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Varaha Purana 155.32: Adhyaya 155, Shloka 32

The Efficacy and Sacred Merit of Akrūra Tīrtha

Uttara Bhāga · Dharma-śāstric Ethics (Interpersonal harm and repudiation)

पूर्वं भुक्त्वा स्त्रियां यस्तु सुखमाप्य विहृत्य च ॥ द्वेषात्तां यदि चेज्जह्यात्तस्यायं मे भवत्वलम् ॥

Recitation with translationVaraha Purana 155.32

pūrvaṃ bhuktvā striyaṃ yastu sukhamāpya vihṛtya ca | dveṣāt tāṃ yadi cej jahyāt tasyāyaṃ me bhavatv alam ||

अगर कोई आदमी औरत के साथ सुख उठाता है, मज़े करता है। फिर नफरत में उसको छोड़ देता है। उसका पूरा पाप मेरे ऊपर आना चाहिए।

pūrvamformerly / first
pūrvam
TypeIndeclinable
FormAvyaya (अव्यय), adverb (क्रियाविशेषण)
RoleKāla-adhikaraṇa (कालाधिकरण)
Rootpūrva (प्रातिपदिक)
bhuktvāhaving enjoyed/consumed
bhuktvā
TypeVerb
FormKṛdanta: Absolutive/Gerund (क्त्वान्त), ‘having eaten/enjoyed’
RoleKriyā (क्रिया)
Rootbhuj (धातु)
striyama woman
striyam
TypeNoun
FormFeminine (स्त्रीलिङ्ग), Accusative (2nd/द्वितीया), Singular (एकवचन)
RoleKarma (कर्म)
Rootstrī (प्रातिपदिक)
yaḥwho
yaḥ
TypeNoun
FormMasculine (पुंलिङ्ग), Nominative (1st/प्रथमा), Singular (एकवचन), relative pronoun (सम्बन्धवाचक)
RoleKarta (कर्ता)
Rootyad (प्रातिपदिक/सर्वनाम)
tubut / indeed
tu
TypeIndeclinable
FormAvyaya, particle (निपात), contrast/emphasis
RoleSambandha (सम्बन्ध/निपात)
Roottu (अव्यय)
sukhampleasure / happiness
sukham
TypeNoun
FormNeuter (नपुंसकलिङ्ग), Accusative (2nd/द्वितीया), Singular (एकवचन)
RoleKarma (कर्म)
Rootsukha (प्रातिपदिक)
āpyahaving obtained
āpya
TypeVerb
FormKṛdanta: Absolutive/Gerund (ल्यप्), ‘having obtained’
RoleKriyā (क्रिया)
Rootāp (धातु)
vihṛtyahaving enjoyed/sported
vihṛtya
TypeVerb
FormKṛdanta: Absolutive/Gerund (ल्यप्), ‘having sported/played’
RoleKriyā (क्रिया)
Rootvihṛ (धातु)
caand
ca
TypeIndeclinable
FormAvyaya, conjunction (समुच्चयबोधक)
RoleSambandha (सम्बन्ध)
Rootca (अव्यय)
dveṣātout of hatred
dveṣāt
TypeNoun
FormMasculine (पुंलिङ्ग), Ablative (5th/पञ्चमी), Singular (एकवचन)
RoleHetu (हेतु/कारण)
Rootdveṣa (प्रातिपदिक)
tāmher
tām
TypeNoun
FormFeminine (स्त्रीलिङ्ग), Accusative (2nd/द्वितीया), Singular (एकवचन), demonstrative pronoun
RoleKarma (कर्म)
Roottad (प्रातिपदिक/सर्वनाम)
yadiif
yadi
TypeIndeclinable
FormAvyaya, conditional particle (शर्तसूचक)
RoleSambandha (सम्बन्ध)
Rootyadi (अव्यय)
caand
ca
TypeIndeclinable
FormAvyaya, conjunction/particle
RoleSambandha (सम्बन्ध)
Rootca (अव्यय)
cetif indeed
cet
TypeIndeclinable
FormAvyaya, conditional particle (शर्त/विकल्प)
RoleSambandha (सम्बन्ध)
Rootcet (अव्यय)
jahyātshould abandon/leave
jahyāt
TypeVerb
FormOptative (विधिलिङ्), Parasmaipada (परस्मैपद), 3rd person (प्रथमपुरुष), Singular (एकवचन)
RoleKriyā (क्रिया)
Roothā (धातु)
tasyaof him
tasya
TypeNoun
FormMasculine/Neuter, Genitive (6th/षष्ठी), Singular (एकवचन)
RoleSambandha (सम्बन्ध/षष्ठी)
Roottad (प्रातिपदिक/सर्वनाम)
ayamthis (one)
ayam
TypeNoun
FormMasculine, Nominative (1st/प्रथमा), Singular (एकवचन)
RoleKarta (कर्ता)
Rootidam (प्रातिपदिक/सर्वनाम)
memy / for me
me
TypeNoun
FormGenitive (6th/षष्ठी), Singular (एकवचन), enclitic form
RoleSambandha (सम्बन्ध/षष्ठी)
Rootasmad (प्रातिपदिक/सर्वनाम)
bhavatulet it be
bhavatu
TypeVerb
FormImperative (लोट्), Parasmaipada, 3rd person, Singular
RoleKriyā (क्रिया)
Rootbhū (धातु)
alamenough / stop
alam
TypeIndeclinable
FormAvyaya, particle (निपात) expressing sufficiency/prohibition
RolePratiṣedha/Prayojana (निषेध/प्रयोजन)
Rootalam (अव्यय)
  • yastu = yaḥ + tu
  • sukhamāpya = sukham + āpya
  • dveṣāt tāṃ = dveṣāt + tām
  • cej = cet (before voiced consonant)
  • jahyāt tasyāyaṃ = jahyāt + tasya + ayam
  • bhavatv alam = bhavatu + alam

Karuna and Raudra rasa
Speaker

Varāha

Kind of teaching
Relational dharma
Subjects
EthicsSocial ConductInterpersonal Responsibility
Core idea

Pleasure without responsibility becomes violence; hatred-driven abandonment is adharma.

In practice

Honor commitments and consent; avoid exploiting relationships; cultivate compassion and accountability in intimate conduct.

C
Classical Literature
P
Purāṇic Ethics
S
Social Norms
V
Vaishnavism

FAQs

It illustrates Purāṇic moral critique of exploitative relationships, emphasizing accountability and condemning repudiation motivated by hostility after seeking pleasure.

No geographic location is identified.

It censures using another person for pleasure and then abandoning them out of hatred, framing such conduct as morally blameworthy.

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