Varaha Purana - Adhyaya 90
Varaha PuranaAdhyaya 9015 Shlokas

Adhyaya 90: Description of the Threefold Goddess-Power and Brahmā’s Hymn to Sṛṣṭi

Triśakti-varṇana (Sṛṣṭi-Vaiṣṇavī-Raudrī Devī-stuti)

Theological-Philosophical Discourse (Śakti, Cosmology, Mantra-ontology)

Varaha ji Prithvi ko batate hain ki Shiv ji ne teen shaktiyon ka gyan diya. Pehli shakti Srishti hai, jo safed rang ki hai aur ek akshar roop mein sab aksharon se bani hai. Isi devi ko Vagishi, Saraswati aur Vidyeshwari ke naam se bhi jana jata hai. Dusra shakti Apara ya Vaishnavi hai, jiska rang laal hai. Teesri shakti Raudri hai, jise parapara kaha gaya hai. Brahma ji ne devi ki stuti ki aur unhe Omkar mein basne wali bataya. Unhone kaha ki yahi devi sab jeevon ko janam deti hai.

Speakers

VarāhaPṛthivīBrahmā

Key Concepts

triśakti (sṛṣṭi–vaiṣṇavī–raudrī) as a single power in three modesekākṣarā and sarvākṣara-mayī (phonemic totality; mantra-ontology)Vāc/Sarasvatī as epistemic-creative principle (language → knowledge → manifestation)oṃkāra-sthitā and vedotpatti (Veda-origin linked to primordial sound)svāhā and svadhā (ritual utterances as cosmological functions)sarvagā/sarvajanani (immanence and universal maternity)
Recitation with translationVaraha Purana Adhyaya 90

Shlokas in Adhyaya 90

Verse 1

श्रीवराह उवाच । शृणु चान्यं वरारोहे तस्या देव्या महाविधिम् । या सा त्रिशक्तिरुद्दिष्टा शिवेन परमेष्ठिना ॥

Bhagwan Varaha bol uthe. Unhone kaha, sun Devi, main tumhe ek aur baat batata hoon. Woh Devi ki mahantva wali puja vidhi hai. Shiv ji ne batayi thi, woh teen shaktiyon wali Devi.

Verse 2

सर्वज्ञे त्वं वरारोहे सर्वसिद्धिप्रदायिनी । सिद्धिबुद्धिकरी देवि प्रसूतिः परमेश्वरि ॥

Tumhe sab pata hai Devi. Tum jo chahte ho woh deti ho. Tum insaan ko safal bana deti ho aur samajh deti ho. Tum hi sab paida karti ho, tum hi sab ki maalik ho.

Verse 3

त्वं स्वाहा त्वं स्वधा देवि त्वमुत्पत्तिर्वरानने । त्वमोङ्कारस्थितादेवि वेदोत्पत्तिस्त्वमेव च ॥

Devi, tum hi Svaha ho, tum hi Svadha ho. Tum hi sab ka aarambh ho, sundar chehra wali. Tum Om shabda mein rehti ho. Vedon ka aarambh bhi tum hi ho.

Verse 4

देवानां दानवानां च यक्षगन्धर्वरक्षसाम् । पशूनां वीरुधां चापि त्वमुत्पत्तिर्वरानने ॥

Devi, tum devtaon aur daanavon ki janani ho. Yaksh, Gandharv, Rakshas sab tumse paida hue. Jaanwar aur ped-paudhe bhi tumse hi bane hain.

Verse 5

विद्या विद्येश्वरी सिद्धा प्रसिद्धा त्वं सुरेश्वरी । सर्वज्ञा त्वं वरारोहे सर्वसिद्धिप्रदायिनी ॥

Tum hi gyaan ho aur gyaan ki rani ho. Tum siddh ho, sab jaanti ho. Devi, tum devtaon ki rani ho. Tum sab kuch jaanti ho aur har kaam mein safalta deti ho.

Verse 6

सर्वगा गतसन्देहा सर्वशत्रुनिबर्हिणी । सर्वविद्येश्वरी देवी नमस्ते स्वस्तिकारिणि ॥

Tum kahin bhi ho, koi shak nahi. Tum har dushman ko khatam karti ho. Tum sab gyaan ki rani ho devi. Main tumhe pranam karta hoon, tum hi shanti deti ho.

Verse 7

ऋतुस्नातां स्त्रियं गच्छेद्यस्त्वां स्तुत्वा वरानने । तस्यावश्यं भवेत्सृष्टिस्त्वत्प्रसादात्प्रजेश्वरि । स्वरूपा विजया भद्रा सर्वशत्रुप्रमोहिनी ॥

Jo koi tumhari stuti karke stri ke paas jaye, uske bacche zaroor hote hain. Yeh tumhi ki kripa se hota hai devi. Tum hi asli roop ho, vijay ho, shubh ho. Tum dushmanon ko ghabra deti ho.

Verse 8

तत्र सृष्टिः पुरा प्रोक्ता श्वेतवर्णा स्वरूपिणी । एकाक्षरेति विख्याता सर्वाक्षरमयी शुभा ॥

Yahan pehle bataya gaya ki srishti safed rang ki hai. Uska apna ek roop hai. Log use Ek Akshar kehte hain kyunki woh sab aksharon mein bhi hai. Yeh shubh hai.

Verse 9

वागीशेति समाख्याता क्वचिद्देवी सरस्वती । सैव विद्येश्वरी देवी सैव क्वाप्यमिताक्षरा । सैव ज्ञानविधिः क्वापि सैव देवी विभावरी ॥

Kuch jagah use Vagishi kehte hain, kuch jagah Saraswati. Wohi devi gyaan ki adhikari hai. Kuch jagah use anant aksharon wali kehte hain. Kuch jagah woh gyaan ka niyam hai, kuch jagah Vibhavari.

Verse 10

यानि सौम्यानि नामानि यानि ज्ञानोद्भवानि च । तानि तस्या विशालाक्षि द्रष्टव्यानि वरानने ॥

Jo naam dheere-dheere hain, jo naam gyaan se aate hain, woh sab uske hain. Badi aankhon wali, sundar chehra wali, yeh sab naam uske liye maan lo.

Verse 11

या वैष्णवी विशालाक्षी रक्तवर्णा सुरूपिणी । अपरा सा समाख्याता रौद्री चैव परापरा ॥

Vaishnavi devi badi aankhon wali hai, laal rang ki, sundar roop wali. Use Apara kehte hain. Woh Raudri bhi hai aur Parapara bhi.

Verse 12

एतास्त्रयोऽपि सिद्ध्यन्ते यो रुद्रं वेत्ति तत्त्वतः । सर्वगेयं वरारोहे एकैव त्रिविधा स्मृता ॥

Jo Rudra ko sach mein jaanta hai, uske liye yeh teeno kaam karti hain. Yeh sab jagah gaaya jaata hai. Woh ek hi hai, lekin teen roop mein yaad ki jaati hai.

Verse 13

एषा सृष्टिर्वरारोहे कथिता ते पुरातनी । तया सर्वमिदं व्याप्तं जगत् स्थावरजङ्गमम् ॥

Yeh purani kahani maine tumhe bata di hai ki duniya kaise bani. Is se poora jag saaf ho gaya hai. Jo chal sakta hai aur jo nahi, sab is mein aa gaya.

Verse 14

या सा आदौ वर्धिता सृष्टिर्ब्रह्मणोऽव्यक्तजन्मनः । तया तुल्यां स्तुतिं चक्रे तस्या देव्याः पितामहः ॥

Brahma ne pehle duniya banayi thi, jab woh kisi ko dikhayi nahi deta tha. Usne Devi ki tareef likhi. Woh tareef itni badi thi jitni Devi khud.

Verse 15

ब्रह्मोवाच । जयस्व सत्यसम्भूते ध्रुवे देवि वराक्षरे । सर्वगे सर्वजननि सर्वभूतमहेश्वरि ॥

Brahma bole, Devi tum hamesha jeeto. Tum sach se bani ho aur kabhi hilte nahi. Tum har jagah ho aur sabki maa ho. Tum sabse badi shakti ho.

Inside Adhyaya 90

How it unfolds

  1. Where it opens

    Varāha instructs Pṛthivī (addressed as Varārohā/Viśālākṣī) in a doctrinal, cosmological register, introducing Śiva/Parameṣṭhin’s teaching on a threefold śakti that underlies the world-order.

  2. Central event

    Exposition of triśakti as one power in three modes: (1) primordial Sṛṣṭi-śakti—white, auspicious, ekākṣarā yet sarvākṣara-mayī—named through epistemic/linguistic identities (Vāgīśī, Sarasvatī, Vidyeśvarī, Amitākṣarā); (2) Aparā/Vaiṣṇavī—red; (3) Raudrī—parāparā. The teaching links speech (vāc), knowledge (vidyā), and manifestation (sṛṣṭi) as a single continuum.

  3. Climax resolution

    Brahmā’s stuti crystallizes the doctrine: the goddess is svāhā/svadhā (ritual efficacy), oṃkāra-sthitā (abiding in Oṃ), the womb/source of beings and Veda-origin through primordial sound—thereby resolving the triad into a unified, all-pervading creative principle sustaining cosmic stability.

Geographical context

The setting is cosmological and doctrinal rather than geographically localized.

Ritual instructions

  • BenefitNo explicit external rite is prescribed in the provided chapter summary; the implied sādhana is contemplative alignment with vāc/vidyā (Sarasvatī as ekākṣarā–oṃkāra) and reverential recitation/understanding of the hymn as a means to stabilize knowledge, speech, and order in one’s sphere.

The narrative frame

  • Varāha (with Brahmā’s embedded hymn)Pṛthivī (Varārohā/Viśālākṣī) · Didactic, cosmological, mantra-ontological; reverential when shifting into Brahmā’s formal praise.

The emotional journey

  • Dominant RasaŚānta (with Bhakti undertone)
  • Emotional ProgressionFrom instructional clarity (mapping the three modes of śakti) → contemplative awe at the ekākṣarā/sarvākṣara-mayī paradox → devotional elevation and ritual solemnity in Brahmā’s stuti → intellectual-settled serenity in the unity of sound, knowledge, and creation.

Planning a pilgrimage

  • Visit FeasibilityNot applicable as a location-based tīrtha is not specified; this adhyāya functions as a doctrinal/meditative chapter rather than a pilgrimage guide.

Frequently Asked Questions

The text presents a philosophical model in which a single all-pervading power (śakti) manifests in three modes (sṛṣṭi, vaiṣṇavī/aparā, raudrī/parāparā). It links cosmic stability to disciplined knowledge and speech (Vāc/Sarasvatī), implying that orderly creation—and by extension the well-being of the terrestrial world addressed through Pṛthivī—depends on right understanding of the underlying creative principle.

No tithi, lunar phase, month (māsa), seasonal (ṛtu) timing, or calendrical ritual schedule is specified in the provided passage. The only temporal phrasing is cosmological (“ādau,” ‘in the beginning’) rather than liturgical.

Environmental balance is approached indirectly through cosmology: the chapter states that the primordial sṛṣṭi-śakti pervades the entire world (jagat), including stationary and moving beings (sthāvara-jaṅgama). By framing creation as universally suffused by a regulating principle grounded in knowledge and sacred sound, the narrative supports a Pṛthivī-oriented reading in which terrestrial order is maintained through alignment with that pervasive creative law.

The passage references Brahmā (Pitāmaha) as the speaker of the hymn and invokes Śiva/Parameṣṭhin as the authority who has indicated the triśakti. No royal dynasties, human genealogies, or named sage lineages appear in these verses.

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