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Varaha Purana 16.6: Adhyaya 16, Shloka 6

The Account of Saramā: Indra’s Restoration after Loss of Sovereignty

विद्युत्सुविद्युच्च तदा योगमास्थाय शोभने । दीर्घतापज्वरं वायुकर्मयोगेन संशृतौ ॥ लोकपालायितं कृत्स्नं चक्रतुयोगमायया ॥ १६.६ ॥

Sanskrit recitationVaraha Purana 16.6

vidyutsuvidyuc ca tadā yogam āsthāya śobhane | dīrghatāpajvaraṃ vāyukarmayogena saṃśritau || lokapālāyitaṃ kṛtsnaṃ cakratur yogamāyayā || 16.6 ||

ثمّ، يا ذا البهاء، اتّخذا حالةً يوغيةً بهيّة كأنها برقٌ فوق برق، ولاذا بانضباطٍ يوغيّ قائمٍ على عمل الريح والفعل، فأحدثا حرارةً محمومةً طويلة؛ وبـ«مايا اليوغا» جعلا المملكة كلّها كأنها تحت حراسة اللوكابالا، حُمَاةِ الجهات.

विद्युत्Vidyut
विद्युत्:
Karta (कर्ता)
TypeNoun
Rootvidyut (प्रातिपदिक)
Formस्त्रीलिङ्ग, प्रथमा (1st/Nominative), एकवचन; proper name
सुविद्युत्Suvidyut
सुविद्युत्:
Karta (कर्ता)
TypeNoun
Rootsuvidyut (प्रातिपदिक)
Formस्त्रीलिङ्ग, प्रथमा (1st/Nominative), एकवचन; proper name
and
:
Sambandha (सम्बन्ध/connector)
TypeIndeclinable
Rootच (अव्यय)
Formसमुच्चयबोधक निपात (conjunction)
तदाthen
तदा:
Kala-adhikarana (काल-अधिकरण)
TypeIndeclinable
Rootतदा (अव्यय)
Formकालवाचक अव्यय
योगम्yoga (discipline)
योगम्:
Karma (कर्म)
TypeNoun
Rootyoga (प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया (2nd/Accusative), एकवचन
आस्थायhaving undertaken
आस्थाय:
Purvakala-kriya (पूर्वकाल-क्रिया)
TypeVerb
Rootआ-स्था (धातु)
Formक्त्वा-प्रत्ययान्त अव्ययकृदन्त (gerund): ‘having undertaken/entered’
शोभनेin an auspicious way
शोभने:
Adhikarana (अधिकरण)
TypeAdjective
Rootśobhana (प्रातिपदिक)
Formनपुंसकलिङ्ग, सप्तमी (7th/Locative), एकवचन; adjective used adverbially ‘in an auspicious (manner/state)’
दीर्घतापज्वरम्a long, burning fever
दीर्घतापज्वरम्:
Karma (कर्म)
TypeNoun
Rootdīrgha + tāpa + jvara (प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया (2nd/Accusative), एकवचन; समास: दीर्घः तापः यस्य सः ज्वरः / ‘long-burning fever’
वायुकर्मयोगेनby the yoga of wind-action
वायुकर्मयोगेन:
Karana (करण)
TypeNoun
Rootvāyu + karma + yoga (प्रातिपदिक)
Formपुंलिङ्ग, तृतीया (3rd/Instrumental), एकवचन; समास: वायोः कर्म (wind-action) + योग
संश्रितौthe two resorted to
संश्रितौ:
Karta (कर्ता)
TypeVerb
Rootसम्-श्रि (धातु)
Formकृदन्त; क्त (past participle), प्रथमा (1st/Nominative), द्विवचन, पुं/स्त्री; ‘having resorted to/entered’
लोकपालायितम्made like (the office of) world-guardians
लोकपालायितम्:
Karma (कर्म)
TypeAdjective
Rootloka + pāla + āyita (प्रातिपदिक)
Formनपुंसकलिङ्ग, द्वितीया (2nd/Accusative), एकवचन; कृदन्त: ‘āyita’ (made/acted as); ‘made into/acting as world-guardianship’
कृत्स्नम्entire
कृत्स्नम्:
Visheshana (विशेषण)
TypeAdjective
Rootkṛtsna (प्रातिपदिक)
Formनपुंसकलिङ्ग, द्वितीया (2nd/Accusative), एकवचन; qualifies लोकपालायितम्
चक्रतुःthey two did/made
चक्रतुः:
Kriya (क्रिया)
TypeVerb
Rootकृ (धातु)
Formलिट् (Perfect), प्रथमपुरुष (3rd), द्विवचन; परस्मैपद
योगमाययाby yogic illusion/power
योगमायया:
Karana (करण)
TypeNoun
Rootyoga + māyā (प्रातिपदिक)
Formस्त्रीलिङ्ग, तृतीया (3rd/Instrumental), एकवचन; समास: योगस्य माया

Varāha (default narrative voice; explicit speaker not marked in the fragment)

Varaha Avatara Context: {"is_varaha_focus":true,"earth_interaction":"None (cosmological narration addressed to Bhūdevī implicitly)"}

Bhu Devi Dialogue: {"is_dialogue":false}

Mathura Mandala: {"is_mathura_related":false}

Dharma Shastra: {"has_dharma_rule":false}

Vrata Mahatmya: {"has_vrata":false}

Cosmic Boar Symbolism: {"has_symbolism":true,"symbolic_interpretation":"Lightning-like yogic assumption and vāyu-kriyā evoke the Purāṇic idea that subtle forces (prāṇa/vāyu) can ‘guard’ or structure the world—an echo of cosmic regulation often attributed to divine order (ṛta) and, in Vaiṣṇava framing, ultimately upheld by the Supreme.","yajna_varaha_imagery":"None (no explicit Yajña-Varāha limb-mapping here; imagery is vidyut/tejas and vāyu-karman).","vedantic_connection":"Suggests a hierarchy: phenomenal protections (lokapāla-like order) can be mimicked by yogamāyā, implying the world’s apparent governance can be produced by higher subtle causality; invites discernment between true dharmic order and illusory/appropriated power."}

Philosophical Teaching: {"has_teaching":true,"teaching_type":"discernment about power and appearance","core_concept":"Yogamāyā can simulate ‘order’ (as if protected by lokapālas), yet such order may be artificial and coercive; power is not identical with righteousness.","practical_application":"Do not equate impressive displays (tejas, siddhi) with moral authority; evaluate outcomes and alignment with dharma."}

Subject Matter: ["Cosmology","Mythic conflict","Yogic power (yogamāyā)","Elemental forces (vāyu)"]

Primary Rasa: adbhuta

Secondary Rasa: bhayanaka

Type: cosmological space

Related Themes: Continuation of ‘those two’ actions asked in 16.16.4; leads into subsequent mobilization in 16.16.7–8

Visual Art Cues: {"scene_description":"Two powerful beings, radiant like layered lightning, enter a yogic trance and unleash a wind-driven discipline that spreads a feverish heat, making the world appear as though under strict guardian control.","item_prompts":["two figures wreathed in lightning aura","spiraling wind currents (vāyu)","heat-haze and red-gold glow (jvara/tāpa)","faint icons of lokapālas at the horizons as an illusionary ‘guard’","cosmic panorama of the world under pressure"],"kerala_mural_prompt":"Kerala mural: bold lightning motifs around two ascetic-warrior figures; stylized wind swirls; warm tejas palette; symbolic lokapāla emblems at cardinal points.","tanjore_prompt":"Tanjore: dramatic gold lightning halos; embossed wind patterns; the world disk below with guardian motifs in corners; high-contrast heat glow.","mysore_prompt":"Mysore: elegant depiction of prāṇa-like currents; nuanced heat shimmer; restrained but luminous lightning; balanced cosmic composition.","pahari_prompt":"Pahari: rhythmic zigzag lightning and flowing wind lines; miniature-style world landscape below; expressive sense of uncanny control."}

Audio Atmosphere: {"recitation_mood":"awe with foreboding","suggested_raga":"Bhairav","pace":"medium-fast","voice_tone":"charged, emphatic, slightly ominous"}

C
Classical Literature
P
Purāṇic Narrative
V
Vaiṣṇavism
S
Sanskrit Philology

FAQs

It illustrates a Purāṇic narrative technique where yogic power (yogamāyā) and elemental forces (vāyu, tāpa) are used to frame cosmic-scale events, reflecting how early medieval Sanskrit literature integrated ascetic/yogic vocabulary into mythic historiography.

No explicit toponym appears in this verse; it is primarily cosmological and descriptive rather than tied to a named sacred site.

The verse does not present a direct ethical injunction; its philosophical emphasis is on disciplined power (yoga as method) and the far-reaching consequences of manipulating elemental forces at a cosmic scale.

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