तानेतान्मन्त्रान्यो वेद अपवित्रः पवित्रो भवति । अब्रह्मचारी सुब्रह्मचारी भवति । अगम्यागमनात्पूतो भवति । पतितसम्भाषणात्पूतो भवति । ब्रह्महत्यादिपातकैर्मुक्तो भवति । गृहं गृहपतिरिव देही देहान्ते परमात्मानं प्रविशति
tānetānmantrānyo veda apavitraḥ pavitro bhavati | abrahmacārī subrahmacārī bhavati | agamyāgamanātpūto bhavati | patitasambhāṣaṇātpūto bhavati | brahmahatyādipātakairmukto bhavati | gṛhaṃ gṛhapatiriva dehī dehānte paramātmānaṃ praviśati
«Whoever knows these mantras — the impure becomes pure, the unrestrained becomes well-restrained; he is purified of going to a forbidden woman, purified of conversing with a fallen person, freed from sins beginning with the killing of a brāhmaṇa; and, as a master enters his own house, the embodied one, at the end of the body, enters the Supreme Self».
b24f66af906b · published Aug 12, 2026, 5:00:00 AM UTC
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A list of purifications, and it must be addressed directly, for it repeats what we examined at the end of Varāha (5.p). Purification is promised from agamyā-gamana, “going to a forbidden woman,” from conversation with an outcast, and from the killing of a brāhmaṇa. Let us repeat what was said there, for it is all the more relevant here.
Read literally and taken in advance, this promise becomes a license: I know the mantra, therefore it is permitted. The Vaiṣṇava side’s caveat is Bhāgavatam 6.2.10: one who sins nāmno balāt, “presuming on the strength of the name,” has no purification, even should he perform austerities. That is, purification holds for one who has come to his senses, not for one who has calculated in advance.
Add, too, what deserves special note among the items listed: patita-sambhāṣaṇa, “conversation with a fallen person,” is placed in the same row as grave offenses. Here it must be said plainly: conversation with a person, whatever he may have done, is not a sin. Such a rule existed in codes of conduct and rested on fear of defilement; and the Vaiṣṇava side does not hold to it, for its own books are full of the opposite: its Lord dines at the hunter’s house, is a guest of the charioteer, embraces the outcast.
Its rule was cited reading Yājñavalkya (4): to bow to the ground even before a dog and an outcast, for īśvaro jīva-kalayā praviṣṭaḥ. Add, too, what is fine in this passage: the comparison gṛhaṃ gṛha-patir iva, “as a master into his own house.” Entry after death is described not as dissolution, but as a return home; and a master, entering his house, does not cease to be its master.