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Varaha Purana 193.12: Adhyaya 193, Shloka 12

Naciketas’ Journey to Yama’s Abode and the Eulogy of Truthfulness

तस्य पुत्रो महातेजा योगमास्थाय बुद्धिमान् ॥ नाचिकेत इति ख्यातः सर्ववेदाङ्गतत्त्ववित् ॥

Recitation with translationVaraha Purana 193.12

tasya putro mahātejā yogam āsthāya buddhimān || nāciketa iti khyātaḥ sarvavedāṅgatattvavit

उसका बेटा बड़ा तेज था। नाम था नचिकेता। उसने योग किया और वो भी सारे वेद और शास्त्र जानता था।

tasyaof him / his
tasya:
Sambandha (सम्बन्ध/Genitive)
TypeNoun
Roottad (सर्वनाम-प्रातिपदिक)
Formपुंलिङ्ग, षष्ठी (6th), एकवचन; सर्वनाम
putraḥson
putraḥ:
Karta (कर्ता)
TypeNoun
Rootputra (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा, एकवचन
mahā-tejāḥvery radiant
mahā-tejāḥ:
Karta (कर्ता)
TypeAdjective
Rootmahā-tejas (प्रातिपदिक: महा + तेजस्)
Formकर्मधारय; पुंलिङ्ग, प्रथमा, एकवचन; विशेषणम् (qualifying putraḥ)
yogamyoga, discipline
yogam:
Karma (कर्म)
TypeNoun
Rootyoga (प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया, एकवचन
āsthāyahaving undertaken / resorting to
āsthāya:
Purvakala-kriya (पूर्वकालक्रिया)
TypeVerb
Rootā-sthā (आस्था धातु: आ + स्था)
Formकृदन्त (ल्यप्/क्त्वा-प्रत्यय, absolutive/gerund), अव्ययभाव; meaning 'having undertaken'
buddhimānintelligent
buddhimān:
Karta (कर्ता)
TypeAdjective
Rootbuddhimant (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा, एकवचन; विशेषणम् (qualifying putraḥ)
nāciketaḥNāciketa
nāciketaḥ:
Karta (कर्ता)
TypeNoun
Rootnāciketa (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा, एकवचन; व्यक्तिनाम
itithus
iti:
Sambandha (सम्बन्ध/quotative)
TypeIndeclinable
Rootiti (अव्यय)
Formउद्धरण/इति-निपात (quotative particle)
khyātaḥwas known
khyātaḥ:
Karta (कर्ता)
TypeVerb
Rootkhyā (ख्या धातु)
Formकृदन्त (क्त-प्रत्यय, past passive participle), पुंलिङ्ग, प्रथमा, एकवचन
sarva-veda-aṅga-tattva-vitknower of the truths of all Vedāṅgas
sarva-veda-aṅga-tattva-vit:
Karta (कर्ता)
TypeNoun
Rootsarva-veda-aṅga-tattva-vit (प्रातिपदिक: सर्व + वेद + अङ्ग + तत्त्व + वित्)
Formबहुपद-तत्पुरुष; पुंलिङ्ग, प्रथमा, एकवचन

Sūta (continuing the exemplar narrative)

C
Classical Literature
Y
Yoga Traditions
S
Sage Lineages

FAQs

By invoking Nāciketa, the text aligns its afterlife-and-ethics discussion with a well-known Sanskrit intellectual motif associated with inquiries into death and moral knowledge.

No geographic location is specified; the verse introduces a character and his disciplined learning.

It presents yoga (disciplined practice) and knowledge as formative virtues, implying that ethical clarity is cultivated through training and study.

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