Varaha Purana 6.32: Adhyaya 6, Shloka 32
The Puṇḍarīkākṣapāraka Hymn and Puṣkara Tīrtha: The Account of King Vasu’s Release from Sin
Pūrva Bhāga · Narrative Episode (Vaishnava-etiological account; karmic consequence and divine agency)
तावद्विष्णोस्तु पुरुषैः किङ्करैर्मुसलैरहम् । प्रहतः सङ्क्षयं यातस्ततस्ते रोमकूपतः । स्वर्गस्थस्यापि राजेन्द्र स्थितोऽहं स्वेन तेजसा ॥ ६.३२ ॥
tāvad viṣṇos tu puruṣaiḥ kiṅkarair musalair aham | prahataḥ saṅkṣayaṁ yātas tatas te romakūpataḥ | svargasthasyāpi rājendra sthito 'haṁ svena tejasā || 6.32 ||
tAvadviShNostu puruShaiH ki~Nkarairmusalairaham | prahataH saMkShayaM yAtastataste romakUpataH | svargasthasyApi rAjendra sthito.ahaM svena tejasA || 6.32 ||
फिर विष्णु के लोगों ने मुझे मुसल से मारा। मैं खत्म हो गया। उसके बाद मैं तुम्हारे शरीर के छोटे छोटे बालों के दानों में छुपा गया। जब तुम स्वर्ग में थे तब भी मैं वहाँ था, अपनी ताकत से।
Sandhi Notes
- तावद्विष्णोः = तावत् + विष्णोः
- किङ्करैर्मुसलैरहम् = किङ्करैः + मुसलैः + अहम्
- यातस्ततस्ते = यातः + ततः + ते
- स्वर्गस्थस्यापि = स्वर्गस्थस्य + अपि
- स्थितोऽहम् = स्थितः + अहम्
Varāha
Apparent destruction of the embodied state does not negate subtle continuity; divine proximity can preserve and reconfigure destiny.
Cultivate Viṣṇu-centered refuge (śaraṇāgati) so that transitions like death/afterlife are held within a higher support rather than mere ritual or status.
The verse frames the Lord’s body as a cosmic refuge: even a being ‘destroyed’ persists within Viṣṇu’s pores by residual tejas, suggesting the indestructibility of subtle merit/identity when sheltered in the divine.
romakūpa (pores) as microcosmic loci holding beings across loka-transitions; ‘svarga-stha’ indicates the Lord’s transcendence of place while containing worlds.
Implied dependence of jīva on the Supreme (āśraya-āśrita-bhāva): dissolution of gross form does not end continuity when supported by the परमात्मन्; echoes the idea of the Lord as antaryāmin and adhāra of all.
6.6.35-36 (Viṣṇu-smaraṇa and stotra efficacy as the turning point)
FAQs
It exemplifies Purāṇic narrative technique: mythic causality is expressed through concrete bodily imagery (romakūpa) and courtly address (rājendra), reflecting how cosmological ideas were communicated in classical Sanskrit literature.
No specific geographic toponym is stated in this verse; the only location-like reference is svarga (heaven) as a cosmological realm rather than a terrestrial site.
The verse foregrounds consequence and agency: destructive action by powerful agents (attendants of Viṣṇu) results in the speaker’s ‘destruction,’ while inner ‘radiance’ (tejas) is presented as a sustaining principle—an implicit philosophical point about endurance beyond physical defeat.
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