Varaha Purana 215.113: Adhyaya 215, Shloka 113
Description of the Māhātmya of Gokarṇeśvara and Jaleśvara (Śaileśvara) in the Śleṣmātaka Forest
Uttara Bhāga · Tīrtha–Māhātmya (Sacred Geography of Vāgmatī and associated kṣetras)
तत्र तत्राभवत्सर्वं पुण्यक्षेत्रं च सर्वशः ॥ शृङ्गमेतत्त्रिधाभूतं सम्यक्संश्रूयतां सुराः ॥
tatra tatrābhavat sarvaṁ puṇyakṣetraṁ ca sarvaśaḥ || śṛṅgam etat tridhābhūtaṁ samyak saṁśrūyatāṁ surāḥ ||
tatra tatrAbhavatsarvaM puNyakShetraM cha sarvashaH || shRRiMgametattridhAbhUtaM samyaksaMshrUyatAM surAH
हर तरफ यह पूरा इलाका एक पुण्य स्थान बन गया। यह पहाड़ तीन हिस्सों में बाट गया। देवियों, इसको ध्यान से सुनो।
Sandhi Notes
- तत्र तत्राभवत् = तत्र तत्र + अभवत्
- शृङ्गमेतत् = शृङ्गम् + एतत्
- त्रिधाभूतम् = त्रिधा + भूतम्
- सम्यक्संश्रूयताम् = सम्यक् + संश्रूयताम्
Varāha
Relieved/assured (implied by universal puṇyatā)
Divine presence can permeate space, converting ordinary terrain into puṇya-kṣetra; multiplicity (threefold division) can express one sacred reality in differentiated forms.
Approach pilgrimage with the view that the whole mandala is sacred; practice consistent reverence across sites, not only at a single shrine.
Varāha proclaims kṣetra-mahātmyam within the dialogue framework, addressing devas; Bhū is the implied recipient of the geographic revelation.
The landscape itself becomes yajña-field: Varāha’s revelatory speech turns geography into dharma-space; the tripartite peak hints at cosmic structuring (triadic order) within sacred topography.
Implicit triadic division evokes ritual triads (three fires/three worlds) mapped onto a mountain/peak.
Sacredness is not merely physical but revealed/recognized through divine knowledge; the triadic division suggests ordered manifestation (vyavasthā) within prakṛti.
Foreshadowing by kṣetra-sanctification: the making of 'sarvaṃ puṇya-kṣetram' anticipates later Vaiṣṇava sacral geographies where Kṛṣṇa-līlā sites become universally meritorious.
215.215.1 (specific tīrtha fruit); 215.215.11 (practice at the site)
FAQs
It reflects a Purāṇic mode of mapping sacred geography, where landscapes are described as becoming puṇyakṣetra—heritage zones defined by narrative memory and ritual circulation.
A mountain peak (śṛṅga) associated with a tīrtha-region described in Adhyāya 215; the fragment does not specify a modern identification.
The verse encourages attentive listening and accurate transmission of sacred-geographical knowledge (śravaṇa as disciplined learning).
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