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Varaha Purana 134.40 — Adhyaya 134, Shloka 40

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

Upaspṛśya

ततः कमलपत्राक्षो वराहः सम्मुखे स्थितः ॥ सनत्कुमारो मे भक्तो पुनर्नारायणोऽब्रवीत् ॥

tataḥ kamalapatrākṣo varāhaḥ sammukhe sthitaḥ || sanatkumāro me bhakto punarnārāyaṇo 'bravīt ||

Entonces Varāha, de ojos como pétalos de loto, se quedó de pie frente a (ellos). Y Sanatkumāra —mi devoto— habló de nuevo, dirigiéndose a Nārāyaṇa.

tataḥthen
tataḥ:
kamala-patrākṣaḥlotus-petal-eyed
kamala-patrākṣaḥ:
varāhaḥVarāha
varāhaḥ:
sammukhefacing, in front
sammukhe:
sthitaḥstood
sthitaḥ:
sanatkumāraḥSanatkumāra
sanatkumāraḥ:
memy
me:
bhaktaḥdevotee
bhaktaḥ:
punaḥagain
punaḥ:
nārāyaṇaḥNārāyaṇa
nārāyaṇaḥ:
abravītsaid/spoke
abravīt:

Narrator (frame voice; implied Purāṇic narration)

Varaha Avatara Context: {"is_varaha_focus":true,"aspect_highlighted":"None","boar_form_detail":"Lotus-eyed (kamala-patrākṣa); otherwise boar-form specifics not described here.","earth_interaction":"Varāha stands ‘facing’ (sammukhe sthitaḥ), indicating readiness to respond in the dialogue setting; direct interaction is presence-before-the-questioner."}

Bhu Devi Dialogue: {"is_dialogue":false,"speaker_role":"None","bhu_devi_state":"None","key_question":"None"}

Mathura Mandala: {"is_mathura_related":false,"specific_site":"None","parikrama_context":"None","krishna_connection":"None"}

Dharma Shastra: {"has_dharma_rule":false,"topic":"None","instruction_summary":"None","karmic_consequence":"None"}

Vrata Mahatmya: {"has_vrata":false,"vrata_name":"None","tithi_month":"None","promised_fruit":"None"}

Cosmic Boar Symbolism: {"has_symbolism":false,"symbolic_interpretation":"None","yajna_varaha_imagery":"None","vedantic_connection":"None"}

Philosophical Teaching: {"has_teaching":true,"teaching_type":"Guru-paramparā / discourse framing","core_concept":"Purāṇic instruction often proceeds through layered speakers; the Lord’s presence authorizes the teaching, while sages (e.g., Sanatkumāra) may articulate it.","practical_application":"Receive dharma/mokṣa teachings through legitimate transmission: honor the source (Nārāyaṇa) and the expounder (sage), maintaining attentiveness and reverence."}

Subject Matter: ["Dialogue Framework","Theology (Neutral/Descriptive)","Ethics","Yoga"]

Primary Rasa: Śānta

Secondary Rasa: Adbhuta

Type: Purāṇic narrative frame (assembly before Nārāyaṇa/Varāha)

Related Themes: Frame-shift markers in the Varāha Purāṇa where narration introduces/returns to Sanatkumāra as expounder

Visual Art Cues: {"scene_description":"Varāha/Nārāyaṇa, lotus-eyed, stands facing the assembly; Sanatkumāra, depicted as a youthful sage, prepares to speak again to Nārāyaṇa—layered narration made visible.","item_prompts":["Varāha with lotus-like eyes and divine aura","Sanatkumāra as kumāra-sage (youthful, matted hair or simple ascetic marks)","facing posture (sammukha)","assembly setting with subtle sacred ambience"],"kerala_mural_prompt":"Kerala mural: frontal Varāha with large lotus eyes, ornate crown; Sanatkumāra as youthful sage at side; saturated reds/ochres, decorative borders.","tanjore_prompt":"Tanjore: central Varāha with gold-leaf halo and embossed ornaments; Sanatkumāra in ascetic attire with smaller halo; temple arch framing.","mysore_prompt":"Mysore: elegant, symmetrical court-scene; Varāha standing, Sanatkumāra seated with palm-leaf; refined shading and jewelry detail.","pahari_prompt":"Pahari: intimate hillside āśrama; Varāha standing in gentle contrapposto; Sanatkumāra youthful and serene; cool palette and fine lines."}

Audio Atmosphere: {"recitation_mood":"Narrative transition, poised and luminous","suggested_raga":"Shankarabharanam","pace":"Medium","voice_tone":"Clear storyteller tone, slightly heightened on epithets like ‘kamala-patrākṣaḥ’ and names ‘Sanatkumāra… Nārāyaṇa’"}

C
Classical Literature
P
Purāṇic Narrative
V
Vaiṣṇavism
S
Sanskrit Philology

FAQs

It exemplifies a common Purāṇic narrative technique: a framed dialogue where authority is established through revered speakers (Varāha, Nārāyaṇa, and the Kumāra tradition).

No geographic location is named in this verse; it primarily sets the dialogic scene and speakers.

No direct ethical injunction appears here; the verse functions as a transition establishing who will speak within the instructional dialogue.

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