Varaha Purana - Adhyaya 62
Varaha PuranaAdhyaya 6232 Shlokas

Adhyaya 62: Instruction on the ‘Health Vow’ and the Rite of Solar Worship

Ārogyavratakathanaṃ (Ādityārādhanavidhiḥ)

Ritual-Manual (Vrata) with Exemplary Narrative (Nīti/Itihāsa-style illustration)

Varaha ji Prithvi ko batate hain ki Arogyavrata ek aisa vrat hai jo Surya bhagwan ke liye hota hai. Is vrat mein Magah mahine mein chhath ko khana khate hain, saptami ko vrat rakhte hain aur Surya ki puja karte hain. Ashtami ko khana khate hain aur ye vrat har saal karte hain. Isse sehat acchi hoti hai, dhan milta hai aur marne ke baad bhi accha hota hai. Ek raja tha Sarvabhauma jo Manas sarovar se ek khaas kamal lekar jaana chahta tha. Usne hinsa ki aur pavitra sthan ki seema tod di, isliye usko kushth rog ho gaya. Vashishtha ne bataya ki wo kamal mein Aditya hai aur Arogyavrata karne se rog thik hoga. Raja ne vrat kiya aur turant thik ho gaya.

Speakers

VarāhaPṛthivīAgastyaBhadrāśvaVasiṣṭhaSārvabhauma (Anaraṇya)

Key Concepts

Ārogyavrata (health-oriented vow)Ādityārādhana as Viṣṇurūpa (solar worship as a form of Viṣṇu)Māgha Saptamī vrata timing (Ṣaṣṭhī–Saptamī–Aṣṭamī regimen)Manasā/Mānasasaras as a sacral ecological zoneBrahmodbhava padma (cosmic lotus) and ritual boundariesKuṣṭha as narrative consequence for transgressive appropriationPurāṇic pedagogy via exemplum (king’s case-history as instruction)
Recitation with translationVaraha Purana Adhyaya 62

Shlokas in Adhyaya 62

Verse 1

अगस्त्य उवाच । अथापरं महाराज व्रतम् आरोग्यसंज्ञितम् । कथयामि परं पुण्यं सर्वपापप्रणाशनम् ॥ ६२.१ ॥

Agastya ne kaha, ab main ek aur vrat batata hoon maharaj. Iska naam Arogya vrat hai. Yeh bahut accha vrat hai aur saare paap mita deta hai.

Verse 2

तस्यैव माघमासस्य सप्तम्यां समुपोषितः । पूजयेद् भास्करं देवं विष्णुरूपं सनातनम् ॥ ६२.२ ॥

Magh mahine ki saatvin tareekh ko vrat rakhna. Phir Surya dev ki puja karni hai. Surya dev Vishnu ka roop hain, woh hamesha se hain.

Verse 3

आदित्य भास्कर रवे भानो सूर्य दिवाकर । प्रभाकरेति सम्पूज्य एवं सम्पूज्यते रविः ॥ ६२.३ ॥

Surya dev ko kayi naam se pukarna hai. Aditya, Bhaskar, Ravi, Bhanu, Surya, Divakar, Prabhakar. In sab naam se puja karni hai.

Verse 4

षष्ठ्यां चैव कृताहारः सप्तम्यां भानुमर्चयेत् । अष्टम्यां चैव भुञ्जीत एष एव विधिक्रमः ॥ ६२.४ ॥

Chathi ko thoda khana khana. Saatvin ko Surya dev ki puja karni hai. Aathvin ko phir khana khana. Yehi sahi tarika hai.

Verse 5

अनेन वत्सरं पूर्णं विधिना योऽर्चयेद् रविम् । तस्यारोग्यं धनं धान्यमिह जन्मनि जायते । परत्र च शुभं स्थानं यद्गत्वा न निवर्तते ॥ ६२.५ ॥

Ek saal tak sahi tarike se Surya dev ki puja karo. Isse is janam mein tumhe sehat milegi, paisa milega, anna milega. Aur marne ke baad acchi jagah milogi jahan se wapas nahi aana padega.

Verse 6

सार्वभौमः पुरा राजा अनरण्यो महाबलः । तेनायमर्चितो देवो व्रतेनानेन पार्थिव । तस्य तुष्टो वरं देवः प्रादादारोग्यमुत्तमम् ॥ ६२.६ ॥

Pehle ek bada raja tha, Anaranya naam ka. Bahut taakatwala raja tha. Usne is vrat se bhagwan ki puja ki. Bhagwan khush ho gaye. Unhone use badi achi sehat ka vardaan diya.

Verse 7

भद्राश्व उवाच । किमसौ रोगवान् राजा येनारोग्यमवाप्तवान् । सार्वभौमस्य च कथं ब्रह्मन् रोगस्य सम्भवः ॥ ६२.७ ॥

Bhadrashva ne poocha, woh raja bimar kyun tha? Phir usko theek kaise mila? Itna bada raja hai, usko bimari kahan se aayi?

Verse 8

अगस्त्य उवाच । स राजा सार्वभौमोऽभूद् यशस्वी च सुरूपवान् । स कदाचिन्नृपश्रेष्ठो नृपश्रेष्ठ महाबलः ॥ ६२.८ ॥

Agastya ne kaha, Woh raja bahut bada tha. Uska naam tha, aur shakal bhi achi thi. Ek baar woh raja ek jagah gaya. Bahut taakatwala tha.

Verse 9

गतवान् मानसṃ दिव्यं सरो देवगणान्वितम् । तत्रापश्यद् बृहद् पद्मं सरोमध्यगतं सितम् ॥ ६२.९ ॥

Woh ek divya sarovar gaya, Manas naam ka. Wahan devi-devata the. Usne beech mein ek bada safed kamal dekha.

Verse 10

तत्र चाङ्गुष्ठमात्रं तु स्थितं पुरुषसत्तमम् । रक्तवासोभिराच्छन्नं द्विभुजं तिग्मतेजसम् ॥ ६२.१० ॥

Wahan usne ek chota sa aadmi dekha. Angootha jitna bada tha. Laal kapde pehne the. Haath do the. Chamak raha tha.

Verse 11

तं दृष्ट्वा सारथिं प्राह पद्ममेतत् समानय । इदं तु शिरसा बिभ्रत् सर्वलोकस्य सन्निधौ । श्लाघनीयो भविष्यामि तस्मादाहर माचिरम् ॥ ६२.११ ॥

Usne apne driver ko dekha aur bola, yeh kamal le aao. Main isko sabke saamne sar pe rakhunga. Log mere ki tareef karenge. Isliye jaldi se lana. Der mat karna.

Verse 12

एवमुक्तस्तदा तेन सारथिः प्रविवेश ह । ग्रहीतुमुपचक्राम तं पद्मं नृपसत्तम ॥ ६२.१२ ॥

Driver ne suna aur andar gaya. Usne woh kamal pakadne ke liye haath badhaya. Hey rajan, woh bahut bada raja tha.

Verse 13

स्पृष्टमात्रे ततः पद्मे हुंकारः समजायत । तेन शब्देन स त्रस्तः पपात च ममार च ॥ ६२.१३ ॥

Jaise hi usne kamal ko chhua, ek bada awaaz hui. Woh awaaz sun ke driver darr gaya. Woh gir pada aur mar gaya.

Verse 14

राजा च तत्क्षणात् तेन शब्देन समपद्यत । कुष्ठी विगतवर्णश्च बलवीर्यविवर्जितः ॥ ६२.१४ ॥

Usi waqt raja pe bhi asar hua. Usko kodh ho gaya. Uska rang ud gaya. Usme taakat bhi nahi rahi.

Verse 15

तथागतमतात्मानं दृष्ट्वा स पुरुषर्षभः । तस्थौ तत्रैव शोकार्तः किमेतदिति चिन्तयन् ॥ ६२.१५ ॥

Raja ne khud ko aise dekha. Woh wahin khada reh gaya. Use bahut dukh hua. Sochne laga, yeh kya ho gaya.

Verse 16

तस्य चिन्तयतो धीमानाजगाम महातपाः । वसिष्ठो ब्रह्मपुत्रोऽथ तं स पप्रच्छ पार्थिवम् ॥ ६२.१६ ॥

Jab woh raja soch mein tha, tab wahan Vasistha aaye. Vasistha Brahma ke bete the aur bade tapasvi the. Unhone raja se poocha ki kya chal raha hai.

Verse 17

कथं ते राजशार्दूल तव देहस्य शासनम् । इदानीमेव किं कार्यं तन्ममाचक्ष्व पृच्छतः ॥ ६२.१७ ॥

Vasistha ne kaha, Raja, tumhara kaam-dhandom kaisa chal raha hai? Tum apne shareer ka dhyan kaise rakhte ho? Abhi is waqt karna kya chahiye? Main pooch raha hoon, batao.

Verse 18

एवमुक्तस्ततो राजा वसिष्ठेन महात्मना । सर्वं पद्मस्य वृत्तान्तं कथयामास स प्रभुः ॥ ६२.१८ ॥

Vasistha ke kehne ke baad raja ne poora bataya. Usne Padma ki kahani shuru se lekar yahan tak sab kuchh kah diya.

Verse 19

तं श्रुत्वा स मुनिस्तत्र साधु राजन्नथाब्रवीत् । असाधुरथ वा तिष्ठ तस्मात् कुष्ठित्वमागतः ॥ ६२.१९ ॥

Yeh sab sun ke rishi ne kaha, Achha hai raja. Lekin agar tum achhe nahi ho, to waise hi raho. Isliye tumhe yeh bimari ho gayi hai.

Verse 20

एवमुक्तस्तदा राजा वेपमानः कृताञ्जलिः । पप्रच्छ साध्वहं विप्र कथं वा असाध्वहं मुने । कथं च कुष्ठं मे जातमेतन्मे वक्तुमर्हसि ॥ ६२.२० ॥

Yeh sun ke raja kaanpne laga. Usne haath jode aur poocha, Main kahan sahi kiya aur kahan galat? Mere badan par yeh bimari kaise aayi? Aap mujhe bataiye.

Verse 21

वसिष्ठ उवाच । एतद् ब्रह्मोद्भवं नाम पद्मं त्रैलोक्यविश्रुतम् । दृष्टमात्रेण चानेन दृष्टाः स्युः सर्वदेवताः । एतस्मिन् दृश्यते चैतत् षण्मासं क्वापि पार्थिव ॥ ६२.२१ ॥

Vasishtha ne kaha, yeh kamal Brahma se paida hua hai. Iska naam Brahma-udbhav hai aur teeno duniya mein mashhoor hai. Bas isko dekh lo, maano saare bhagwan dekh liye. Raja sahab, yeh kamal yahan che mahine tak dikhta hai, kuch special time par.

Verse 22

एतस्मिन् दृष्टमात्रे तु यो जलं विशते नरः । सर्वपापविनिर्मुक्तः परं निर्वाणमर्हति ॥ ६२.२२ ॥

Jo insaan yeh jagah dekh ke paani mein utarta hai, woh saare paap se aazaad ho jaata hai. Phir use mukti mil jaati hai, sabse badi cheez.

Verse 23

ब्रह्मणः प्रागवस्थाया मूर्तिरप्सु व्यवस्थिताः । एतां दृष्ट्वा जले मग्नः संसाराद् विप्रमुच्यते ॥ ६२.२३ ॥

Paani mein Brahma ki ek murti hai, unka purana roop. Jo insaan usko dekh ke paani mein doob jaata hai, woh janam-maran ke chakkar se chhut jaata hai.

Verse 24

इमं च दृष्ट्वा ते सूतो जले मग्नो नरोत्तम । प्रविष्टश्च पुनरिमं हर्तुमिच्छन्नराधिप । प्राप्तवानसि दुर्बुद्धे कुष्ठित्वं पापपूरुष ॥ ६२.२४ ॥

Tumne dekha, tumhara suta paani mein doob gaya. Phir woh wapas aaya, usko uthana chahta tha. Bade buri baat hai, paapi insaan. Tumhe kodh ho gaya hai.

Verse 25

दृष्टमेतत् त्वया यस्मात् त्वं साध्विति ततः प्रभो । मयोक्तो मोहमापन्नस्तेनासाधुरितीरितः ॥ ६२.२५ ॥

Tumne yeh dekh liya, isliye tumne kaha theek hai. Main bhi yahi bola. Par main galti mein aa gaya, isliye log bole main theek nahi hoon.

Verse 26

ब्रह्मपुत्रो ह्यहं चेमं पश्यामि परमेश्वरम् । अहन्यहनि चागच्छंस्तं पुनर्दृष्टवानसि ॥ ६२.२६ ॥

Main Brahma ka beta hoon, aur main is bhagwan ko dekhta hoon. Tu roz aata hai, aur tune bhi use baar-baar dekha hai.

Verse 27

देवा अपि वदन्त्येते पद्मं काञ्चनमुत्तमम् । मानसे ब्रह्मपद्मं तु दृष्ट्वा चात्र गतं हरिम् । प्राप्स्यामस्तत् परं ब्रह्म यद् गत्वा न पुनर्भवेत् ॥ ६२.२७ ॥

Devi bhi is sona ke kamal ki baat karte hain. Manas mein Brahma ka kamal dekh ke, yahan Hari ko bhi dekha. Ab hum use param brahm ko paa lenge. Wahan jaake phir wapas nahi aana padta.

Verse 28

इदं च कारणं चान्यत् कुष्ठस्य शृणु पार्थिव । आदित्यः पद्मगर्भेऽस्मिन् स्वयमेव व्यवस्थितः ॥ ६२.२८ ॥

Raja, sunno kushth ka ek aur karan. Is kamal ke andar Surya khud baitha hai.

Verse 29

तं दृष्ट्वा तत्त्वतो भावः परमात्मैष शाश्वतः । धारयामि शिरस्येनं लोकमध्ये विभूषणम् ॥ ६२.२९ ॥

Use dekh ke main samajh gaya ki woh paramatma hai, sada ke liye. Main use apne sir pe rakhta hoon, jaise duniya mein koi shringar ho.

Verse 30

एवं ते जल्पता पापमिदं देवेन दर्शितम् । इदानीमिममेव त्वमाराधय महामते ॥ ६२.३० ॥

Jab tu baat kar raha tha, devta ne tere paap ko saamne la diya. Ab is bhagwan ki puja kar.

Verse 31

अगस्त्य उवाच । एवमुक्त्वा वसिष्ठस्तु इममेव व्रतं तदा । आदित्याराधनं दिव्यमारोग्याख्यं जगाद ह ॥ ६२.३१ ॥

Agastya ne kaha ki Vashishth ne baat khatam ki. Phir unhone ek vrat bataya. Yeh Surya ki puja ka vrat hai. Iska naam Arogya vrat hai, yeh sehat ke liye hai.

Verse 32

सोऽपि राजा अकारोच्चेमं व्रतं भक्तिसमन्वितः । सिद्धिं च परमां प्राप्तो विरोगश्चाभवत्क्षणात् ॥ ६२.३२ ॥

Raja ne bhi yeh vrat bhav ke saath kiya. Use badi siddhi mili. Aur turant hi uski bimari theek ho gayi.

Inside Adhyaya 62

How it unfolds

  1. Where it opens

    Varāha, in Purāṇic instruction-mode to Pṛthivī, introduces an Ārogyavrata (health vow) centered on Sūrya/Āditya as Viṣṇu’s enduring, beneficent form, specifying Māgha-month timing and disciplined conduct as the foundation of bodily and moral well-being.

  2. Central event

    To ground the vrata in exemplum, the narrative recounts King Sārvabhauma (Anaraṇya) at Mānasasaras: he arrogantly attempts to seize a miraculous lotus for display, violating a sacral boundary and harming the sanctified ecology; he is subsequently afflicted with kuṣṭha.

  3. Climax resolution

    Vasiṣṭha identifies the lotus as brahmodbhava and reveals Āditya’s presence within it; he prescribes Ādityārādhana through the Māgha Saptamī regimen. The king performs the vow with restraint and devotion and is cured immediately, demonstrating that reverence and disciplined worship rectify transgression and restore health.

  4. Closing phalashruti

    Observing the Māgha Ṣaṣṭhī–Saptamī–Aṣṭamī cycle for a full year yields ārogya (health), prosperity, and an auspicious post-mortem state; the chapter frames the rite as both remedial (for affliction) and preventive (for sustained well-being).

Geographical context

Mānasasaras (divine lake; Himalayan sacral ecology); reference to a ‘divine lake with devas’ (devagaṇānvitam) as a mythicized natural landscape.

Tirtha focus

  • Primary TirthaMānasasaras (Mānasa-sarovara)
  • Associated RegionHimalayan sacral zone (mythicized divine-lake landscape)
  • Pilgrimage MeritMerit is implied through the lake’s divine status and the presence of Āditya in the lotus; the text’s emphasis falls less on travel-phalā and more on correct conduct at sacred natural sites—non-appropriation, reverence, and worship—by which one gains protection, purification, and well-being.

Ritual instructions

  • Primary RitualĀrogyavrata / Māgha Saptamī Ādityārādhana (solar worship as Viṣṇurūpa)
  • BenefitRestoration and preservation of health (ārogya), prosperity, and an auspicious destiny after death; the rite also functions as moral correction for arrogance and boundary-violation, as illustrated by the king’s cure from kuṣṭha.

The narrative frame

  • VarāhaPṛthivī · Didactic and corrective—ritual-manual instruction reinforced by cautionary exemplum (nīti-style case history).

The emotional journey

  • Dominant RasaŚānta (devotional calm) with a strong corrective undercurrent (bhaya-to-śamana).
  • Emotional ProgressionInstructional serenity → arrogance and transgression → shock and suffering (disease as consequence) → humility and disciplined worship → relief, restoration, and renewed reverence toward sacred nature.

Planning a pilgrimage

  • Visit FeasibilityTraditionally revered and geographically remote; feasible for modern pilgrims with significant planning and permits, and best approached as a high-altitude sacred landscape where the chapter’s ethic of non-disturbance is paramount.
  • Best SeasonLate spring to early autumn (weather-access window); the vrata itself is Māgha-timed regardless of travel.
  • Modern Location NameLake Manasarovar (near Mount Kailash region)
  • Related FestivalMāgha Saptamī (Sūrya Saptamī / Ratha Saptamī observance in broader practice)

Frequently Asked Questions

The text links bodily well-being (ārogya) to disciplined conduct: regulated fasting, reverent worship, and—through the Mānasasaras episode—restraint from appropriating what is marked as sacred. The king’s affliction follows an act of possessive display and disturbance of a sanctified natural object, and the remedy is framed as corrective discipline through Ādityārādhana.

The observance is anchored in the lunar month Māgha, with a Ṣaṣṭhī–Saptamī–Aṣṭamī sequence: eating in a regulated manner on the sixth day (ṣaṣṭhī), fasting and worshiping Bhāskara/Āditya on the seventh (saptamī), and eating on the eighth (aṣṭamī). The text also presents the practice as repeated/maintained over a full year (vatsaraṃ pūrṇam).

By situating moral consequence within a lake ecosystem (Mānasasaras) and treating the lotus as a protected sacral phenomenon, the narrative models a norm of non-disturbance and boundary-respect toward revered natural sites. The king’s attempt to extract and publicly display the lotus functions as a transgressive intervention in a sacred landscape, while the corrective rite emphasizes reverence rather than exploitation.

The chapter references sages Agastya and Vasiṣṭha (identified as Brahmā’s son in the narrative), King Sārvabhauma (also named Anaraṇya), and Bhadrāśva as the questioning interlocutor within the embedded dialogue. These figures serve as authority nodes for ritual instruction and exemplum-based pedagogy.

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