Varaha Purana 36.15: Adhyaya 36, Shloka 15
Account of the Maṇija Kings and a Hymn to Govinda Leading to Liberation
Pūrva Bhāga · Pr̥thivī-uddhāra and Devotional Supplication (Stuti)
त्वमुत्तमः सर्वविदां सुरेश त्वया ततं विश्वमिदं समस्तम् । गोपेन्द्र मां पाहि महानुभाव भवाद्भीतं तिग्मरथाङ्गपाणे ॥ ३६.१५ ॥
tvam uttamaḥ sarvavidāṁ sureśa tvayā tataṁ viśvam idaṁ samastam | gopendra māṁ pāhi mahānubhāva bhavād bhītaṁ tigmarathāṅga-pāṇe || 36.15 ||
tvamuttamaH sarvavidAM suresha tvayA tataM vishvamidaM samastam | gopendra mAM pAhi mahAnubhAva bhavAdbhItaM tigmarathA~NgapANe || 36.15 ||
तुम सबसे बड़े ज्ञानी हो, देवताओं के राजा। तुम्हारी वजह से यह पूरा ब्रह्मांड है। गोपेंद्र, मुझे बचा लो। मैं संसार से डरता हूँ। तुम्हारे हाथ में चक्र है, तुम बड़े हो।
Sandhi Notes
- त्वमुत्तमः = त्वम् + उत्तमः
- गोपेन्द्र = गो + इन्द्र
- भवाद्भीतम् = भवात् + भीतम्
- तिग्मरथाङ्गपाणे = तिग्म + रथाङ्ग + पाणे
Pṛthivī
Fearful (bhava-bhīta) yet hopeful
Implicit plea: how may I be protected from fear of saṃsāra by the all-pervading Lord?
The all-pervading, supremely wise Lord is the proper protector for one terrified of saṃsāra.
Practice remembrance of the Lord’s omnipresence; use fear as a cue for surrender and ethical steadiness rather than panic.
The Lord is sarva-vyāpaka (pervading all) and sarva-vidām uttama (supreme wisdom), combining immanence and omniscience—key Purāṇic theology that underwrites his capacity to ‘protect’ from bhava.
Cakra (tigma-rathāṅga) signals the cosmic-order/ṛta-protecting function of Viṣṇu rather than Varāha’s zoomorphic yajña-body mapping.
Brahman/Īśvara as all-pervading reality; fear arises from duality/saṃsāra-identification, relieved by taking refuge in the omnipresent Lord and aligning with knowledge (jñāna) and devotion (bhakti).
‘Gopendra’ resonates with pastoral Vaiṣṇava idiom later central to Kṛṣṇa, but here paired with cakra-bearing Viṣṇu iconography rather than Mathurā-līlā.
Varāha Purāṇa: hymnic passages emphasizing viśva-vyāpti and śaraṇāgati
FAQs
It exemplifies a Purāṇic stuti-style address to Viṣṇu/Varāha using classical epithets (e.g., sureśa, cakra-bearing), reflecting the broader Purāṇic practice of embedding theological praise within cosmological and ethical narration.
No specific geographic site is named in this verse; the content is primarily cosmological (divine pervasion of the universe) and devotional (a plea for protection).
The verse foregrounds existential humility and the pursuit of protection from bhava (cyclical worldly becoming), implying an ethical-philosophical orientation toward liberation and reliance on a stabilizing cosmic principle rather than attachment to transient conditions.
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