out of fear of the demons, the gods once assumed the forms of deer (*Mriga*) to bathe in that very pool; hence, it acquired the name Mrigatirtha.
However, the life of that monkey was fraught with extreme misery. He suffered from a dreadful affliction of the mouth, rendering him unable to consume any food. He would pluck fruits from the trees, yet remain unable to eat them, causing the fruits to fall uselessly to the ground. Writhing in the throes of hunger and thirst, he wandered aimlessly from place to place.
Time passed, and one day, by a divine coincidence, the holy month of *Purushottama* arrived. Even during this auspicious period, the monkey remained tormented by disease, hunger, and agony.
One day, parched with thirst, he managed to reach the edge of that sacred pool; yet, due to his extreme physical weakness, he was unable to even drink the water. He struggled to climb up and down the trees nearby until, utterly exhausted, he finally collapsed beside the pool.
For four consecutive days, commencing from the Dashami (tenth lunar day), the monkey lay rolling and writhing within the waters of that pool. In doing so, his body was repeatedly cleansed and sanctified by the touch of that holy water.
On the fifth day, at the hour of noon, he breathed his last upon the very banks of that sacred pool.
The instant he cast off his mortal coil, a wondrous miracle occurred: the body of that sinful monkey was instantly transformed into a divine, celestial form. He appeared in a radiant, divine form—dark-complexioned like a blue lotus, clad in yellow garments, and adorned with jewels.
At that very moment, a celestial chariot appeared there, within which Gandharvas were singing, Apsaras were dancing, and melodious instruments were playing.
Beholding this divine spectacle, he stood awestruck and pondered to himself, “I was an egregious sinner; I performed no meritorious deeds whatsoever. How, then, have I attained such divine bliss?”
Just then, the Lord’s messengers arrived and, with folded hands, spoke to him humbly: “O noble soul! During the holy month of Purushottam, you bathed in this sacred pilgrimage site—albeit unknowingly. Through the power of that act alone, all your sins have been absolved. This celestial chariot is the fruit of that very merit.”
Upon hearing this, he was filled with both wonder and joy.
When that sinful, miserly Brahmin cast off his ape-like body and assumed a divine form, the Lord’s messengers, named Punyashil and Sushil, addressed him, saying, “O noble soul! Why do you tarry now? Come, let us escort you to Goloka, where one attains the direct, personal presence of Lord Purushottam.”
Hearing this, Kadarya spoke with profound humility: “O Lords! Throughout my entire life, I committed countless sins. How could a sinner such as I attain salvation? What meritorious deed did I perform to merit this divine body and access to this exalted realm?” Then, smiling gently, the messengers of Hari spoke: “O Kadarya! This is indeed the wondrous power of the Purushottam month. Out of sheer ignorance, you performed great penance during this sacred month.
Afflicted by a mouth ailment, you unknowingly observed a fast. You plucked fruits from the trees and cast them upon the ground, thereby satisfying the hunger of other living beings; thus, this act transformed into an act of selfless benevolence. Enduring hunger, thirst, cold, and scorching heat, you underwent rigorous asceticism. And above all, for several days, you remained immersed in the waters of that holy pilgrimage site, thereby accruing the spiritual merit of ritual bathing. Thus, without even realizing it, you performed such a magnificent vow—one that has utterly annihilated all your sins.”
Upon hearing this, Kadarya was filled with a mixture of astonishment and ecstasy. He offered his obeisances to the holy site, the mountain, the forest, and the trees, and with profound humility, he ascended the celestial chariot. The gods showered flowers from the heavens, the Gandharvas sang divine melodies, and the Apsaras began to dance. In this manner, he attained the supreme, blissful realm of Goloka—a realm where there is neither sorrow nor any fear of birth and death.
Subsequently, Sage Narada addressed the Lord: “O Lord! You have expounded upon the duties to be performed during the morning hours; now, I humbly request You to instruct us on how a human being ought to conduct themselves during the day and the night.”
Thereupon, imparting the teachings of Grihastha Dharma (the duties of a householder), Sri Narayana declared that a person must perform the Sandhya rituals, *Tarpan* (ancestral oblations), and the Pancha Mahayajnas (the five great sacrifices). One should revere a guest as a deity and accord them a warm welcome; furthermore, one should offer food to mendicants and celibate students before partaking of it oneself. One should consume one’s own meals in a state of purity and with self-discipline. After eating, one should engage in the remembrance of the Lord, the study and listening of scriptures, and deep introspection.
In the evening, one should perform the Sandhya-Vandana rituals, engage in Japa (mantra recitation), and conduct the sacred fire ritual; and at night, having conducted oneself righteously throughout the day, one should retire for rest.
In conclusion, Sri Narayana affirmed that non-violence, truthfulness, compassion, charity, and self-restraint constitute the fundamental pillars of Grihastha Dharma. Whosoever faithfully adheres to these principles is, indeed, a truly righteous soul—one who attains the ultimate spiritual welfare in this very life. Thus, this tale illustrates that the influence of Purushottam Maas is so profound that even a small act of virtue, performed unknowingly, can guide a human being onto the path of salvation.
In this manner, merely by the act of bathing—performed unknowingly during Purushottam Maas—that sinful and miserly Brahmin was liberated from the existence of a monkey and attained the celestial realm.
With deep humility, Sage Narada asked Lord Narayana, “O Lord! You have already expounded upon the glory of chaste and devoted wives; now, please describe their characteristics in detail.” Hearing this, Lord Narayana smiled and replied, “O Narada! Listen, for I shall now describe to you the virtues of a truly devoted wife.”
He stated that a truly devoted wife is one who regards her husband as her Supreme Deity. Whether her husband is handsome or homely, wealthy or poor…
Whether her husband is wealthy or poor, learned or unlearned, she maintains an attitude of reverence, service, and devotion toward him in every circumstance. She honors her husband through her thoughts, words, and deeds and never employs harsh language.
The Lord further explained that such a woman keeps her mind under strict control. She is not attracted to any other man, nor is she swayed by any form of temptation. Her fidelity is so unwavering that she dedicates her entire life solely to sharing in her husband’s joys and sorrows. She rejoices when her husband is happy and feels deep sorrow herself when he is in distress.
The life of a devoted wife is characterized by immense propriety and discipline. She manages household affairs with efficiency, serves her in-laws, and maintains an atmosphere of love and peace within the family. Through her conduct, she transforms her home into a paradise. Welcoming her husband with respect upon his return, serving him meals on time, and speaking to him with gentle words are qualities that are intrinsic to her very nature.
Lord Narayana also noted that such a woman exercises extreme caution in her conduct. She refrains from frivolous jesting, anger, envy, and self-indulgence. Should her husband travel away from home, she prays for his well-being and leads a life of simplicity during his absence.
He also prescribed guidelines for pregnant women, stating that they should always remain pure, cheerful, and self-disciplined to ensure the birth of virtuous offspring. Similarly, for a widow, a life of self-restraint, spiritual practice, and simplicity was deemed the most meritorious path.
Lord Narayana concluded by saying, “O Narada! In this world, there is no deity for a woman equal to her husband. It is through her husband’s happiness that a woman attains joy, prosperity, progeny, and renown. A woman who faithfully upholds her sacred duty not only enjoys happiness in this life but also attains an exalted station in the afterlife.”
Suta Ji spoke: “O learned Brahmins! When Sage Narada heard the wondrous exposition on the virtues of a devoted wife (*Pativrata Dharma*), a new curiosity arose within his heart. With great humility, he asked Lord Narayana: ‘O Lord! You have expounded upon the significance of various forms of charity, yet you have declared the donation of a bronze vessel (*Samput*) to be the most supreme. Please, in your kindness, explain the mystery behind this in detail.'”
Pleased by his inquiry, Lord Narayana replied: “O Narada! In ancient times, Mother Parvati herself once observed the sacred vow (*Vrata*) of Purushottam Maas. Upon the conclusion of her observance, she asked Lord Shiva, “Which act of charity is considered the most excellent for the successful completion of this vow, so that I may attain its full spiritual fruit?”
Thereupon, after entering into deep meditation, Lord Shiva gave his reply: “O Parvati! The month of Purushottam is of such immense greatness that, in its presence, all other forms of charity become secondary. For the perfect fulfillment of this vow, the specific ritual of ‘Samput Dana’ (the donation of a sacred vessel) has been prescribed. The donation of a vessel symbolizing the entire cosmos is, in reality, an extremely rare feat; therefore, as a practical alternative, one should craft a bronze vessel, place thirty *Malpuas* (sweet pancakes) inside it, worship it according to the prescribed rituals, and then offer it to a worthy Brahmin. Furthermore, if one possesses the means to do so, the donation of thirty such vessels is considered to be the most meritorious act.”
Upon hearing these words from Lord Shiva, Mother Parvati was filled with immense joy; she then performed that very act of charity with deep faith and devotion, thereby bringing her sacred vow to its perfect conclusion.
Hearing this narrative, Sage Narada’s heart overflowed with devotion. He exclaimed, “O Lord! I am now fully convinced that the month of Purushottam Maas stands supreme among all spiritual disciplines and practices.” “The mere act of listening to this account destroys a human being’s sins; therefore, for one who observes it with faith and according to the prescribed rituals, the magnitude of their accumulated merit is simply beyond description.”
Suta Ji further states that those who, despite being born on this sacred land of Bharatavarsha, fail to observe this holy Purushottam Month remain trapped in a perpetual cycle of suffering throughout their lives. Therefore, during this month, it is of utmost importance to speak the truth, practice charity, honor Brahmins, and engage in the devotional worship of the Lord.
During this month, one should specifically focus on meditating upon and worshipping Lord Krishna. Remembering Lord Purushottam—the Dark-complexioned One, clad in yellow garments, the Flute-bearer, accompanied by Radhika—alleviates all of a person’s afflictions.
Suta Ji also affirmed that listening to, reciting, or transcribing this account of the month’s glory is immensely fruitful. One who transcribes this text, adorns it reverently, and offers it as a gift to a Brahmin redeems their entire lineage and attains the rare and exalted realm of Goloka Dhama. Indeed, even the mere act of listening to a single verse of this narrative possesses the power to obliterate grave sins.
Upon hearing this divine narrative, all the sages and seers of Naimisharanya were filled with immense joy. They extolled the greatness of Suta Ji and bestowed upon him their blessings, praying that he might forever continue to propagate the sacred narratives of the Lord in this very manner.
Thus, the glory of this Purushottam Month is akin to that of the *Kalpavriksha*—the wish-fulfilling tree. Whosoever takes refuge in it with faith attains all their desired fruits and, ultimately, reaches the divine abode of the Lord.
In the sacred traditions of Sanatan Dharma, Purushottam Maas holds an exceptionally exalted and auspicious place. This holy month is considered a rare opportunity to receive the special grace of Lord Shri Hari.
In Sanatan Dharma, the full moon day is considered extremely sacred and virtuous. This day is especially fruitful for worshipping Lord Vishnu and Goddess Lakshmi. When this full moon falls in the Purushottam month, or Adhik Maas, its significance increases manifold.
This Purshottam Ekadashi is dedicated to Lord Vishnu and, due to its occurrence in the Adhik Maas (extra monthly period), is considered extremely rare and fruitful.
