HomeVaraha PuranaAdhyaya 4Shloka 28
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Varaha Purana 4.28: Adhyaya 4, Shloka 28

On Nārāyaṇa’s Ten Avatāras and Eightfold Manifestations, and the Account of King Aśvaśirā

ददर्श राजा रक्ताक्षं कालानलसमद्युतिम् । नेत्थं भवति विश्वेशो मायैषा योगिनां सदा । सर्वव्यापी हरिः श्रीमानिति राजा जगाद ह ॥ ४.२८ ॥

Sanskrit recitationVaraha Purana 4.28

dadarśa rājā raktākṣaṁ kālānala-samad-yutim | netthaṁ bhavati viśveśo māyaiṣā yogināṁ sadā | sarvavyāpī hariḥ śrīmān iti rājā jagāda ha || 4.28 ||

Der König erblickte ihn—rotäugig, strahlend wie das Feuer am Ende der Zeit. Da sprach der König: „Der Herr des Alls ist wahrlich nicht so; dies ist stets die māyā der Yogin. Hari, der Glorreiche, ist allgegenwärtig.“

ददर्शsaw
ददर्श:
Kriya (क्रिया/Verb)
TypeVerb
Rootदृश् (धातु)
Formलिट्-लकार (Perfect), प्रथम-पुरुष, एकवचन; परस्मैपद
राजाthe king
राजा:
Karta (कर्ता/Subject)
TypeNoun
Rootराजन् (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा-विभक्ति, एकवचन
रक्ताक्षम्red-eyed
रक्ताक्षम्:
Karma (कर्म/Object)
TypeAdjective
Rootरक्त-अक्ष (प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया-विभक्ति (Accusative), एकवचन; समासः—कर्मधारय (रक्ताः अक्षी यस्य/रक्तम् अक्षि)
कालानल-सम-द्युतिम्having a radiance like the fire of time (cosmic fire)
कालानल-सम-द्युतिम्:
Karma (कर्म/Object complement)
TypeAdjective
Rootकाल-अनल-सम-द्युति (प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया-विभक्ति, एकवचन; समासः—तत्पुरुष (कालानलस्य समा द्युतिः यस्य)
not
:
Sambandha (सम्बन्ध/Negation)
TypeIndeclinable
Rootन (अव्यय)
Formअव्यय; निषेध (negation particle)
इत्थम्thus/in this manner
इत्थम्:
Kriya-vishesana (क्रियाविशेषण/Adverbial)
TypeIndeclinable
Rootइत्थम् (अव्यय)
Formअव्यय; क्रियाविशेषण (adverb)
भवतिis/becomes
भवति:
Kriya (क्रिया/Verb)
TypeVerb
Rootभू (धातु)
Formलट्-लकार (Present), प्रथम-पुरुष, एकवचन; परस्मैपद
विश्वेशःLord of the universe
विश्वेशः:
Karta (कर्ता/Subject)
TypeNoun
Rootविश्व-ईश (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा-विभक्ति, एकवचन; समासः—तत्पुरुष (विश्वस्य ईशः)
मायाillusion/maya
माया:
Karta (कर्ता/Subject)
TypeNoun
Rootमाया (प्रातिपदिक)
Formस्त्रीलिङ्ग, प्रथमा-विभक्ति, एकवचन
एषाthis
एषा:
Karta (कर्ता/Subject apposition)
TypeNoun
Rootएतद् (सर्वनाम-प्रातिपदिक)
Formस्त्रीलिङ्ग, प्रथमा-विभक्ति, एकवचन
योगिनाम्of yogins
योगिनाम्:
Sambandha (सम्बन्ध/Genitive)
TypeNoun
Rootयोगिन् (प्रातिपदिक)
Formपुंलिङ्ग, षष्ठी-विभक्ति (Genitive), बहुवचन (Plural)
सदाalways
सदा:
Kriya-vishesana (क्रियाविशेषण/Adverbial)
TypeIndeclinable
Rootसदा (अव्यय)
Formअव्यय; कालवाचक क्रियाविशेषण (temporal adverb)
सर्वव्यापीall-pervading
सर्वव्यापी:
Karta (कर्ता/Subject complement)
TypeAdjective
Rootसर्व-व्यापिन् (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा-विभक्ति, एकवचन; समासः—तत्पुरुष (सर्वत्र व्यापी)
हरिःHari (Vishnu)
हरिः:
Karta (कर्ता/Subject)
TypeNoun
Rootहरि (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा-विभक्ति, एकवचन
श्रीमान्glorious/fortunate
श्रीमान्:
Karta (कर्ता/Subject complement)
TypeAdjective
Rootश्रीमत् (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा-विभक्ति, एकवचन
इतिthus
इति:
Sambandha (सम्बन्ध/Quotation marker)
TypeIndeclinable
Rootइति (अव्यय)
Formअव्यय; उद्धरण-चिह्न (quotative particle)
राजाthe king
राजा:
Karta (कर्ता/Subject)
TypeNoun
Rootराजन् (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा-विभक्ति, एकवचन
जगादsaid/spoke
जगाद:
Kriya (क्रिया/Verb)
TypeVerb
Rootगद् (धातु)
Formलिट्-लकार (Perfect), प्रथम-पुरुष, एकवचन; परस्मैपद
indeed/then
:
Sambandha (सम्बन्ध/Discourse particle)
TypeIndeclinable
Rootह (अव्यय)
Formअव्यय; स्मरण/वृत्तान्तसूचक निपात (emphatic/expletive particle)

Rājā (the King; name not specified in the excerpt)

C
Classical Literature
P
Purāṇic Narrative
V
Vaiṣṇavism
S
Sanskrit Philology

FAQs

It reflects a common Purāṇic narrative strategy: extraordinary or fearsome appearances are framed as māyā or a perceptual condition, while reaffirming a philosophical claim of the deity’s all-pervading nature—useful for tracing how Purāṇas integrate devotional theology with yogic vocabulary.

No geographic location is named in this verse; the content is primarily descriptive and philosophical rather than topographical.

The verse emphasizes discernment: do not treat a terrifying appearance as ultimate reality; instead, apply reflective judgment (viveka-like reasoning) and recognize the broader principle of pervasion (sarvavyāpti) rather than being led by surface perception.

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