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Varaha Purana 126.95: Adhyaya 126, Shloka 95

The Greatness of Kubjāmraka: Raibhya’s Boon and the Teaching on the Sacred Tīrthas

तस्मान्मया हतो भद्रेऽहितकारी विषोद्धतः ॥ प्रजापाला वयं भद्रे येऽपि चैवापथे स्थिताः ॥

Sanskrit recitationVaraha Purana 126.95

tasmān mayā hato bhadre 'hitakārī viṣoddhataḥ || prajā-pālā vayaṁ bhadre ye 'pi caivāpathe sthitāḥ ||

Darum, o Bhadrā, wurde der Unheilstifter, vom Gift berauscht, von mir getötet. Wir sind die Hüter der Geschöpfe, o Bhadrā, selbst derer, die auf einen Irrweg geraten sind.

tasmāttherefore/from that
tasmāt:
Hetu (हेतु)
TypeIndeclinable
Roottad (प्रातिपदिक)
FormAblatival adverb (तस्मात् इति अव्ययीभावार्थे, ‘therefore/from that’)
mayāby me
mayā:
Kartr̥-karaṇa (कर्तृकरण)
TypeNoun
Rootasmad (प्रातिपदिक)
FormPronoun (सर्वनाम), Instrumental (3rd/तृतीया), Singular (एकवचन)
hataḥkilled/slain
hataḥ:
Kriya (क्रिया)
TypeVerb
Roothan (धातु)
FormPast passive participle (क्त/कृदन्त), Masculine (पुंलिङ्ग), Nominative (1st/प्रथमा), Singular (एकवचन)
bhadreO auspicious lady
bhadre:
Sambodhana (सम्बोधन)
TypeNoun
Rootbhadrā (प्रातिपदिक)
FormFeminine (स्त्रीलिङ्ग), Vocative (8th/सम्बोधन), Singular (एकवचन)
ahitakārīharm-doing
ahitakārī:
Viśeṣaṇa (विशेषण)
TypeAdjective
Rootahita+kārin (प्रातिपदिक)
FormMasculine (पुंलिङ्ग), Nominative (1st/प्रथमा), Singular (एकवचन); तत्पुरुष: ahitaṁ karoti iti (one who does harm)
viṣa-uddhataḥpoison-maddened
viṣa-uddhataḥ:
Viśeṣaṇa (विशेषण)
TypeAdjective
Rootviṣa+uddhata (प्रातिपदिक)
FormMasculine (पुंलिङ्ग), Nominative (1st/प्रथमा), Singular (एकवचन); तत्पुरुष: viṣeṇa uddhataḥ (arrogant/intoxicated with poison)
prajā-pālāḥprotectors of the people
prajā-pālāḥ:
Karta (कर्ता)
TypeNoun
Rootprajā+pāla (प्रातिपदिक)
FormMasculine (पुंलिङ्ग), Nominative (1st/प्रथमा), Plural (बहुवचन); षष्ठी-तत्पुरुष: prajāyāḥ pālāḥ (protectors of subjects)
vayamwe
vayam:
Karta (कर्ता)
TypeNoun
Rootasmad (प्रातिपदिक)
FormPronoun (सर्वनाम), Nominative (1st/प्रथमा), Plural (बहुवचन)
bhadreO auspicious lady
bhadre:
Sambodhana (सम्बोधन)
TypeNoun
Rootbhadrā (प्रातिपदिक)
FormFeminine (स्त्रीलिङ्ग), Vocative (8th/सम्बोधन), Singular (एकवचन)
yewho
ye:
Karta (कर्ता)
TypeNoun
Rootyad (प्रातिपदिक)
FormRelative pronoun (यद्), Masculine (पुंलिङ्ग), Nominative (1st/प्रथमा), Plural (बहुवचन)
apialso/even
api:
Sambandha (सम्बन्ध/particle)
TypeIndeclinable
Rootapi (अव्यय)
FormParticle (निपात), inclusive/emphatic
caand
ca:
Sambandha (सम्बन्ध/connector)
TypeIndeclinable
Rootca (अव्यय)
FormConjunction/particle (समुच्चय/निपात)
evaindeed
eva:
Sambandha (सम्बन्ध/particle)
TypeIndeclinable
Rooteva (अव्यय)
FormEmphatic particle (अवधारण-निपात)
apatheon the wrong path
apathe:
Adhikaraṇa (अधिकरण)
TypeNoun
Roota+patha (प्रातिपदिक)
FormMasculine/Neuter (पुं/नपुंसक), Locative (7th/सप्तमी), Singular (एकवचन)
sthitāḥstanding/remaining
sthitāḥ:
Kriya (क्रिया)
TypeVerb
Rootsthā (धातु)
FormPast active participle (क्त/कृदन्त, ‘standing’), Masculine (पुंलिङ्ग), Nominative (1st/प्रथमा), Plural (बहुवचन)

Varāha (default dialogue framework)

Varaha Avatara Context: {"is_varaha_focus":true,"earth_interaction":"Varāha addresses Bhadrā (Earth) explaining protective action (killing the harmful) and his role as guardian of beings."}

Bhu Devi Dialogue: {"is_dialogue":true,"speaker_role":"instructor","bhu_devi_state":"reassured/relieved (implied) after hearing justification of protective violence","key_question":"When is force (including killing) dharmic for a protector, and what is the ruler/guardian’s duty toward even the misguided?"}

Mathura Mandala: {"is_mathura_related":false}

Dharma Shastra: {"has_dharma_rule":true,"topic":"rajaniti","instruction_summary":"A protector/guardian may eliminate a venom-maddened harmful aggressor for the safety of creatures; governance includes care even for wrongdoers.","karmic_consequence":"Proper protective action preserves prajā and upholds dharma; failure to restrain harm enables adharma and suffering (implied)."}

Vrata Mahatmya: {"has_vrata":false}

Cosmic Boar Symbolism: {"has_symbolism":true,"symbolic_interpretation":"Varāha embodies the divine ‘prajāpāla’ principle: Viṣṇu as sustainer who restrains destructive forces to re-stabilize dharma.","yajna_varaha_imagery":"Protector function parallels yajña’s role of maintaining ṛta by ‘checking’ chaos; the ‘venom-maddened’ threat stands for tamasic disruption restrained by the Lord.","vedantic_connection":"Viṣṇu as antaryāmin and dharma-sustainer: compassionate governance includes correction/restraint, not mere punishment; preservation of beings is preservation of cosmic order."}

Philosophical Teaching: {"has_teaching":true,"teaching_type":"rājadharma / ethics of force","core_concept":"Ahimsa is not passivity: guardianship (prajāpālana) may require decisive restraint of active harm, grounded in compassion for the many.","practical_application":"Leaders and individuals tasked with protection should act proportionately against imminent harm while retaining a welfare-orientation even toward the erring."}

Subject Matter: ["Ethics","Governance"]

Primary Rasa: vira

Secondary Rasa: shanta

Related Themes: VP 126.35 (danger of venomous serpent); VP 126.37 (punishment of those who harm the virtuous)

Visual Art Cues: {"scene_description":"Varāha explains to Bhū-devī that he slew the venom-intoxicated harmful being and affirms his role as guardian of creatures—even those on a wrong path.","item_prompts":["Varāha in protective stance","Bhū-devī addressed as Bhadrā","Subdued depiction of a defeated serpent/threat","Gesture of assurance (abhaya-mudrā-like)"],"kerala_mural_prompt":"Kerala mural: Varāha with commanding posture, one hand in assurance; Bhū-devī attentive; stylized subdued serpent at the base; ornate but restrained drama.","tanjore_prompt":"Tanjore: gold haloed Varāha as protector; Bhū-devī beside; symbolic subdued serpent; emphasis on regal guardianship with rich ornamentation.","mysore_prompt":"Mysore: balanced composition; Varāha’s calm authority; minimal violence, more ethical explanation; fine detailing of garments/jewels.","pahari_prompt":"Pahari: narrative vignette—Varāha speaking, Bhū-devī listening; defeated threat shown small; emphasis on moral dialogue over combat."}

Audio Atmosphere: {"recitation_mood":"authoritative and protective","suggested_raga":"Shankarabharanam","pace":"medium","voice_tone":"steady, firm, reassuring"}

C
Classical Literature
V
Vaishnavism
D
Dharma and Kingship
P
Protective Ethics

FAQs

It articulates a duty-of-protection rationale (prajāpāla), relevant to the history of South Asian political ethics and dharma discourse.

No place-name is present in this verse.

Protection of the vulnerable is presented as an overriding responsibility, extending even toward those considered morally errant.

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