Varaha Purana - Adhyaya 97
Varaha PuranaAdhyaya 9748 Shlokas

Adhyaya 97: The Glory of Rudra: The Origin of the Kapālamocana Pilgrimage Site and Rudra’s Expiatory Vow

Rudramāhātmya (Kapālamocana-tīrtha-prādurbhāva)

Ritual-Manual (Vrata/Prāyaścitta) & Sacred Geography (Tīrtha-māhātmya)

Varaha ne Prithvi ko bataya ki Rudra ka vrata kaise shuru hua. Rudra ne Brahma ke sir kaat diya aur kholdi unke haath mein chipak gayi. Brahma ne kaha ab tu kápálika vrata kar. Rudra baras bhar nadiyon mein nahata phira. Barah saal baad Varanasi mein kholdi gir gayi. Us jagah ka naam Kapalamocana pada. Brahma ne kaha insaan bhi aise hi vrata karein.

Speakers

VarāhaPṛthivī

Key Concepts

Rudra-vrata as prāyaścitta (expiatory discipline)Kāpālika observance and skull-symbolism (kapāla)Brahmahatyā and ritual purificationKapālamocana-tīrtha as a geography of atonementTīrtha-yātrā and riverine sacral ecologyNorm-setting: vows as models for human conduct (lokamārga)
Recitation with translationVaraha Purana Adhyaya 97

Shlokas in Adhyaya 97

Verse 1

॥ अथ रुद्रमाहात्म्यम् ॥ वराह उवाच ॥ अथ रुद्रव्रतोत्पत्तिं शृणु देवि वरानने ॥ येन ज्ञातेन पापेभ्यो मुच्यते नात्र संशयः ॥

Ab main tumhe Rudra vrat ki baat batata hoon. Devi, dhyan se suno. Yeh vrat jaan ke insaan paap se chhut jaata hai. Isme koi shak nahi hai.

Verse 2

ब्रह्मणा तु यदा सृष्टः पूर्वं रुद्रो वरानने ॥ तृतीये जन्मनि विभुः पिङ्गाक्षो नीललोहितः ॥

Brahma ne pehle Rudra ko banaya tha. Phir teesre janam mein unka naam Pingaaksh aur Neelalohit pada. Woh bahut bade the.

Verse 3

तदा कौतूहलाद्ब्रह्मा स्कन्धे तं जगृहे प्रभुः ॥ स्कन्धारूढस्तदा रुद्रो ब्रह्मणोऽव्यक्तजन्मनः ॥

Tab Brahma ko jaldi hui. Unhone Rudra ko apne kandhe pe utha liya. Rudra Brahma ke kandhe pe baith gaya. Brahma ka janam normal nahi dikhta.

Verse 4

जन्मतश्च शिरो यद्धि पञ्चमं तज्जगाद ह ॥ मन्त्रंाथर्वणं रुद्रो येन सद्यः प्रमुच्यते ॥

Sir ke baare mein unhone bola ki yeh paanchwa hissa hai. Phir Rudra ne ek mantra bataya. Yeh mantra Atharva Veda se hai. Isse insaan turant azaad ho jaata hai.

Verse 5

कपालिन् रुद्र बभ्रोऽथ भव कैरात सुव्रत ॥ पाहि विश्वं विशालाक्ष कुमार वरविक्रम ॥

Bhagwan ke kaafi naam hain. Kapalin, Rudra, Babhru, Bhava, Kairata. In sab se pukara. Bolne lage, duniya ki raksha karo. Aankhein badi hain aapki, balidaan bada hai aapka.

Verse 6

एवमुक्तस्तदा रुद्रो भविष्यैर्नामभिर्भवः ॥ कपालशब्दात्कुपितस्तच्छिरो विचकर्त्त ह ॥

Jab aise pukara to Rudra ne suna. Bhagwan ke aise naam the jo aage chal ke famous honge. Par jab kapala shabd suna to gussa aa gaya. Usne woh sir kaat diya.

Verse 7

वामाङ्गुष्ठनखेनाद्यं प्राजापत्यं विचक्षणः ॥ तन्निकृत्तं शिरो धात्री हस्तलग्नं बभूव ह ॥

Rudra ne apne baye angooth ke naakhun se kaam liya. Usne Prajapati ka sir kaat diya. Woh sir jo kaata, woh haath mein chipak gaya. Dharti maa, yeh baat suni hai.

Verse 8

तस्मिन्निकृत्ते शिरसि प्राजापत्यं त्रिलोचनः ॥ ब्रह्माणं प्रयतो भूत्वा रुद्रो वचनमब्रवीत् ॥

Jab woh Prajapati ka sir kaat diya gaya. Rudra ki aankhen teen thin. Woh shaant ho gaya. Brahma ke paas gaya. Dhyaan se baat karne laga.

Verse 9

रुद्र उवाच ॥ कथं कपालं मे देव करात्पतति सुव्रत ॥ नश्यते च कथं पापं ममैदद्वद सुव्रत ॥

Rudra ne poocha, Dev, yeh katora mere haath se kaise girega? Main vrat mein hoon, batao. Mera paap kaise khatam hoga? Yeh bhi batao.

Verse 10

एवमुक्तस्तदा रुद्रो ब्रह्मणाऽव्यक्तमूर्त्तिना ॥ आजगाम गिरिं गन्तुं माहेन्द्रं पापनाशनम् ॥

Brahma ne Rudra ko bola, ja Mahendra parvat par. Woh paap mitata hai. Rudra chal pada.

Verse 11

तत्र स्थित्वा महादेवस्तच्छिरो बिभिदे त्रिधा ॥ तस्मिन् भिन्ने पृथक्केशान्गृहीत्वा भगवान्भवः ॥

Mahadev wahin ruke. Usne woh katora teen tukdon mein toda. Jab toota, toh Bhagwan ne baal alag kar liye.

Verse 12

यज्ञोपवीतं केशं तु महास्थ्नाक्षमणींस्तथा ॥ कपालशकलं चैकमसृक्पूर्णं करे स्थितम् ॥

Usne janeu aur baal liya. Rudraksh ki mala bhi li. Katora ka ek tukda haath mein reh gaya, usme khoon bhara tha.

Verse 13

अपरं खण्डशः कृत्वा जटाजूटे न्यवेशयत् ॥ एवं कृत्वा महादेवो बभ्रामेमां वसुन्धराम् ॥

Baaki tukde tod ke jaton mein rakh diye. Phir Mahadev poori dharti par ghoomne lage.

Verse 14

सप्तद्वीपवतीं पुण्यां मज्जंस्तीर्थेषु नित्यशः ॥ समुद्रे प्रथमं स्नात्वा ततो गङ्गां व्यगाहत ॥

Woh saron mein dubki lagata rehta tha. Pehle samundar mein naha liya, phir Ganga mein gaya.

Verse 15

वितस्तां चन्द्रभागां च गोमतीं सिन्धुमेव च ॥ तुङ्गभद्रां तथा गोदामुत्तरे गण्डकीं तथा ॥

Woh Vitasta aur Chandrabhaga gaya. Gomati aur Sindhu bhi gaya. Tungabhadra aur Goda bhi, aur Uttar mein Gandaki bhi.

Verse 16

नेपालं च ततो गत्वा ततो रुद्रमहालयम् ॥ ततो दारुवनं गत्वा केदारगमनं पुनः ॥

Phir Nepal gaya. Rudra ka bada sthan bhi gaya. Daruvan gaya aur Kedar bhi.

Verse 17

महेश्वरं ततो गत्वा गयां पुण्यामथागमत् ॥ तत्र फल्गुकृतस्नानः पितॄन्सन्तर्प्य यत्नतः ॥

Maheshwar gaya, phir Gaya pahuncha. Wahan Phalgu nadi mein naha ke apne purkho ke liye puja ki.

Verse 18

परिधानं तु कौपीनं नग्नः कापालिकोऽभवत् ॥ भ्रमतः परिधानं तु कौपीनं रशनागतम् ॥

Uske paas sirf ek langot tha. Woh kapde mein bilkul kam tha. Jab woh ghoomta tha, woh langot dori se bandha tha.

Verse 19

तस्मिंस्तु पतिते देवि नग्नः कापालिकोऽभवत्॥

Devi, jab woh khaali khopdi gir gaya, woh nanga ho gaya. Ab woh ek kapalik tha, jo khopdi leke ghoomta hai.

Verse 20

पुनरब्दद्वयं भ्रान्तस्तीर्थे तीर्थे हरः स्वयम्॥ कपालं त्यक्तुकामः सन् तद्धस्तात्तत्तु नापतत्॥

Phir do saal tak Shiv khud ek ek tirth ghoomte rahe. Woh khopdi chhodna chahte the, par woh haath se nahi giri.

Verse 21

पुनरब्दद्वयं भ्रान्तो ब्रह्माण्डं तीर्थकारणात्॥ तीर्थेतीर्थे हरः स्नात्वा कपालं त्यक्तुमिच्छति॥

Phir do saal aur woh poore brahmand mein ghoomte rahe, tirth dhundte hue. Har tirth mein snan karke bhi woh khopdi chhodna chahte the.

Verse 22

त्यजतोऽपि न तद्धस्ताच्छ्यवते भूतधारिणि॥ ततोऽब्दमेकं बभ्राम हिमवत्पर्वते शुभे॥

Jitna bhi koshish ki, woh khopdi haath se nahi giri. Phir ek saal tak woh Himalay par pahad par ghoomte rahe.

Verse 23

ततोऽन्यद्वर्षमेकं तु वर्तते हिमवद्गिरौ॥ भ्रमतो विभ्रमो जातस्त्रिणेत्रस्य महात्मनः॥

Phir ek aur saal woh wahi Himalay pahad par rahe. Ghoomte ghoomte unka dimaag ghoomne laga, teen aankhon wale bade bhagwan ka bhi.

Verse 24

पुनरब्दद्वयं चान्यत्परमेष्ठी वृषाकपिः॥ बभ्राम रुद्रस्तीर्थानि पुराणानि समन्ततः॥

Phir do saal aur, Rudra bhagwan ghoomte rahe. Woh purane tirthon mein chale gaye, har taraf ghoom ke dekha.

Verse 25

कस्यचित्त्वथ कालस्य द्वादशेऽब्दे धराधरे॥ वाराणसीं गतो देवस्तत्र स्नानमथारभत्॥

Phir kuch time ke baad, jab baarah saal ho gaye, bhagwan Kashi gaye. Wahan jaake unhone snana shuru kiya.

Verse 26

गङ्गायां देवदेवेशो यावन्मज्जति भामिनि॥ भवेत्कपालं पतितं हस्ताग्राद्ब्रह्मणः पुरा॥

Jab bhagwan Ganga mein utre, toh unke haath se woh khaal gir gaya. Yeh khaal Brahma ka tha, pehle se unke paas tha.

Verse 27

गत्वा हरिहरक्षेत्रं स्नात्वा देवाङ्गदे तथा॥ सोमेश्वरं समभ्यर्च्य गतोऽसौ चक्रतीर्थकम्॥

Woh Harihara kshetra gaye aur wahan snana kiya. Phir Someshwar ka puja kiya aur aage Chakra tirth chale gaye.

Verse 28

तत्र स्नात्वा तथा नत्वा त्रिजलेश्वरसंज्ञितम्॥ अयोध्यायां तथा गत्वा वाराणस्यां ततोऽगमत्॥

Wahan bhi snana kiya aur Trijaleshwar ko pranam kiya. Phir Ayodhya gaye aur wahan se Kashi pahunche.

Verse 29

द्वादशाब्दैर्गतवतः सीमाचारिगणैस्तथा ॥ बलात्कारेण तद्धस्तात्कपालं पातितं भुवि

Baarah saal baad yeh hua. Jo log seema pe nazar rakhte the, unhone zabardasti uske haath se kapaal girwa diya zameen par.

Verse 30

कपालमोचनं तीर्थं ततो जातमघापहम् ॥ गङ्गाम्भसि ततः स्नाप्य विश्वेशं पूज्य भक्तितः

Us waqt se us jagah ka naam Kapalamocanam pad gaya. Yeh paap mitata hai. Ganga ke paani mein naha ke Vishvesh ko bhav ke saath puja karni chahiye.

Verse 31

रुद्रो विशुद्धिमापन्नो मुक्तः स ब्रह्महत्यया ॥ कपालमोचनं नाम तीर्थं त्रैलोक्यविश्रुतम्

Rudra bilkul saaf ho gaye. Brahman hatya ka dosh unse chhoot gaya. Yeh teerth Kapalamocanam ke naam se jaana jaata hai. Teenon duniya mein mashhoor hai.

Verse 32

यत्राप्लुतो नरो भक्त्या ब्रह्महा तु विशुध्यति ॥ कपालं पतितं दृष्ट्वा रुद्रहस्ताच्चतुर्मुखः

Jahan bhi koi bhav ke saath naha le, woh paap se saaf ho jaata hai. Chahe usne brahman maara ho bhi. Brahma ne dekha ki Rudra ke haath se kapaal gir gaya hai.

Verse 33

आगतो देवसहितो वाक्यं चेदमुवाच ह ॥ ब्रह्मोवाच ॥ भव रुद्र विशालाक्ष लोकमार्गव्यवस्थित

Woh deviyon ke saath aaye aur yeh baat kahi. Brahma bole, are Rudra, tum bade nain wale ho, duniya ke raaste mein sthit ho.

Verse 34

भव रुद्र विरूपाक्ष लोकमार्गे व्यास्थितः ॥ व्रतानि कुरु ते देव त्वच्छीर्णानि महाप्रभो ॥ कपालं गृहीत्वा यद्भ्रान्तं कपालव्यग्रपाणिना ॥ तद्व्रतं नग्नकपालं भविष्यति नृणां भुवि

Bhava, Rudra, Virupaksha, tum logon ke raaste par khade ho. Deva, tumne jo vrat kiye the, unhe poora karo. Tum haath mein kapal lekar bhatak rahe the. Yeh bhatakna logon ke liye ek vrat ban jayega. Is vrat ka naam hoga Nagnakapala.

Verse 35

यच्च ते बभ्रुता जाता हिमवत्यचलोत्तमे ॥ भ्रमतोस्तद्व्रतं देव बाब्रव्यं तद्भविष्यति

Himavat parvat par tum bhatak rahe the. Tab tumhara rang badal gaya tha. Deva, us waqt jo haal tumhara hua, woh bhi ek vrat banega. Is vrat ka naam hoga Babhravya.

Verse 36

ये पुरस्कृत्य देवास्त्वां पूज्यं यद्विधिनान्विताः ॥ शास्त्राणि तानि सर्वेषां कथयिष्यामि नान्यथा

Jin devaton ne tumhe aage rakha aur puja kiya, main un sabke liye shastra bataunga. Yeh sab rules main clearly samjhaunga. Koi galat baat nahi hogi.

Verse 37

व्रतानि कुरुते देव त्वत्कृतानि हि पुत्रक ॥ स त्वत्प्रसाद्देवेश ब्रह्महापि विशुध्यति

Beta, jo bhi tumhare banaye hue vrat karta hai, woh tumhari kripa se saaf ho jata hai. Deva, bhagwan ka ashirwad se toh brahmahatya karne wala bhi paap se mukt ho jata hai.

Verse 38

यद्व्रतं नग्नकपालं यद्बाब्रव्यं त्वया कृतम् ॥ यत्कृतं शुद्धशैवं च तत्तन्नाम्ना भविष्यति

Tumne jo Nagnakapala vrat kiya, jo Babhravya vrat kiya, aur jo Shuddha Shaiva practice kiya, yeh sab apne-apne naam se jane jayenge. Har ek ka alag naam hoga.

Verse 39

मां पुरस्कृत्य देवास्त्वं पूज्यसे यैर्विधानतः ॥ तेषां शास्त्राणि सर्वाणि शास्त्रं पाशुपतं तथा

Bhagwan ke aage rakh ke, devta tumhari puja karte hain sahi tarike se. Unki saari kitabon mein Pashupat Shastra bhi ek hai.

Verse 40

कथयस्व महादेव सविधानं समासतः ॥ एवमुक्तस्ततो रुद्रो ब्रह्मणा अव्यक्तमूर्त्तिना

Brahma ne kaha, Mahadev, mujhe short mein samjha do, poora process kya hai. Brahma ki koi shakti nahi thi, phir bhi unhone Rudra se baat ki.

Verse 41

देवैर्जयेति संतुष्टः कैलासनिलयं ययौ ॥ ब्रह्मा चापि सुरैः सार्द्धं गतः स्वर्लोकमुत्तमम्

Devto ne jai jai kara, to woh khush ho gaye. Phir woh Kailash chale gaye apne ghar. Brahma bhi devto ke saath swarg chale gaye.

Verse 42

देवा अपि ययुः खं च स्वस्थानं ते यथागतम् ॥ एतद्रुद्रस्य माहात्म्यं मया ते परिकीर्त्तितम्

Devta bhi wapas apne ghar chale gaye, jaise aaye the. Mainne tumhe Rudra ki yeh poori baat batayi hai.

Verse 43

चरितं यच्च देवस्य वित्तं समभवद्भुवि

Ab main tumhe bataunga bhagwan ki kahaani aur zameen par kaisa dhyan aaya.

Verse 44

सरस्वतीं ततो गत्वा यमुनासङ्गमं ततः ॥ शतद्रुं च ततो गत्वा देविकां च महानदीम्

Phle Saraswati nadi ke paas gaye. Uske baad Yamuna ke sangam gaye. Phir Shatadru nadi gaye. Aakhir mein Devika badi nadi ke paas pahunch gaye.

Verse 45

ब्रह्मोवाच ॥ इदमेव व्रतं देव चर कापालिकं विभो ॥ समयाचारसंयुक्तं कृत्वा स्वेनैव तेजसा

Brahma ne kaha ki yeh vrat karo. Iska naam Kapalik vrat hai. Isme sahi niyam aur reeti follow karni hai. Apne andar ki taakat se isse poora karo.

Verse 46

एवं वेगेन सकलं ब्रह्माण्डं भूतधारिणि ॥ बभ्राम सर्वदेवेशः षष्ठेऽब्दे तस्य चापतत्

Itne zor se woh poora brahmand mein ghoomne laga. Chhote se bade, sab jagah gaya. Chhath saal mein uske saath bhi yeh hua.

Verse 47

कपालमोचनं नाम ततस्तीर्थमनुत्तमम् ॥ पृथिव्यां ख्यातिमगमद्वाराणस्यां धराधरे

Phir ek tirth mila jiska naam Kapalmochan tha. Yeh bahut bada tirth hai. Yeh Kashi mein duniya mein mashhoor ho gaya.

Verse 48

यच्छेदानीं विशुद्धस्य तीर्थेऽस्मिन्देहशुद्धता ॥ तच्छुद्धशैवं भवतु व्रतं ते पापनाशनम्

Jab insaan saaf ho jata hai, is tirth se uska shareer bhi saaf ho jata hai. Tumhara vrat Shiv bhakti wala ho. Yeh paap ko mita deta hai.

Inside Adhyaya 97

How it unfolds

  1. Where it opens

    Varāha addresses Pṛthivī and introduces Rudra’s expiatory discipline (rudra-vrata) as a cosmic-ethical lesson: even divine transgression generates binding consequence, and restoration must be publicly regulated through vrata and tīrtha-travel.

  2. Central event

    Rudra’s early manifestation leads to a conflict with Brahmā over names/epithets that foreshadow Rudra’s future titles; in the ensuing rupture Rudra severs Brahmā’s head. The severed skull adheres to Rudra’s hand as the visible mark of brahmahatyā, compelling a prescribed prāyaścitta.

  3. Climax resolution

    Brahmā prescribes a strict kāpālika-style vow (kāpālika observance) with controlled conduct. Rudra wanders for twelve years, bathing in major rivers and visiting renowned sacred regions; at Vārāṇasī (Kāśī) the skull finally drops from his hand, establishing Kapālamocana as a purificatory tīrtha and resolving the expiation.

Geographical context

Mahendra mountain; Gaṅgā; Sarasvatī; Yamunā-saṅgama; Śatadru (Sutlej); Devikā river; Vitastā (Jhelum); Candrabhāgā (Chenab); Gomati; Sindhu (Indus); Tuṅgabhadrā; Godā (Godāvarī); Gaṇḍakī; Nepāla; Rudra-mahālaya; Dāruvana; Kedāra; Maheśvara; Gayā; Phalgu river; Himavat (Himalaya); Vārāṇasī (Kāśī); Harihara-kṣetra; Someśvara; Chakra-tīrtha; Trijaleśvara; Ayodhyā; Viśveśa (as a site of worship in Vārāṇasī).

Tirtha focus

  • Primary TirthaKapālamocana (at Vārāṇasī/Kāśī)
  • Associated RegionVārāṇasī (Kāśī)
  • Pilgrimage MeritKapālamocana is presented as a paradigmatic tīrtha of expiation: it ritually ‘releases’ heavy sin (especially brahmahatyā-type burden) through regulated vow, humility, and river-bathing; the chapter also implies that tīrtha-circulation purifies both the pilgrim and the terrestrial order by engaging sacred waterways and nodes of dharma.

Ritual instructions

  • Primary RitualRudra-vrata / kāpālika-style prāyaścitta for brahmahatyā (expiatory wandering with skull-symbolism)
  • BenefitRemoval of grave sin-burden through accountable correction; establishment of a socially instructive model of prāyaścitta (lokamārga) linking personal discipline with sacred geography; Kapālamocana becomes a standing resource for purification and restoration of order.

The narrative frame

  • VarāhaPṛthivī · Didactic, etiological (origin-story of a tīrtha), and norm-setting (vrata as public ethic)

The emotional journey

  • Dominant RasaŚānta (with Rudra-bhakti and a prāyaścitta gravity)
  • Emotional ProgressionAwe at Rudra’s manifestation → shock and moral rupture (brahmahatyā) → heavy, public accountability (skull adhered) → endurance and humility through long wandering → cathartic release at Kāśī and re-stabilization of dharma on Pṛthivī.

Planning a pilgrimage

  • Visit FeasibilityHigh feasibility: Kapālamocana is associated with Kāśī/Vārāṇasī, a major living pilgrimage city with year-round access; the chapter’s wider itinerary is best treated as a thematic ‘river-and-tīrtha circuit’ rather than a single modern route.
  • Best SeasonOctober to March (cooler months for Kāśī and North Indian river-ghāṭ travel)
  • Modern Location NameVaranasi (Kashi), Uttar Pradesh, India
  • Related FestivalMahāśivarātri (Kāśī), and the broader Śrāvaṇa month Śiva observances (contextually aligned with Rudra-bhakti, though not specified in the chapter)

Frequently Asked Questions

The text frames disciplined atonement (prāyaścitta) as a public-ethical model: wrongdoing produces enduring consequences, and restoration requires regulated conduct (samayācāra), bodily restraint, and humility. By narrating Rudra’s vow and its codification by Brahmā as a template for humans, the chapter emphasizes that social order (lokamārga) is maintained through accountable correction rather than denial of harm.

The narrative is structured by multi-year durations rather than lunar tithis: Rudra wanders and performs tīrtha-bathing over extended periods, culminating explicitly in a twelve-year cycle (dvādaśa-abda) before release at Vārāṇasī. No specific tithi, nakṣatra, or season is stated in the provided passage.

Pṛthivī is addressed as the pedagogical horizon: purification is enacted through repeated immersion in river systems and movement across diverse regions, implying that rivers and tīrthas function as ecological-cosmological nodes where moral disorder is ritually processed. The chapter’s geography foregrounds waterways as sustaining infrastructures of cultural memory and ‘cleansing’ practices, aligning ethical repair with careful engagement with terrestrial landscapes.

The central cultural figures are Rudra (Mahādeva/Bhava/Trilocana) and Brahmā (Caturmukha/Parameṣṭhin). No royal dynasties or human genealogical lineages are named in the provided text; instead, the chapter anchors authority in divine interlocutors and in place-based institutions (Vārāṇasī, Gayā, Kedāra) that function as long-term cultural reference points.

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