Varaha Purana 126.39: Adhyaya 126, Shloka 39
The Greatness of Kubjāmraka: Raibhya’s Boon and the Teaching on the Sacred Tīrthas
Uttara Bhāga · Narrator’s Continuation (promise of further account)
अन्यच्च ते प्रवक्ष्यामि तच्छृणुष्व वसुन्धरे ॥ दृष्ट्वा स मामृषिश्चैव यानि वाक्यानि भाषते ॥
anyac ca te pravakṣyāmi tac chṛṇuṣva vasundhare || dṛṣṭvā sa mām ṛṣiś caiva yāni vākyāni bhāṣate ||
anyachcha te pravakShyAmi tachChRRiNuShva vasundhare || dRRiShTvA sa mAmRRiShishchaiva yAni vAkyAni bhAShate
और एक बात बताऊंगा, सुनो वसुंधरा। वो रिशि मुझे देख के जो बातें बोली, मैं वही बता रहा हूँ।
Sandhi Notes
- अन्यच्च = अन्यत् + च
- तच्छृणुष्व = तत् + शृणुष्व (t + ś → cch)
- मामृषिः = माम् + ऋषिः (m + ṛ)
- ऋषिश्चैव = ऋषिः + च + एव (चैव)
Varāha
Even during righteous struggle, inattentiveness creates openings for subtle harms; dharma requires vigilance, not mere strength.
In leadership or personal conflict, protect vulnerabilities (physical, ethical, reputational); anticipate 'hidden bites'—small lapses with large consequences.
Bridge of the nose (nāsā-vaṃśa) is explicitly mentioned as the bite location; otherwise no boar-physiology described
The divine body in battle remains the locus of dharma: even when 'covering/protecting the limbs', the avatāra accepts a wound—signaling līlā where cosmic order is restored through bearing the world's poison.
Nose/bridge as prāṇa-mārga (breath-channel) being struck by a nāga motif suggests the confrontation of viṣa (poison/tamas) with the sustaining breath of the cosmos.
Avatāra as īśvara engaging prakṛti’s guṇas without being ultimately bound—injury appears at the vyāvahārika level while sovereignty remains pāramārthika.
In conflict, even the powerful are vulnerable; injury/defilement incurred amid violence implies the need for restraint and, where applicable, purification after contact with harmful beings.
Restraint and purification restore clarity and merit; unchecked fury and neglect of cleansing deepen tamas and invite further harm.
Battle episode referenced in 126.14.0; continuation of first-person narration
FAQs
It signals a framed transmission of knowledge (speaker → listener), characteristic of Purāṇic compilation methods and oral-literary presentation.
No specific place-name occurs in this line; the focus is on the dialogic address to Vasundharā (Earth as a conceptual locus).
Attentive listening and faithful transmission of speech are presented as methodological virtues for preserving knowledge and cultural memory.
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