TEXT 28

TaMaaYaaNTaMai>aPa[eTYa b]øavTaaRTPa[Jaa" PaiTaMa( )

GaqTaSa&STauiTavaid}aE" Pa[TYaudqYau" Pa[hizRTaa" )) 28 ))
TEXTS 29-30
bihRZMaTaq NaaMa Paurq SavRSaMPaTSaMaiNvTaa )
NYaPaTaNa( Ya}a raeMaai<a YajSYaa(r)& ivDauNvTa" )) 29 ))
ku-Xaa" k-aXaaSTa WvaSaNa( XaìÖirTavcRSa" )
‰zYaae YaE" Para>aaVYa YajganaNa( YajMaqiJare )) 30 ))
barhiñmaté—Barhiñmaté; näma—named; puré—city; sarva-sampat—all kinds of wealth;
samanvitä—full of; nyapatan—fell down; yatra—where; romäëi—the hairs; yajïasya—of Lord
Boar; aìgam—His body; vidhunvataù—shaking; kuçäù—kuça grass; käçäù—käça grass; te—
they; eva—certainly; äsan—became; çaçvat-harita—of evergreen; varcasaù—having the color;
åñayaù—the sages; yaiù—by which; paräbhävya—defeating; yajïa-ghnän—the disturbers of
the sacrificial performances; yajïam—Lord Viñëu; éjire—they worshiped.
TRANSLATION
The city of Barhiñmaté, rich in all kinds of wealth, was so called because Lord Viñëu's hair
dropped there from His body when He manifested Himself as Lord Boar. As He shook His
body, this very hair fell and turned into blades of evergreen kuça grass and käça [another kind
of grass used for mats], by means of which the sages worshiped Lord Viñëu after defeating the
demons who had interfered with the performance of their sacrifices.
PURPORT
Any place directly connected with the Supreme Lord is called péöha-sthäna. Barhiñmaté, the
capital of Sväyambhuva Manu, was exalted not because the city was very rich in wealth and
opulence, but because the hairs of Lord Varäha fell at this very spot. These hairs of the Lord
later grew as green grass, and the sages used to worship the Lord with that grass after the time
when the Lord killed the demon Hiraëyäkña. Yajïa means Viñëu, the Supreme Personality of
Godhead. In Bhagavad-gétä, karma is described as yajïärtha. Yajïärtha-karma means "work
done only for the satisfaction of Viñëu." If something is done for sense gratification or any
other purpose, it will be binding upon the worker. If one wants to be freed from the reaction of
his work, he must perform everything for the satisfaction of Viñëu, or Yajïa. In the capital of
Sväyambhuva Manu, Barhiñmaté, these particular functions were being performed by the great
sages and saintly persons.

TEXT 31
ku-Xak-aXaMaYa& bihRraSTaqYaR >aGavaNMaNau" )
AYaJaÛjPauåz& l/BDaa SQaaNa& YaTaae >auvMa( )) 31 ))
kuça—of kuça grass; käça—and of käça grass; mayam—made; barhiù—a seat; ästérya—
having spread; bhagavän—the greatly fortunate; manuù—Sväyambhuva Manu; ayajat—
worshiped; yajïa-puruñam—Lord Viñëu; labdhä—had achieved; sthänam—the abode; yataù—
from whom; bhuvam—the earth.
TRANSLATION
Manu spread a seat of kuças and käças and worshiped the Lord, the Personality of Godhead, by
whose grace he had obtained the rule of the terrestrial globe.
PURPORT
Manu is the father of mankind, and therefore from Manu comes the word man, or, in Sanskrit,
manuñya. Those who are in a better position in the world, having sufficient wealth, should
especially take lessons from Manu, who acknowledged his kingdom and opulence to be gifts
from the Supreme Personality of Godhead and thus always engaged in devotional service.
Similarly, the descendants of Manu, or human beings, especially those who are situated in a
well-to-do condition, must consider that whatever riches they have are gifts from the Supreme
Personality of Godhead. Those riches should be utilized for the service of the Lord in sacrifices
performed to please Him. That is the way of utilizing wealth and opulence. No one can achieve
wealth, opulence, good birth, a beautiful body or nice education without the mercy of the
Supreme Lord.
Therefore, those who are in possession of such valuable facilities must acknowledge their
gratefulness to the Lord by worshiping Him and offering what they have received from Him.
When such acknowledgement is given, either by a family, nation or society, their abode
becomes almost like Vaikuëöha, and it becomes free from the operation of the threefold
miseries of this material world.
In the modern age the mission of Kåñëa consciousness is for everyone to acknowledge the
supremacy of Lord Kåñëa; whatever one has in his possession must be considered a gift by the
grace of the Lord. Everyone, therefore, should engage in devotional service through Kåñëa
consciousness. If one wants to be happy and peaceful in his position, either as a householder or
citizen or member of human society, one must promote devotional service for the pleasure of
the Lord.

KUSA

Varaha - SB.3.13
TEXT 34
‰zYa Ocu"
iJaTa& iJaTa& Tae_iJaTa Yaj>aavNa
}aYaq& TaNau& Sva& PairDauNvTae NaMa" )
Yad]aeMaGaTaeRzu iNail/LYaurÖYa‚
STaSMaE NaMa" k-ar<aSaUk-raYa Tae )) 34 ))
åñayaù ücuù—the glorified sages uttered; jitam—all glories; jitam—all victories; te—unto
You; ajita—O unconquerable one; yajïa-bhävana—one who is understood by performances of
sacrifice; trayém—personified Vedas; tanum—such a body; sväm—own; paridhunvate—
shaking; namaù—all obeisances; yat—whose; roma—hairs; garteñu—in the holes; nililyuù—
submerged; addhayaù—the oceans; tasmai—unto Him; namaù—offering obeisances; käraëa-
sükaräya—unto the hog form assumed for reasons; te—unto You.
TRANSLATION
All the sages uttered with great respect: O unconquerable enjoyer of all sacrifices, all glories
and all victories unto You! You are moving in Your form of the personified Vedas, and in the
hair holes of Your body the oceans are submerged. For certain reasons [to uplift the earth] You
have now assumed the form of a boar.
TEXT 35
æPa& TavETaàNau duZk*-TaaTMaNaa&
 dudRXaRNa& dev YadßraTMak-Ma( )
^Nda&iSa YaSYa Tvic bihRraeMa‚
SvaJYa& d*iXa Tvx(iga]zu caTauhaeR}aMa( )) 35 ))
rüpam—form; tava—Your; etat—this; nanu—but; duñkåta-ätmanäm—of souls who are simply
miscreants; durdarçanam—very difficult to see; deva—O Lord; yat—that; adhvara-ätmakam—
worshipable by performances of sacrifice; chandäàsi—the Gäyatré mantra and others; yasya—
whose; tvaci—touch of the skin; barhiù—sacred grass called kuça; romasu—hairs on the body;
äjyam—clarified butter; dåçi—in the eyes; tu—also; aìghriñu—on the four legs; cätuù-hotram
—four kinds of fruitive activities.
TRANSLATION
O Lord, Your form is worshipable by performances of sacrifice, but souls who are simply
miscreants are unable to see it. All the Vedic hymns, Gäyatré and others, are in the touch of
Your skin. In Your bodily hairs is the kuça grass, in Your eyes is the clarified butter, and in
Your four legs are the four kinds of fruitive activities.

Vibhuti of Lord
SB.11.16.30
r"¥aAnaAM paár"AgAAe'isma
paák(AezA: s$aupaezAs$aAma,
ku(zAAe'isma d"BaRjaAtaInaAM
gAvyamaAjyaM h"iva:Svah"ma,
Among jewels I am the ruby, and among beautiful things I am the lotus cup. Among all types of
grass I am the sacred kuça, and of oblations I am ghee and other ingredients obtained from the
cow.
PURPORT
Kuça grass is also used for religious occasions. Mahäräja Parékñit constructed a sitting place
from kuça grass during the last week of his life.

BG.6 – shuchau pratisthapya

éucaE deXae Pa[iTaïaPYa iSQarMaaSaNaMaaTMaNa" )
NaaTYauiC^\Ta& NaaiTaNaqc& cEl/aiJaNaku-XaaetarMa( )) 11 ))

Kapila - SB.3.28.8
éucaE deXae Pa[iTaïaPYa iviJaTaaSaNa AaSaNaMa( )
TaiSMaNa( SviSTa SaMaaSaqNa ‰Jauk-aYa" SaMa>YaSaeTa( )) 8 ))
çucau deçe—in a sanctified place; pratiñöhäpya—after placing; vijita-äsanaù—controlling the
sitting postures; äsanam—a seat; tasmin—in that place; svasti samäsénaù—sitting in an easy
posture; åju-käyaù—keeping the body erect; samabhyaset—one should practice.
TRANSLATION
After controlling one's mind and sitting postures, one should spread a seat in a secluded and
sanctified place, sit there in an easy posture, keeping the body erect, and practice breath control.
PURPORT
Sitting in an easy posture is called svasti samäsénaù. It is recommended in the yoga scripture
that one should put the soles of the feet between the two thighs and ankles and sit straight; that
posture will help one to concentrate his mind on the Supreme Personality of Godhead. This
very process is also recommended in Bhagavad-gétä, Sixth Chapter. It is further suggested that
one sit in a secluded, sanctified spot. The seat should consist of deerskin and kuça grass, topped
with cotton.

1.19.17 – Parikshit seating on kusa asan

The seat of kuça straw is considered to be sanctified if the straw is taken out of the earth
complete with root, and if the root is pointed toward the east it is considered to be auspicious.

Prithu wearing Kusa ring

4.21.18
TEXT 18
VYaiÅTaaXaezGaa}aé[qiNaRYaMae NYaSTa>aUz<a" )
k*-Z<aaiJaNaDar" é[qMaaNa( ku-XaPaai<a" k*-TaaeicTa" )) 18 ))
vyaïjitäçeña-gätra-çrér
niyame nyasta-bhüñaëaù
kåñëäjina-dharaù çrémän
kuça-päëiù kåtocitaù
SYNONYMS
vyaïjita—indicating; açeña—innumerable; gätra—bodily; çréù—beauty; niyame—regulated;
nyasta—given up; bhüñaëaù—garments; kåñëa—black; ajina—skin; dharaù—putting on;
çrémän—beautiful; kuça-päëiù—having kuça grass on the fingers; kåta—performed; ucitaù—
as it is required.
TRANSLATION
As Mahäräja Påthu was being initiated to perform the sacrifice, he had to leave aside his
valuable dress, and therefore his natural bodily beauty was visible. It was very pleasing to see
him put on a black deerskin and wear a ring of kuça grass on his finger, for this increased the
natural beauty of his body. It appears that Mahäräja Påthu observed all the regulative principles
before he performed the sacrifice.

4.24.10
Mahäräja Barhiñat executed many sacrifices all over the world. He scattered kuça grasses and
kept the tops of the grasses pointed eastward.

Narada to Prachibarhi - 4.29.49

TEXT 49
AaSTaqYaR d>aŒ" Pa[aGaGa]E" k-aTSNYaeRNa i+aiTaMa<@l/Ma( )
STaBDaae b*hÜDaaNMaaNaq k-MaR NaavEiz YaTParMa( )
TaTk-MaR hirTaaez& YaTSaa ivÛa TaNMaiTaYaRYaa )) 49 ))
ästérya darbhaiù präg-agraiù
kärtsnyena kñiti-maëòalam
stabdho båhad-vadhän mäné
karma nävaiñi yat param
tat karma hari-toñaà yat
sä vidyä tan-matir yayä
SYNONYMS
ästérya—having covered; darbhaiù—by kuça grass; präk-agraiù—with the points facing east;
kärtsnyena—altogether; kñiti-maëòalam—the surface of the world; stabdhaù—proud upstart;
båhat—great; vadhät—by killing; mäné—thinking yourself very important; karma—activity; na
avaiñi—you do not know; yat—which; param—supreme; tat—that; karma—activity; hari-
toñam—satisfying the Supreme Lord; yat—which; sä—that; vidyä—education; tat—unto the
Lord; matiù—consciousness; yayä—by which.
TRANSLATION
My dear King, the entire world is covered with the sharp points of kuça grass, and on the
strength of this you have become proud because you have killed various types of animals in
sacrifices. Because of your foolishness, you do not know that devotional service is the only way
one can please the Supreme Personality of Godhead. You cannot understand this fact. Your
only activities should be those that can please the Personality of Godhead. Our education
should be such that we can become elevated to Kåñëa consciousness.

Kusa-dvipa – one out of seven dvipa – surrounded by ocean of ghee – residents expert in
ritualistic

Kusa-sthali - Dwarka

4.28.65.purport
Vaidarbhé. The woman who was formerly a man but took birth as a woman in his next life
because of too much attachment to woman. Darbha means kuça grass. In fruitive activities, or
karma-käëòéya ceremonies, one requires kuça grass. Thus vaidarbhé refers to one who takes
birth in a family of karma-käëòéya understanding. However, if by karma-käëòa activities one
by chance comes in contact with a devotee, as Vaidarbhé did when she married Malayadhvaja,
his life becomes successful. He then pursues the devotional service of the Lord. The
conditioned soul becomes liberated simply by following the instructions of the bona fide
spiritual master.
Vidarbha-räjasiàha. The best of persons who are expert in fruitive activities.

SP Lecture, 15/2/69, LA
Devotee: "To practice yoga, one should go to a secluded place [Bg. 6.11-12]."
Prabhupäda: This is the prescription how to practice yoga. In your country, the yoga practice is
very popular. There are many so-called yoga societies. But here is the prescription given by the
Supreme Lord how to practice yoga. Go on.
Devotee: "One should go to a secluded place and should lay kuça grass on the ground and then
cover it with a deerskin and a soft cloth. The seat should neither be too high nor too low and
should be situated in a sacred place. The yogi should then sit on it very firmly and should
practice yoga by controlling the mind and the senses, purifying the heart and fixing the mind on
one point."
Prabhupäda: The first prescription is how to sit and where to sit. Sitting posture. You have to
select a place where you shall sit down and practice yoga. That is the first prescription. Go on.
Devotee: "Purport: Sacred place refers to places of pilgrimage. In India the yogis, the
transcendentalists or the devotees all leave home and reside in sacred places such as Prayäga,
Mathurä, Våndävana, Håñékeça, Hardwar, and practice yoga there."
Prabhupäda: Now, suppose you have to find out a sacred place. In this age, how many people is
prepared to find out a sacred place. For his livelihood he has to live in a congested city. Where
is the question of sacred place? so if you don't find a sacred place, then how you can practice
yoga? That is the first prescription. Therefore this bhakti-yoga system, the sacred place is this
temple. You live here, it is nirguëa, it is transcendental. The Vedic injunction is that the city is
the place of passion. And the forest is the place of goodness. And the temple is transcendental.
If you live in a city or a town, that is a passionate place. And if you don't want to live in a
passionate place, you go to a forest. That is place of goodness. But a temple, a God's temple, is
above this passion and goodness. Therefore temple is the only secluded place for this age. You
cannot go in a secluded place in a forest. It is impossible. And if you make a show of yoga
practice in a so-called class and indulge in all kinds of nonsense things, that is not yoga
practice. Here is the prescription how to practice yoga. Go on.

SP lec, CC, 27/4/776

tabe sanätana prabhura caraëe dhariyä
dainya vinati kare dante tåëa laïä
[Cc. Madhya 20.98]
So he approached Caitanya Mahäprabhu in a very humble manner. That is the way of
approaching a guru. The Vedic instruction is,
tad-vijïänärthaà sa gurum eväbhigacchet
samit-päëiù çrotriyaà brahma-niñöham
[MU 1.2.12]
Samit-päëiù, taking that short grass, kuça. It is called, in Sanskrit, it is called kuça. So Sanätana
Prabhu approached Him very humbly. That is the way.

Yudhisthir

Ambarish

Kunti

Vasudeva
Presence of KC

TEXT 32
bihRZMaTaq& NaaMa iv>auYaa| iNaivRXYa SaMaavSaTa( )
TaSYaa& Pa[ivíae >avNa& TaaPa}aYaivNaaXaNaMa( )) 32 ))
barhiñmatém—the city Barhiñmaté; näma—named; vibhuù—the very powerful Sväyambhuva
Manu; yäm—which; nirviçya—having entered; samävasat—he lived in previously; tasyäm—in
that city; praviñöaù—entered; bhavanam—the palace; täpa-traya—the threefold miseries;
vinäçanam—destroying.
TRANSLATION
Having entered the city of Barhiñmaté, in which he had previously lived, Manu entered his
palace, which was filled with an atmosphere that eradicated the three miseries of material
existence.
PURPORT
The material world, or material existential life, is filled with threefold miseries: miseries
pertaining to the body and mind, miseries pertaining to natural disturbances and miseries
inflicted by other living entities. Human society is meant to create a spiritual atmosphere by
spreading the spirit of Kåñëa consciousness. The miseries of material existence cannot affect
the status of Kåñëa consciousness. It is not that the miseries of the material world completely
vanish when one takes to Kåñëa consciousness, but for one who is Kåñëa conscious the
miseries of material existence have no effect. We cannot stop the miseries of the material
atmosphere, but Kåñëa consciousness is the antiseptic method to protect us from being affected
by the miseries of material existence. For a Kåñëa conscious person, both living in heaven and
living in hell are equal. How Sväyambhuva Manu created an atmosphere wherein he was not
affected by material miseries is explained in the following verses.