Varaha Purana 99.41: Adhyaya 99, Shloka 41
The Greatness and Rite of the Sesame-Cow (Tiladhenu) Gift
Pūrva Bhāga · Ritual Procedure: Declaration of Observances and Fire-Offering (Homa)
एवं तु समयं ख्याप्य पश्चाद्धोमं तु कारयेत् ॥ ॐ नमो भगवते सर्वरूपिणे हुं फट् स्वाहा ॥
evaṃ tu samayaṃ khyāpya paścād dhomaṃ tu kārayet || oṃ namo bhagavate sarvarūpiṇe huṃ phaṭ svāhā ||
evaM tu samayaM khyApya pashchAddhomaM tu kArayet || oM namo bhagavate sarvarUpiNe huM phaT svAhA
नियम बता देने के बाद होम करना है। अग्नि में सामग्री डालना। मंत्र यह है, ओम, नमो भगवते सर्वरूपिने, हुम फट स्वाहा। यह बोल के होम करो।
Sandhi Notes
- पश्चाद्धोमं = पश्चात् + होमम्
Varāha
Mantra addressed to the all-formed Lord sacralizes every form and integrates diverse devatā-functions into one Bhagavat-centered rite.
In practice, keep the rite sequential: declare observances, then perform homa with focused pronunciation and protective intent (huṃ/phaṭ), concluding with svāhā as surrender.
‘Sarvarūpin’ frames the Lord as the one who appears as all devatās and all ritual forms; homa becomes an offering into the universal body of Īśvara—an implicit yajña-varāha vision where the cosmos is the sacrificial form.
Agni as the receiving mouth; mantra as the offering-ladle of speech; ‘huṃ phaṭ’ as protective severing of obstacles; ‘svāhā’ as consummation—mapping ritual speech to cosmic function.
Non-dual theism: names/forms are modes of the one Bhagavat; mantra aligns vāk (speech) and saṅkalpa (intention) with Īśvara, making karma a means of inner purification (citta-śuddhi).
After proclaiming samaya, one should perform homa using the given Vaiṣṇava mantra to Bhagavat as ‘sarvarūpin’ (all-formed).
Correct krama (order) and mantra-yoga yields siddhi and protection; disorder or wrong mantra risks mantra-doṣa and diminished ritual fruit.
Varāha Purāṇa 99.46 (sixteen-syllable mantra homa)
FAQs
It preserves a specific mantra embedded in a procedural sequence (rules → homa), valuable for tracing mantra usage and ritual standardization in Purāṇic transmission.
No geographic location is mentioned.
The order—first articulate shared observances, then perform the rite—underscores transparency and procedural responsibility in communal ritual contexts.
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