HomeVaraha PuranaAdhyaya 32Shloka 11
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Varaha Purana 32.11 — Adhyaya 32, Shloka 11

Dharma as the Bull-Form: Soma’s Transgression and the Institution of the Thirteenth Lunar Day Observance

निर्मर्यादे तथा जाते धर्मनाशे च पार्थिव । देवासुरा युयुधिरे सोमदोषेण कोपिताः । स्त्रीहेतोश्च महाभाग विविधायुधपाणयः ॥ ३२.१२ ॥

nirmaryāde tathā jāte dharmanāśe ca pārthiva | devāsurā yuyudhire somadoṣeṇa kopitāḥ | strīhetoś ca mahābhāga vividhāyudhapāṇayaḥ || 32.12 ||

Als so die Schranken und Ordnungen überschritten wurden und Dharma zugrunde ging, o König, kämpften Devas und Asuras, erzürnt über die mit Soma verbundene Verfehlung; und, o Edler, sie ergriffen mannigfache Waffen, da eine Frau der Anlass war.

निर्मर्यादेwhen boundaries/limits were gone
निर्मर्यादे:
Adhikarana (अधिकरण; locative absolute)
TypeNoun
Rootनिर् + मर्यादा (प्रातिपदिक)
Formस्त्रीलिङ्ग, सप्तमी, एकवचन; ‘मर्यादायाः अभावे’ (locative absolute member)
तथाthus
तथा:
Kriya-visheshana (क्रियाविशेषण)
TypeIndeclinable
Rootतथा (अव्यय)
Formअव्यय (adverb ‘thus/so’)
जातेhaving occurred
जाते:
Adhikarana (अधिकरण; locative absolute)
TypeVerb
Rootजन् (धातु) + क्त (कृदन्त)
Formभूतकर्मणि कृदन्त (past participle/क्त), नपुंसकलिङ्ग/पुंलिङ्ग, सप्तमी, एकवचन; लोके सप्तमी (locative absolute) ‘when it had happened’
धर्मनाशेin the destruction of dharma
धर्मनाशे:
Adhikarana (अधिकरण; locative absolute)
TypeNoun
Rootधर्म + नाश (प्रातिपदिकौ)
Formपुंलिङ्ग, सप्तमी, एकवचन; षष्ठी-तत्पुरुषः (‘धर्मस्य नाशः’)
and
:
None (निपात)
TypeIndeclinable
Rootच (अव्यय)
Formसमुच्चय-निपात (and)
पार्थिवO king
पार्थिव:
Sambodhana (सम्बोधन/Address)
TypeNoun
Rootपार्थिव (प्रातिपदिक)
Formपुंलिङ्ग, सम्बोधन (Vocative), एकवचन
देवासुराःgods and asuras
देवासुराः:
Karta (कर्ता/Subject)
TypeNoun
Rootदेव + असुर (प्रातिपदिकौ)
Formपुंलिङ्ग, प्रथमा, बहुवचन; इतरेतर-द्वन्द्वः (‘देवाश्च असुराश्च’)
युयुधिरेfought
युयुधिरे:
Kriya (क्रिया/Verb)
TypeVerb
Rootयुध् (धातु)
Formलिट् (Perfect), प्रथमपुरुष, बहुवचन; आत्मनेपद; ‘fought’
सोमदोषेणbecause of Soma’s fault
सोमदोषेण:
Hetu (हेतु/Cause)
TypeNoun
Rootसोम + दोष (प्रातिपदिकौ)
Formपुंलिङ्ग, तृतीया, एकवचन; षष्ठी-तत्पुरुषः (‘सोमस्य दोषः’)
कोपिताःangered
कोपिताः:
Karta (कर्ता; subject-complement)
TypeVerb
Rootकुप् (धातु) + णिच् (causative) + क्त (कृदन्त)
Formणिजन्त-धातु ‘कोपय’ (to anger) + क्त (past passive participle), पुंलिङ्ग, प्रथमा, बहुवचन; ‘angered’
स्त्रीहेतोःfor the sake/cause of a woman
स्त्रीहेतोः:
Hetu (हेतु/Cause)
TypeNoun
Rootस्त्री + हेतु (प्रातिपदिकौ)
Formपुंलिङ्ग, षष्ठी/पञ्चमी?—here षष्ठी (6th/Genitive), एकवचन; तत्पुरुषः (‘स्त्रियाः हेतु’ = cause of a woman) used as कारणार्थ-सम्बन्धः
and
:
None (निपात)
TypeIndeclinable
Rootच (अव्यय)
Formसमुच्चय-निपात
महाभागO greatly fortunate one
महाभाग:
Sambodhana (सम्बोधन)
TypeNoun
Rootमहाभाग (प्रातिपदिक)
Formपुंलिङ्ग, सम्बोधन, एकवचन; बहुव्रीहिः (‘महान् भागः यस्य’ = very fortunate)
विविधायुधपाणयःhaving various weapons in their hands
विविधायुधपाणयः:
Visheshana (विशेषण; of देवासुराः)
TypeAdjective
Rootविविध + आयुध + पाणि (प्रातिपदिकानि)
Formपुंलिङ्ग, प्रथमा, बहुवचन; बहुव्रीहिः (‘विविधानि आयुधानि पाणौ येषाम्’ = having various weapons in hand)

Varāha (default speaker framework; not explicit in fragment)

Varaha Avatara Context: {"is_varaha_focus":false}

Bhu Devi Dialogue: {"is_dialogue":false,"speaker_role":"instructor"}

Mathura Mandala: {"is_mathura_related":false}

Dharma Shastra: {"has_dharma_rule":true,"topic":"rajaniti","instruction_summary":"Maryādā (normative boundaries) must be protected; when transgressed, dharma collapses and society descends into weaponized conflict driven by passions (anger, desire).","karmic_consequence":"Guarding boundaries preserves peace; boundary-breaking yields war, suffering, and further moral degradation."}

Vrata Mahatmya: {"has_vrata":false}

Cosmic Boar Symbolism: {"has_symbolism":false}

Philosophical Teaching: {"has_teaching":true,"teaching_type":"diagnosis of conflict (kāraṇa-vicāra)","core_concept":"Wars often arise from compounded faults—ritual/social transgression (soma-doṣa), anger, and objectification/desire (strī-hetu)—once maryādā is breached.","practical_application":"Prevent escalation by restoring norms early: address transgressions, cool anger, and treat persons as ends (not causes) to avoid cycles of violence."}

Subject Matter: ["Ethics","Mythic conflict narrative","Social order (maryādā) and dharma"]

Primary Rasa: raudra

Secondary Rasa: karuna

Type: battlefield/arena

Related Themes: 32.32.11 (dharmavañcita roaming); 32.32.14 (Brahmā questions the cause of war)

Visual Art Cues: {"scene_description":"Devas and Asuras clash with varied weapons; faces contorted in anger; the background suggests a world where order has broken, with banners and chariots in turmoil.","item_prompts":["diverse weapons (śakti, gadā, khaḍga, śara)","two opposing armies with divine/asuric iconography","dust/smoke of battle","a central symbolic figure or motif indicating the 'cause' (strī-hetu) without voyeurism"],"kerala_mural_prompt":"Kerala mural battle tableau with rhythmic lines; saturated reds and greens; stylized weapons; emphasize kopa through wide eyes and dynamic stances.","tanjore_prompt":"Tanjore with gold-leaf on armor and weapons; symmetrical opposing ranks; central negative space suggesting dharma’s rupture; ornate borders framing chaos.","mysore_prompt":"Mysore painting with controlled composition; detailed weaponry; expressive but refined faces; subtle cues of moral collapse via broken standards/flags.","pahari_prompt":"Pahari miniature with crisp silhouettes; mountainous/cloudy backdrop; swirling movement lines; bright yet cool contrasts to show fury and impending sorrow."}

Audio Atmosphere: {"recitation_mood":"martial, urgent","suggested_raga":"Bhairav","pace":"medium-fast","voice_tone":"forceful, with emphatic cadence on maryādā, dharmanāśe, yuyudhire"}

C
Classical Literature
P
Purāṇic Narrative
V
Vaishnavism
D
Dharma-śāstra discourse (contextual)

FAQs

It reflects a common Purāṇic narrative pattern: social boundary-breaking (maryādā-bhaṅga) and dharma-decline are presented as conditions that precipitate large-scale conflict among cosmic groups (Devas and Asuras), illustrating how moral and social disorder is framed as a driver of political and mythic instability.

No specific geographic location is named in this verse fragment; it focuses on a causal sequence (dharma decline → conflict) rather than sacred geography.

The verse foregrounds the idea that when restraint and normative boundaries (maryādā) collapse and dharma is undermined, conflict escalates—serving as a cautionary ethical observation about maintaining social order and disciplined conduct.

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