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Varaha Purana 134.29: Adhyaya 134, Shloka 29

Expiations for Ritual and Temporal Offences in Worship, and the Prescribed Purificatory Procedure

Upaspṛśya

स्पृशेत मम गात्राणि चित्तं कृत्वा चलाचलम् ॥ न चाहं रागमिच्छामि क्रुद्धमेव यशस्विनि ॥

Sanskrit recitationVaraha Purana 134.29

spṛśeta mama gātrāṇi cittaṃ kṛtvā calācalam || na cāhaṃ rāgam icchāmi kruddham eva yaśasvini ||

Er mag meine Glieder berühren, indem er seinen Geist abwechselnd unstet und fest macht; doch begehre ich keine Leidenschaft—nur Zorn, o Ruhmreiche (der hier als vorhanden vorausgesetzt ist).

spṛśetshould touch
spṛśet:
Kriyā (क्रिया)
TypeVerb
Rootspṛś (स्पृश् धातु)
FormOptative (विधिलिङ्), Parasmaipada (परस्मैपद), 3rd person (प्रथमपुरुष), Singular (एकवचन)
mamamy
mama:
Sambandha (सम्बन्ध)
TypeNoun
Rootasmad (प्रातिपदिक)
FormPronoun (सर्वनाम), Genitive (6th/षष्ठी), Singular (एकवचन)
gātrāṇilimbs/body-parts
gātrāṇi:
Karma (कर्म)
TypeNoun
Rootgātra (प्रातिपदिक)
FormNeuter (नपुंसकलिङ्ग), Accusative (2nd/द्वितीया), Plural (बहुवचन)
cittammind
cittam:
Karma (कर्म)
TypeNoun
Rootcitta (प्रातिपदिक)
FormNeuter (नपुंसकलिङ्ग), Accusative (2nd/द्वितीया), Singular (एकवचन)
kṛtvāhaving made
kṛtvā:
Kriyāviśeṣaṇa (क्रियाविशेषण)
TypeVerb
Rootkṛ (कृ धातु)
FormAbsolutive/Gerund (क्त्वान्त अव्यय)
cala-acalamrestless and still (alternating)
cala-acalam:
Viśeṣaṇa (विशेषण)
TypeAdjective
Rootcala (प्रातिपदिक) + acala (प्रातिपदिक)
FormNeuter (नपुंसकलिङ्ग), Accusative (2nd/द्वितीया), Singular (एकवचन); Dvandva (इतरेतर-द्वन्द्व) ‘moving and unmoving’ used adjectivally for ‘mind’
nanot
na:
Sambandha (सम्बन्ध/negator)
TypeIndeclinable
Rootna (अव्यय)
FormNegation particle (निषेध)
caand
ca:
Sambandha (सम्बन्ध/connector)
TypeIndeclinable
Rootca (अव्यय)
FormConjunction (समुच्चय)
ahamI
aham:
Karta (कर्ता)
TypeNoun
Rootasmad (प्रातिपदिक)
FormPronoun (सर्वनाम), Nominative (1st/प्रथमा), Singular (एकवचन)
rāgampassion/attachment
rāgam:
Karma (कर्म)
TypeNoun
Rootrāga (प्रातिपदिक)
FormMasculine (पुंलिङ्ग), Accusative (2nd/द्वितीया), Singular (एकवचन)
icchāmiI desire
icchāmi:
Kriyā (क्रिया)
TypeVerb
Rootiṣ (इष् धातु)
FormPresent tense (लट्), Parasmaipada (परस्मैपद), 1st person (उत्तमपुरुष), Singular (एकवचन)
kruddham(as) angered/when angry
kruddham:
Karma-pravacanīya/Upapada (कर्मपूरक)
TypeAdjective
Rootkruddha (kru(dh) धातु, क्त)
FormPast participle used adjectivally, Neuter (नपुंसकलिङ्ग), Accusative (2nd/द्वितीया), Singular (एकवचन); agrees with implied ‘rāgam’ as object-complement
evaindeed/only
eva:
Sambandha (सम्बन्ध/particle)
TypeIndeclinable
Rooteva (अव्यय)
FormEmphatic particle (अवधारण)
yaśasviniO illustrious lady
yaśasvini:
Sambodhana (सम्बोधन)
TypeNoun
Rootyaśasvinī (प्रातिपदिक)
FormFeminine (स्त्रीलिङ्ग), Vocative (8th/सम्बोधन), Singular (एकवचन)

Varāha (contextual continuation)

Varaha Avatara Context: {"is_varaha_focus":true,"boar_form_detail":"Mentions ‘my limbs’ (mama gātrāṇi) being touched; no explicit boar anatomy described.","earth_interaction":"Varāha speaks about devotees touching his body (ritual intimacy), while critiquing unstable-minded, anger-tinged approach; interaction is doctrinal guidance to Bhū-devī."}

Bhu Devi Dialogue: {"is_dialogue":true,"speaker_role":"instructor","bhu_devi_state":"probing the nuance of devotion vs. emotion (implied)","key_question":"Is physical proximity/ritual touch of the deity sufficient if the mind is unstable and colored by anger or passion?"}

Mathura Mandala: {"is_mathura_related":false}

Dharma Shastra: {"has_dharma_rule":true,"topic":"prayaschitta","instruction_summary":"External acts of devotion (even touching the deity) are inadequate when the mind oscillates and is driven by anger/passion; inner disposition is decisive.","karmic_consequence":"Agitated, anger-driven devotion fails to please the Lord and can perpetuate impurity; steadiness and purity support spiritual progress."}

Vrata Mahatmya: {"has_vrata":false}

Cosmic Boar Symbolism: {"has_symbolism":false}

Philosophical Teaching: {"has_teaching":true,"teaching_type":"mind-ethics in devotion","core_concept":"Bhakti is not validated by mere contact/gesture; citta-sthairya (mental steadiness) and freedom from rāga-krodha are essential.","practical_application":"Pair worship with practices that stabilize mind (japa, breath regulation, sat-saṅga) and reduce reactive anger."}

Subject Matter: ["Ethics","Ritual Practice"]

Primary Rasa: śānta

Secondary Rasa: vībhatsa

Related Themes: Varāha Purāṇa 134.33 (ideal devotee qualities: dānta, śuci, detached from gain/loss); Varāha Purāṇa 134.31 (anger as obstruction)

Visual Art Cues: {"scene_description":"A devotee reaches to touch Varāha’s body while their mind is shown as wavering—half calm, half stormy—signifying oscillation; Varāha’s expression remains discerning, instructive.","item_prompts":["Varāha’s divine form with accessible ‘limbs’","devotee’s hand extended in touch","split aura: calm blue vs. turbulent red","Bhū-devī observing the teaching","subtle storm-cloud motif for mental agitation"],"kerala_mural_prompt":"Kerala mural: stylized aura fields—blue (steadiness) and red (anger) around the devotee; Varāha with composed face and teaching mudrā; decorative borders.","tanjore_prompt":"Tanjore: gold-leaf Varāha with strong frontal presence; devotee with contrasting enamel-like aura colors; emphasis on jewelry and halos.","mysore_prompt":"Mysore: nuanced facial expressions; gentle gradients for the oscillating mind; restrained symbolism integrated into classical composition.","pahari_prompt":"Pahari: lyrical depiction of wavering mind as wind-tossed scarf/cloud; intimate proximity of devotee touching Varāha; soft landscape backdrop."}

Audio Atmosphere: {"recitation_mood":"reflective and corrective","suggested_raga":"Khamaj","pace":"medium-slow","voice_tone":"calm, slightly admonishing"}

C
Classical Literature
V
Vaiṣṇavism
A
Affective Ethics
P
Purāṇic Dialogue

FAQs

It preserves Purāṇic moral psychology vocabulary (rāga, krodha, citta) within a ritual-discourse setting, showing affect as ethically relevant.

No geographic location is identified in this verse.

The verse contrasts inner affective states with outward ritual action, implying that mental disposition (especially anger/passion) conditions the ethical quality of practice.

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