According to distinctions between Smārta (ritual and social duty) and Paramārtha (ultimate spiritual realisation), the Vedic Ārya śāstras are divided into two parts. Those who are eligible for the Smārta division naturally do not possess a taste for the śāstras concerning the supreme goal (paramārtha). A human being’s judgment, conclusions, actions, and objective in life are formed in accordance with his respective inclination.

The Smārtas place greater faith in śāstras that align with their personal inclinations. Since they lack the requisite qualification for paramārtha-śāstra, the corresponding state also not manifest in them. Providence is the creator of such divisions. Thus, there is undoubtedly a profound purpose behind this on the part of the Creator of the universe.

As far as we have been able to ascertain, this is the objective – only by remaining firmly situated in one’s own respective eligibility (adhikāra) does a jīva make gradual progress. As soon as one deviates from one’s proper eligibility, falldown occurs. Human beings attain two types of eligibility – eligibility for karma and eligibility for bhakti, in accordance with their respective deeds. For as long as a human being possesses eligibility for karma, up to that point the Smārta path is beneficial for him. When, having transcended eligibility for karma, he enters eligibility for bhakti, then a taste for the path of paramārtha naturally arises in him. For this very reason, Providence has made the śāstras twofold, divided into Smārta and Paramārtha.

Smārta–śāstras have prescribed many kinds of rules and regulations in an effort to cause human beings to always attain steadfastness eligibility in karma. Indeed, in order to give special emphasis to those rules and regulations, they have in many places expressed indifference toward the paramārtha-śāstra. In reality, although śāstra is one, it appears in two different ways to people. Without steadfastness in one’s proper qualification, there is no welfare for the jīva. Hence, the śāstra appears to be twofold, divided into Smārta and Paramārtha.

Dividing the year into twelve parts, the smārta-śāstras have prescribed all virtuous and prescribed acts for the twelve months. When all the duties pertaining to varṇāśrama were divided among the twelve months, then the extra month (adhi-māsa) became a month devoid of karmic observances. There is no prescribed meritorious acts in the extra month. In order to keep the lunar months and the solar months in agreement, one month has to be added every thirty-two months. *

*Śrī Sūrya-siddhānta states:

ṣaḍ-vahni-tri-hutāśāṅka-tithi-sādhi-sāmakāḥ
kha-catuṣka-samudrāṣṭi-kupañca-ravi-māsakāḥ

In one Mahā-yuga there are 1,593,336 extra months (adhimāsas) and 51,840,000 solar months (ravi-māsas). Therefore, according to the solar reckoning, one extra month occurs after every 32.164 months.

That month is called Adhimāsa. The Smārtas have rejected Adhimāsa, calling it mala-māsa (‘the impure month’). Giving it names such as malimluca (‘the spoilt month’) and malina-māsa (‘unclean month’), they have described Adhimāsa as contemptible.

On the other hand, the supremely worshipful Paramārtha-śāstras declare Adhimāsa to be the highest and most excellent for activities pertaining to the supreme spiritual goal. Life is temporary. No portion of life should be spent in vain. It is the duty of the jīva to remain always, at every moment, engaged in hari-bhajana. Therefore, it is the confidential endeavour of the Paramārtha-śāstras that the Adhimāsa, which occurs every third year, should also become suitable for hari-bhajana.

Again, when the karmīs came to regard that month as devoid of all pious works then, for the deliverance of all jīvas, the Paramārtha-śāstras determined that period to be especially suitable for bhajana. The Paramārtha-śāstras say, “O jīva! Why do you become negligent in hari-bhajana during Adhimāsa? This month has been established as the foremost of all by Śrī Golokanātha Himself. Indeed, this month is superior even to the highly sacred and greatly meritorious months such as Kārttika, Māgha, and Vaiśākha. During this month, worship Śrī Śrī Rādhā-Kṛṣṇa with special devotional observances. All attainments will be achieved.”

The glories of Adhimāsa are described in the thirty-first chapter of the Bṛhan-Nāradīya Purāṇa. Reflecting upon the lordship of the twelve months and his own humiliation, Adhimāsa, in great distress, went to Vaikuṇṭha and related his sorrow to Śrī Nārāyaṇa. The Vaikuṇṭha-pati, showing mercy, took Adhimāsa with Him and went to Goloka, where He appeared before Śrī Kṛṣṇa. Hearing the lament of Malamāsa, Śrī Kṛṣṇa became softened with compassion and said:

aham etair yathā loke prathitaḥ puruṣottamaḥ
tathāyam api lokeṣu prathitaḥ puruṣottamaḥ
asmai samarpitāḥ sarve ye guṇamayi saṁsthitāḥ
mat-sādṛśyam-upāgamya māsānāmadhipo bhavet
jagat-pūjyo jagat-vandyo māso ’yaṁ tu bhaviṣyati
sarve māsāḥ sakāmāś ca niṣkāmo ’yaṁ mayāḥ krtaḥ
akāmaḥ sarvakāmo vā yo ’dhimāsaṁ prapūjayet
karmāṇi bhasmasāt krtvā mām evaiṣyaty asaṁśayam
kadācin-mama bhaktanām aparādheti gaṇyate
puruṣottama-bhaktānāṁ nāparādhaḥ kadācana
ya etasmin-mahā mūḍhā japa-dānādi-varjitāḥ
sat-karma-snāna-rahitā deva-tīrtha-dvija-dviṣaḥ
jāyante durbhagā duṣṭāḥ para-bhāgyopajīvanaḥ
na kadācit sukhaṁ teṣāṁ svapne ’pi śaśa-śṛṅgavat
yenāham arccito bhaktyā māse ’smin puruṣottame
dhana-putra-sukhaṁ bhuṅktvā paścād-goloka-vāsabhāk

Śrī Kṛṣṇa said: “O Lord of Ramā (Lakṣmī)! Just as I am renowned in this world as Puruṣottama, so too this Adhimāsa shall become renowned among people as Puruṣottama. All the qualities that reside in Me have been bestowed upon this month. Becoming like Me, this Adhimāsa has become the lord of all other months. This month is worshipable by the world and revered by the world. All other months are associated with material desires (sakāma), whereas this month is desireless (niṣkāma). Whoever worships this month, whether free from material desires or possessed of all desires, burns up all karma and attains Me. My devotees may occasionally commit an offence, but the devotees of this Puruṣottama Month will never commit offence. Those greatly deluded fools who, during this Adhimāsa, abandon japa, charity, and similar practices; who neglect pious acts and sacred bathing; and who bear hostility toward the devas, holy places, and the brāhmaṇas – such wicked, unfortunate persons, living upon the good fortune of others, do not obtain even the slightest happiness, not even in dreams. But one who worships Me with devotion during this Puruṣottama Month enjoys happiness in the form of wealth, children, and other blessings, and ultimately becomes a resident of Goloka.”

In connection with the glories of Puruṣottama Month, many Purāṇic narratives are related. In a previous birth, Draupadī was the daughter of the sage Medhā. Although she heard the glories of Puruṣottama Month as spoken by Durvāsā, she neglected that month. As a result, she suffered in that birth, and in her birth as Draupadī she came under the authority of five husbands. By the instruction of Śrī Kṛṣṇa, the Pāṇḍavas and Draupadī attained deliverance. It is said:

evaṁ sarveṣu tīrtheṣu bhramantaḥ pāṇḍunandanāḥ
puruṣottama-māsādya-vrataṁ cerur vidhānataḥ
tadante rājyam atulam avāpur gata-kaṇṭakam
pūrṇe caturdaśe varṣe śrī kṛṣṇa-kṛpayā mune

“Thus, while wandering through all the holy places, the sons of Pāṇḍu observed the vow of Puruṣottama Month according to the prescribed regulations. Thereafter they obtained an incomparable kingdom, free from all thorns (obstacles and enemies), and at the completion of the fourteenth year, O sage, this came about by the mercy of Śrī Kṛṣṇa.”

The greatness of Puruṣottama Month is described in particular detail in the account of King Dṛḍhadhanvā and the narrative of his previous birth. The vrata procedure that the sage Vālmīki explained in response to the questions of Dṛḍhadhanvā was later heard by Nārada from Nara-Nārāyaṇa Ṛṣi at Badarikāśrama.

Just as the Dharma-śāstras prescribe the daily duties (āhnika-vidhi) of a brāhmaṇa, so they have also prescribed the duties of a servant of Puruṣottama beginning from the brāhma-muhūrta. Concerning the rules for bathing during the sacred Puruṣottama Month, it is stated as follows:

samudragā nadī-snānam-uttamaṁ parikīrtitam
vāpī-kūpa-taḍāgeṣu madhyamaṁ kathitaṁ budhaiḥ
gṛhe snānaṁ tu sāmānyaṁ gṛhasthasya prakīrtitam

Bathing in a river that flows to the ocean is declared to be the highest. Bathing in reservoirs, wells, and ponds is said by the wise to be of intermediate merit. Bathing at home is described as ordinary for a householder.

One who follows the vow of Śrī Puruṣottama takes bath thus:

sapavitreṇa hastena kuryād ācamana-kriyām
ācamya tilakaṁ kūryād-gopī-candana-mṛt-snayā
ūrdhva-puṇḍra mṛjuṁ saumyaṁ daṇḍākāraṁ prakalpayet
śankha-cakrādikaṁ dhāryaṁ gopī-candana-mṛt-snayā

With a hand decorated with a pavitra (ring of kuśa grass), one should perform the act of ācamana. Having completed ācamana, one should apply tilaka with gopī-candana clay. One should form the ūrdhva-puṇḍra straight, pleasing, and rod-shaped. Marks such as the conch and discus should also be worn with gopī-candana.

The worship of Śrī Kṛṣṇa is the prescribed duty during the month of Śrī Puruṣottama, as stated:

puruṣottama-māsasya daivataṁ puruṣottamaḥ
tasmāt sampūjayed bhaktyā śraddhayā puruṣottamam

“Vālmīki said: ‘O Dṛḍhadhanvā! Puruṣottama Śrī Kṛṣṇa Himself is the presiding Deity of Puruṣottama Māsa. Therefore, during that month, you should worship Puruṣottama Kṛṣṇa every day with devotion and reverence, offering sixteen items.’”

It is said, ṣoḍaśopacāraiś ca pūjayet puruṣottamam – “The worship of the Divine Couple Śrī Śrī Rādhā-Kṛṣṇa is one’s prescribed duty.”

Therefore:

āgaccha deva deveśa śrī kṛṣṇa puruṣottama
rādhayā sahitaś cātra gṛhāṇa pūjanaṁ mama

Come, O Lord, O Lord of lords, Śrī Kṛṣṇa Puruṣottama. Together with Śrī Rādhā, please accept my worship here.

The regulations that are to be observed during Śrī Puruṣottama Māsa have been described by Vālmīki as follows:

haviṣyānnaṁ ca bhuñjīta prayataḥ puruṣottame
godhūmāḥ śālyāḥ sarvāḥ sitā mudgā yavāstilaḥ
kalāya-kaṅgunī-vārā vāstukaṁ hilmocikā
ādrakaṁ kāla-śākañ ca mūlaṁ kañdañca karkaṭīṁ
rambhā saiñdhava-sāmudre lavaṇe dadhi-sarpiṣī
payo ‘nudhṛt-sārañ ca panasāmra-haritakī
pippalī-jīrkañcaiva nāgaraṁ caiva tintiḍī
kramukaṁ lavalī-dhātrī phalānya guḍa maikṣavaṁ
ataila-pakvaṁ munyo haviṣāṁ pravadanti ca
haviṣya-bhojanaṁ nṛṇām upavāsasaṁ viduḥ
sāmiṣāṇi ca māṁsaṁ ca kṣaudraṁ sauvīrakaṁ tathā
rājamāṣādikaṁ caiva rājikāṁ mādakaṁ tathā
dvidalaṁ tila-tailaṁ ca tathānnaṁ śālya-dūṣitam
bhāva-duṣṭaṁ kriyā-chiṣṭaṁ śabda-duṣṭaṁ ca varjayet
parānnaṁ ca para-drohaṁ para-dāra-gamanaṁ tathā
tīrthaṁ vinā prayāṇaṁ ca paradeśaṁ parityajet
deva-veda-dvijānāṁ ca guru-go-vratināṁ tathā
strī-rāja-mahatāṁ nindāṁ varjayet puruṣottame
prāṇy-aṅga-māmiṣaṁ cūrṇaṁ phale jaṅgīra-mānibham
dhānye masūrikā proktā amlaṁ paryuṣitaṁ tathā
ajā-go-mahiṣī-dugdhād anya-dugdhādi cāmiṣam
dvija-krīta-rasāḥ sarve lavaṇaṁ bhūmijaṁ tathā
tāmra-pātra-sthitaṁ gavyam jalaṁ carmaṇi saṁsthitam
ātmārthaṁ pācitaṁ cānnam āmiṣaṁ tad budhaiḥ smṛtam
brahmacaryam adhaḥ-śayyāṁ patrāvalyāṁ ca bhojanam
caturtha-kāle bhuñjīta prakuryāt puruṣottame
rajasvalāṁ tyajed nityaṁ patitaiḥ vrātyakaiḥ saha
dvija-dviḍ-veda-bāhyaiś ca na vadet puruṣottame
ebhir dṛṣṭaṁ ca kākaiś ca sūtakānnaṁ ca yad bhavet
dvipācitaṁ ca dagdhānnaṁ naiva bhakṣyet puruṣottame
palāṇḍuṁ laśunaṁ mustāṁ chatrākaṁ gṛñjanaṁ tathā
nālikaṁ mūlakaṁ śīghraṁ varjayet puruṣottame
yad dravyaṁ varjayet kiñcit puruṣottama-tuṣṭaye
tat punar brāhmaṇe dattvā bhakṣayet sarvadā hi
kuryād etāṁś ca niyamān vratī kārttika-māghayoḥ
puṇye’hni prātar utthāya kṛtvā paurāṇikīḥ kriyāḥ
gṛhṇīyān niyamaṁ bhaktyā śrī-kṛṣṇaṁ hṛdi smaran
upavāsaṁ vā naktaṁ vā eka-bhuktaṁ ca bhūpate
ekaṁ ca niścayaṁ kṛtvā vratam etat samācaret
śrīmad-bhāgavataṁ bhaktyā śrotavyaṁ puruṣottame
tat-puṇyaṁ vacasā vaktuṁ vidhātāpi na śaknuyāt
śālagrāmārcanaṁ kāryaṁ māse śrī-puruṣottame
etan māsa-vrataṁ rājan śreṣṭhaṁ kratu-śatād api
kratūn kṛtvāpnuyāt svargaṁ golokaṁ puruṣottame
pṛthivyāṁ yāni tīrthāni kṣetrāṇi sarva-devatāḥ
tad-dehe tāni tiṣṭhanti yaḥ kuryāt puruṣottamam
kartavyaṁ dīpa-dānaṁ ca puruṣottama-tuṣṭaye
tila-tailena kartavyaṁ sarpiṣā vaibhave sati
tayor madhye na kiñcit syāt kānane vasato ‘dhunā
iṅgudī-bīja-tailena dīpaḥ kāryas tvayānagha
yogo jñānaṁ tathā sāṅkhyaṁ tantrāṇi sakalāny api
puruṣottama-dīpasya kalāṁ nārhanti ṣoḍaśīm

“One observing the Puruṣottama-vrata should subsist on haviṣyānna. Wheat, rice, mung beans, barley, sesame, peas, kāṅganī grain, wild rice, vāstuka greens, hilamocikā greens, ginger, dark leafy vegetables, radish, roots and tubers, cucumber, banana, rock salt and sea salt, yogurt, ghee, milk products, jackfruit, mango, harītakī, long pepper, cumin, dry ginger, tamarind, areca nut, custard apple, āmalakī fruit, sugar and sugar-candy derived from sugarcane, and foods cooked without oil are all considered suitable haviṣya foods. Fasting and living on haviṣyānna are regarded as producing the same spiritual result. All varieties of fish, meat, honey, jujube fruit, certain gourds, mustard, and all intoxicants should be abandoned. Split pulses such as chickpeas, sesame oil, impure or gritty food, food contaminated by impure intention, improper preparation, or improper circumstances should also be rejected. One should avoid eating food cooked by others, harming others, associating with another’s spouse, unnecessary travel to distant lands, and journeys abroad except for pilgrimage. During Puruṣottama Māsa one should refrain from criticising the Devas, the Vedas, one’s guru, cows, those observing vows, women, kings, and sādhus. Substances derived from the bodies of animals are considered impure. Among fruits, jambīra (a kind of lemon or citron) is counted as unsuitable. Among grains, masūra lentils and stale food are considered improper. Milk other than that of goats, cows, and buffaloes is regarded as unsuitable. Certain salts, milk products stored in copper vessels, water stored in leather containers, and food cooked merely for one’s own enjoyment are also considered impure according to the vrata regulations. Celibacy, sleeping on the ground, eating from leaf plates, and eating only during the fourth part of the day are praised during Puruṣottama Māsa. One should avoid intimate association with menstruating women, Mlecchas, fallen persons, outcastes, haters of brāhmaṇas, and those opposed to the Vedas. Food seen or contaminated by such persons, food touched by crows, food connected with birth or death impurity, twice-cooked food, and burnt food should not be eaten. Onions, garlic, mustā, mushrooms, carrots, certain leafy vegetables, particular roots, and drumstick should also be avoided. After Puruṣottama Māsa has passed, those items that were given up may be consumed again after first giving them to a brāhmaṇa. Similar regulations may be observed during Kārttika and Māgha. Rising early in the morning, completing one’s daily duties, and remembering Śrī Kṛṣṇa with devotion in the heart, one should undertake these observances. The vow is of three kinds: complete fasting, eating haviṣyānna only at night, or eating once daily. One should choose whichever form is appropriate and then observe the vow with determination. During Puruṣottama Māsa one should hear the Śrīmad Bhāgavatam with devotion. Even the Creator cannot fully describe the merit obtained from hearing the Bhāgavata. Devotees should worship the Lord in the form of the śālagrāma-śilā. This vow is superior even to Vedic sacrifices, for sacrifices may grant heaven, whereas the observer of Puruṣottama-vrata carries within his body all holy places, sacred fields, and deities. One should offer lamps for the pleasure of Puruṣottama. If one has sufficient means, a ghee lamp should be offered; otherwise a lamp fuelled with sesame oil is prescribed. O Maṇigrīva! During your forest exile, ghee and sesame oil may not be available. Therefore offer a lamp with iṅgudī oil.” The merit of offering a lamp during Puruṣottama Month surpasses that of Aṣṭāṅga-yoga, brahma–jñāna, Sāṅkhya philosophy, and all tantric practices; none of these equal even one-sixteenth of its glory.”

Concerning the formal conclusion of this vow, Vālmīki said:

“O King! The concluding ceremony of this vow should be performed during Puruṣottama Month on the fourteenth (caturdaśī), ninth (navamī), or eighth (aṣṭamī) lunar day of the dark fortnight (kṛṣṇa-pakṣa). Having invited pure and devoted brāhmaṇas, one should perform the concluding rites with a concentrated mind. One should construct a beautiful sarvatobhadra maṇḍala according to the fivefold meditative prescriptions. Four water pots (kalaśas) should be placed upon it, and on all four sides auspicious coconuts should be arranged as symbols of prosperity and fulfilment. The four Vyūhas should be established with betel leaves wrapped in fine cloth. Śrī Śrī Rādhā-Mādhava should be installed together with the kalaśas. A Vaiṣṇava ācārya learned in the Vedas and Vedāṅgas should be respectfully received. After reciting the mantras of the four Vyūhas, four lamps should be lit in the four directions. Thereafter, together with one’s wife, one should offer arghya with faith and devotion, accompanied by coconuts and other offerings.”

Arghya-mantra:

deva-deva namas tubhyaṁ purāṇa-puruṣottama
gṛhāṇārghyaṁ mayā dattaṁ rādhayā sahito hare

O God of gods, obeisance unto You, O ancient Puruṣottama. O Hari, together with Rādhā, please accept this arghya offered by me.

Then one should offer obeisance while reciting the following mantra:

vande nava-ghana-śyāmaṁ dvibhujaṁ muralī-dharam
pītāmbara-dharaṁ devaṁ sarvābhaṁ puruṣottamam

I bow to Puruṣottama, dark like a fresh rain-cloud, two-armed, holding the flute, clad in yellow garments, the radiant Lord.

Thereafter, one should perform a homa with sesame seeds and then conduct nīrājana (ārati).

The nīrājana-mantra is as follows:

nīrājayāmi deveśaṁ indīvara-dala-cchavim
rādhikā-ramaṇaṁ preyaṁ koṭi-kandarpa-sundaram

I perform ārati to the Lord of lords, whose complexion resembles the petals of a blue lotus; the beloved of Rādhikā, whose beauty surpasses that of millions of Kāmadevas.

The dhyāna–mantra is:

antar-jyotir-anasta-ratna-racite siṁhāsane saṁsthitam
vaṁśī-nāda-vimohita-vraja-vadhū-vṛndāvane sundaram
dhyāyed rādhikayā sakauṣṭubha-maṇi-pradyotitorasthalam
rājad-ratna-kirīṭa-kuṇḍala-dharaṁ pratyagra-pītāmbaram

One should meditate upon the beautiful Lord seated upon a lion-throne fashioned of endless celestial jewels and illuminated from within; enchanting the maidens of Vraja with the sound of His flute in Vṛndāvana; accompanied by Rādhikā; His chest shining with the Kaustubha jewel; adorned with a resplendent jewel-studded crown and earrings; and dressed in fresh yellow garments.

After meditating in this way, one should offer puṣpāñjali and recite the following prayer of obeisance:

naumi nava-ghana-śyāmaṁ pīta-vāsasam acyutam
śrīvatsa-bhāsitoraskaṁ rādhikā-sahitaṁ harim

I bow to Hari, dark like a fresh raincloud, clad in yellow garments, the infallible Lord, whose chest is adorned with the Śrīvatsa mark, and who is accompanied by Rādhikā.

Thereafter, one should present the full ceremonial offering (pūrṇa-pātra) to a brāhmaṇa and offer dakṣiṇā to the ācārya. Further gifts should then be distributed. At this point, the text prescribes giving a copy of the Śrīmad Bhāgavatam to a qualified devotee-brāhmaṇa. Covered bronze vessels should also be given in charity to the brāhmaṇas.

Afterward, the brāhmaṇas should be fed sweet rice prepared with ghee. Then food should be distributed to all, and one should partake of the meal together with relatives and associates. Having completed the udyāpana ceremony, one may conclude the special regulations of the vow.

The text further states that all the rules and regulations previously described regarding the Śrī Puruṣottama-vrata are to be observed by all righteous and religious persons devoted to dharma.

At the conclusion of the text (the Nāradīya Purāna), Śrī Sūta Gosvāmī spoke the following to the assembled ṛṣis at Naimiṣāraṇya:

bhārate ye narāḥ puṁsaḥ puruṣottamam uttamam
na sevante na śṛṇvanti gṛha-saṅgā narādhamāḥ
gatāgataṁ bhajante ’tra durbhāgā janma-janmani
putra-mitra-kalatrāpta-viyogād duhkha bhāginaḥ
asmin māse dvija śreṣṭhā nāsacchāstrāny udāharet
na svapet para-śayyāyāṁ nālapet vitathaṁ kvacit
parāpavādān na bruyān na kathancit kadācana
parānnanca na bhunjīta na kurvīta parakriyām
vittaśāṭhyam akurvāṇo dānaṁ dadhyād dvijātaye
vidyamāne dhane śāṭhyam kurvāṇo rauravaṁ vrajet
dine dine dvijendrāya dattvā bhojanam-uttamam
divasasyāṣṭame bhāge vratī bhojanam ācaret
indradyumnaḥ śatadyumno yauvanāśvo bhagīrathaḥ
puruṣottamam ārādhya yayur bhagavadantikam
tasmāt sarva prayatnena saṁsevyaḥ puruṣottamaḥ
sarva sādhanataḥ śreṣṭhaḥ sarvārtha phala-dāyakaḥ
govardhana-dharaṁ vande gopālaṁ gopa-rūpiṇam
gokulotsavam-īśānaṁ govindaṁ gopikā-priyam
kauṇḍinyena purā proktam imaṁ mantraṁ punaḥ punaḥ
japan-māsaṁ nayed bhaktyā puruṣottamam-āpnuyāt
dhyāyen-navaghana-śyāmaṁ dvibhujaṁ muralīdharam
lasat pīta-paṭaṁ ramyaṁ sa-rādhaṁ puroṣottamam
dhyāyam dhyāyam nayen-māsaṁ pūjayan puruṣottamam
evaṁ yaḥ kurute bhaktyā svābhiṣṭaṁ sarvam āpnuyāt

“Those fallen men, attached to domestic entanglements, who have taken birth in Bhārata, do not hear the account of the Śrī Puruṣottama-vrata and do not practice the vow. The unfortunate undergo birth, old age, and death, and suffer the sorrows arising from separation from children, friends, spouses, and dependents. Therefore, O best of the twice-born! During this Puruṣottama Māsa, do not engage in frivolous discussions of poetry, rhetoric, and other non-spiritual literature. Do not sleep in another’s bed, and do not spend time in talk concerning temporary worldly matters. Do not engage in slander or criticism of others. Do not eat food prepared by others, nor occupy yourself with worldly affairs that are meant for others. After setting aside wealth and provisions for charity, one should give generously to the brāhmaṇas. If a person possesses wealth yet acts miserly, such deceit becomes a cause for going to Raurava hell. Every day one should provide excellent meals to Vaiṣṇava brāhmaṇas. The observer of the vow should himself eat only at the prescribed time, namely the eighth division of the day. Kings such as Indradyumna, Śatadyumna, Yauvanā, and Bhagiratha attained proximity to the Lord through worship of Puruṣottama. One should serve Puruṣottama with every possible care. This service to Puruṣottama is superior to all other spiritual practices and bestows every desirable result. The sage Kaundinya repeatedly chanted the mantra beginning with govardhana-dharaṁ. By chanting that mantra with devotion during Puruṣottama Māsa, one attains Puruṣottama. One should pass the entire Puruṣottama Māsa constantly meditating upon Śrī Kṛṣṇa – dark like a fresh raincloud, two-armed, holding the flute, dressed in yellow garments – together with Śrī Rādhā. Whoever does so with devotion obtains all cherished aspirations.”

Seekers of paramārtha are of three kinds – self-established (sva-niṣṭha), established under another’s guidance (para-niṣṭhita), and independent or neutral (nirapekṣa). The practices described above are prescribed for the self-established paramārthī. Those devotees who are para-niṣṭhita are qualified to observe the Puruṣottama-vrata according to the regulations for Kārttika and Māgha vows as prescribed by their respective ācāryas. Nirapekṣa gurus, through exclusive bhakti, continually spend all the pure months engaged in hearing and chanting śrī-hari-nāma according to their ability, honouring Śrī Bhagavān’s prasāda. Concerning this, there is the statement of the Viṣṇu Rahasya quoted in the final instruction of the Hari-bhakti-vilāsa.

indriyārtheṣv-asaktānāṁ sadaiva vimalā matiḥ
paritoṣayate viṣṇuṁ nopavāso jitātmanaḥ

“Those whose consciousness has been purified by bhakti and who are detached from the objects of the senses possess minds that are naturally pure. Therefore they are self-controlled. At all times they satisfy Śrī Kṛṣṇa through their spontaneous bhakti. Fasting and similar observances cannot serve as a means of purifying their hearts.”

Thus, Śrī Sanātana Gosvāmī concludes his text with these words regarding the single-minded devotees:

evam ekāntināṁ prāyaḥ kīrtanaṁ smaraṇaṁ prabhoḥ
kurvatāṁ param-prītyā kṛtyam-anyan na rocate

bhāvena kenacit preṣṭhah śrī murter-anghri sevane
syād icchyaiṣāṁ svatantreṇa sva-rasanaiva tad-vidhiḥ

vihiteṣv eva nityeṣu pravartante svayaṁ hite
ityādy ekāntināṁ bhāti māhātmyaṁ likhitaṁ hi tat

“The smaraṇa and kīrtana of Śrī Kṛṣṇa are exceedingly dear to the one-pointed devotees of Kṛṣṇa. For the most part, they do not occupy themselves with other devotional limbs besides these two. They are so intensely eager to perform these two practices with supreme affection that all other duties fail to capture their interest. Their longing to serve Kṛṣṇa in a specific bhāva becomes powerful. consequently, with a measure of independence and in a way favourable to their own rasa, service to Kṛṣṇa becomes their rule of life. The various rules and regulations established by the ṛṣis do not bind the exclusive devotees with a sense of obligation to formal injunctions. Rather, a spontaneous inclination naturally operates within them. This is the glory of the exclusive devotees.”

This year the month of Āśvina is an Adhimāsa. The Adhimāsa begins on the 31st in the month of Bhādra at 59 ghaṭīs and 41 palas, and ends on the 30th of the month of Āśvina within 31 ghaṭīs and 36 palas.* According to their respective qualifications and dispositions – as sva-niṣṭha, para-niṣṭhita, or exclusive devotees – the devotees should engage in observing Śrī Puruṣottama Māsa.

Bhagavān Vrajanātha Śrī Kṛṣṇa is the presiding Lord of this month. Therefore Adhimāsa is dear to all devotees, because by providential arrangement, no pressure arising from karma-kāṇḍa intrudes during this month to obstruct bhakti.

*Translator’s Note: A ghaṭī is a unit of time which is approximately 24 minutes. Similarly, a pala is 24 seconds. Therefore, 59 ghaṭīs and 41 palas amounts to 23 hours 52 minutes 24 seconds after sunrise, and 31 ghaṭīs and 36 palas is 12 hours 38 minutes 24 seconds after sunrise.

(Śrī Puruṣottama Māsa Māhātmya – ‘The Glories of Śrī Puruṣottama Māsa’ by Ṭhākura Bhaktivinoda, was originally published in Sajjana Toṣaṇī, Vol.10, Issue 6, in 1898, and translated by Swami Bhaktivijñāna Giri).