HomeVaraha PuranaAdhyaya 6Shloka 11
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Varaha Purana 6.11: Adhyaya 6, Shloka 11

The Puṇḍarīkākṣapāraka Hymn and Puṣkara Tīrtha: The Account of King Vasu’s Release from Sin

विश्वमूर्तिं महाबाहुं वरदं सर्वतेजसम् । नमामि पुण्डरीकाक्षं विद्याऽविद्यात्मकं विभुम् ॥ ६.११ ॥

Sanskrit recitationVaraha Purana 6.11

viśvamūrtiṁ mahābāhuṁ varadaṁ sarvatejasam | namāmi puṇḍarīkākṣaṁ vidyā’vidyātmakaṁ vibhum || 6.11 ||

Ich verneige mich vor dem lotusäugigen, allgegenwärtigen Herrn: dessen Gestalt das Universum ist, großarmig, Spender von Gnaden, erfüllt von allem Glanz; dem Erhabenen, dessen Wesen sowohl Wissen als auch Nichtwissen umfasst.

viśvamūrtimthe one whose form is the universe
viśvamūrtim:
Karma (कर्म)
TypeNoun
Rootviśva-mūrti (प्रातिपदिक; विश्व + मूर्ति)
FormStrīliṅga (स्त्रीलिङ्ग), Dvitīyā vibhakti (2nd/द्वितीया), Ekavacana (एकवचन)
mahābāhummighty-armed
mahābāhum:
Karma (कर्म)
TypeAdjective
Rootmahā-bāhu (प्रातिपदिक; महा + बाहु)
FormPuṃliṅga (पुंलिङ्ग), Dvitīyā vibhakti (2nd/द्वितीया), Ekavacana (एकवचन)
varadamboon-giving
varadam:
Karma (कर्म)
TypeAdjective
Rootvara-da (प्रातिपदिक; वर + द)
FormPuṃliṅga (पुंलिङ्ग), Dvitīyā vibhakti (2nd/द्वितीया), Ekavacana (एकवचन)
sarvatejasamof all splendor / all-radiant
sarvatejasam:
Karma (कर्म)
TypeAdjective
Rootsarva-tejas (प्रातिपदिक; सर्व + तेजस्)
FormPuṃliṅga (पुंलिङ्ग), Dvitīyā vibhakti (2nd/द्वितीया), Ekavacana (एकवचन)
namāmiI bow / I salute
namāmi:
Kriyā (क्रिया)
TypeVerb
Root√nam (धातु; नम्)
FormLaṭ lakāra (लट्/Present), Uttama-puruṣa (1st person/उत्तमपुरुष), Ekavacana (एकवचन), Parasmaipada (परस्मैपद)
puṇḍarīkākṣamlotus-eyed one
puṇḍarīkākṣam:
Karma (कर्म)
TypeNoun
Rootpuṇḍarīka-akṣa (प्रातिपदिक; पुण्डरीक + अक्ष)
FormPuṃliṅga (पुंलिङ्ग), Dvitīyā vibhakti (2nd/द्वितीया), Ekavacana (एकवचन)
vidyā-avidyātmakamhaving (both) knowledge and ignorance as its nature
vidyā-avidyātmakam:
Karma (कर्म)
TypeAdjective
Rootvidyā-avidyā-ātmaka (प्रातिपदिक; विद्या + अविद्या + आत्मक)
FormPuṃliṅga (पुंलिङ्ग), Dvitīyā vibhakti (2nd/द्वितीया), Ekavacana (एकवचन); dvandva-compound (समाहार-द्वन्द्व) with ātmaka as qualifier
vibhumthe all-pervading lord
vibhum:
Karma (कर्म)
TypeNoun
Rootvibhu (प्रातिपदिक; विभु)
FormPuṃliṅga (पुंलिङ्ग), Dvitīyā vibhakti (2nd/द्वितीया), Ekavacana (एकवचन)

Varāha (default speaker per dialogue framework; not explicit in excerpt)

Varaha Avatara Context: {"is_varaha_focus":true,"earth_interaction":"Continues Varāha’s instruction to Earth through the stotra, presenting a higher metaphysical description of the Lord."}

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

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":"The Lord as viśvamūrti (universe-bodied) aligns with Yajña-Varāha cosmology: the cosmos is the divine body; worship is recognition of that all-pervasion.","yajna_varaha_imagery":"Implicit cosmic-body mapping: all forms as His limbs; ‘sarvatejas’ as the radiance sustaining worlds; boon-giving as the yajamāna’s grace to beings.","vedantic_connection":"‘Vidyā-avidyātmaka’ echoes Upaniṣadic dialectic (knowledge/ignorance as modes within māyā/manifestation), pointing to the Lord as the ground of both empirical and liberating cognition."}

Philosophical Teaching: {"has_teaching":true,"teaching_type":"Vedāntic theology within bhakti","core_concept":"The supreme Lord pervades as the universe and encompasses both vidyā and avidyā—transcending yet including the conditions of bondage and liberation.","practical_application":"Meditate during stotra on the Lord’s all-pervasion (see the world as His form) while discerning vidyā (liberating insight) from avidyā (misidentification)."}

Subject Matter: ["Theology (neutral, descriptive)","Cosmology","Philosophy (knowledge and ignorance)"]

Primary Rasa: śānta

Secondary Rasa: bhakti

Type: metaphysical/cosmic scope rather than local geography

Related Themes: Varāha Purāṇa 6.6.10 (epithet-based salutations)

Visual Art Cues: {"scene_description":"A cosmic vision of the lotus-eyed Lord as the very universe—radiant, mighty-armed, boon-bestowing—suggesting that knowledge and ignorance are encompassed within His manifestation.","item_prompts":["Viśvarūpa/cosmic-body motif with galaxies/elements","lotus-eyed serene face","multiple arms or emphasized mighty arms","radiance (tejas) aura","boon-giving hand (varada-mudrā)","subtle overlay of day/night or knowledge/ignorance symbolism (light/shadow halves)"],"kerala_mural_prompt":"Stylized viśvarūpa with concentric cosmic motifs; strong color blocks; varada-mudrā prominent; serene lotus eyes.","tanjore_prompt":"Central deity with expansive cosmic backdrop; heavy gold for tejas; intricate jewelry; varada gesture highlighted.","mysore_prompt":"Detailed, classical viśvarūpa with soft gradients; balanced iconography; contemplative mood.","pahari_prompt":"Poetic cosmic landscape within the deity’s silhouette; delicate stars and elements; gentle, meditative palette."}

Audio Atmosphere: {"recitation_mood":"majestic, contemplative praise","suggested_raga":"Shankarabharanam","pace":"medium-slow","voice_tone":"deep, resonant, with sustained vowels on key epithets"}

C
Classical Literature
P
Purāṇic Sanskrit
V
Vaiṣṇavism
C
Cosmological Hymnody

FAQs

It reflects a common Purāṇic practice of opening or framing discourse with a stuti (praise), establishing the cosmic scope of the speaker’s authority and situating the narrative within classical Sanskrit devotional-literary conventions.

No geographic location is named in this verse; it functions as a universalizing invocation rather than a sacred-geography reference.

The verse models humility and disciplined inquiry through reverential address, and it introduces a philosophical principle: reality is portrayed as encompassing both vidyā (knowledge) and avidyā (non-knowledge), encouraging reflective engagement rather than simplistic binaries.

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