Adhyaya 30
Varaha PuranaAdhyaya 308 Shlokas

Adhyaya 30: The Origin of Dhanada (Kubera) from Vāyu and the Observance of the Ekādaśī Vow

Dhanadasya (Vāyoḥ) Utpattiḥ Ekādaśī-vrata-vidhiś ca

Ritual-Manual (Vrata) with Cosmogonic Etiology

ヴァラーハとプリティヴィーの教示的対話の枠内で、聖仙マハータパーは、富の主権(dhanapatitva)が宇宙的機能に根差すことを示す起源譚を説く。彼は、ヴァーユの具現に連なるダナダ(クベーラ)の清浄なる誕生を語り、原初の荒ぶる風力がブラフマーによって調御され、静まり形を得た存在となったことを明かす。ブラフマーはヴァーユに、あらゆる生類の財と果(vitta, phala)を守護する役目を授け、ダナダを資源の守護者として確立し、地上の均衡と豊かさの慎み深い管理の模範を示す。続いてエーカーダシーの誓戒(Ekādaśī-vrata)の作法—時日、清浄、規律—を定め、信心をもって聴聞または誦持する者に現世の成就と天界への上昇を約束する。

Primary Speakers

VarāhaPṛthivī

Key Concepts

Vāyu as embodied cosmic regulator (mūrtimatva)Dhanada/Kubera as dhanapati (guardian of wealth/resources)Brahmā’s creative governance and pacification of forcesEkādaśī-vrata (tithi-based observance)Śauca (ritual purity) and niyama (discipline)Phala (fruits/produce) as protected terrestrial yield

Shlokas in Adhyaya 30

Verse 1

महातपा उवाच । शृणु चान्यां वसुपतेरुत्पत्तिं पापनाशिनीम् । यथा वायुः शरीरस्थो धनदः सम्बभूव ह ॥ ३०.१ ॥

マハータパーは言った。「罪を滅するという、財宝の主ヴァスパティ(Vasupati)の起源に関する別の物語をも聞きなさい。すなわち、身体の内に宿る生命の風のように、財を与える者ダナダ(Dhanada)がいかにして現れたか、である。」

Verse 2

आद्यं शरीरं यत् तस्मिन् वायुरन्तः स्थितोऽभवत् । प्रयोजनान्मूर्त्तिमत्त्वमादिष्टं क्षेत्रदेवता ॥ ३०.२ ॥

その原初の身体において、生命の風ヴァーユ(Vāyu)は内に住した。其の働きのために、形ある身を具えること(mūrttimatva)が定められた――これは聖域の守護神(kṣetra-devatā)の示すところである。

Verse 3

तत्र मूर्त्तस्य वायोस्तु उत्पत्तिः कीर्त्यये मया । तां शृणुष्व महाभाग कथ्यमानां मयानघ ॥ ३०.३ ॥

そこで私は、風神ヴァーユ(Vāyu)が形ある身を得た起源を語ろう。聞け、幸いなる者よ——咎なき者よ——私が今まさに説き明かすのを。

Verse 4

ब्रह्मणः सृष्टिकामस्य मुखाद् वायुर् विनिर्ययौ । प्रचण्डशर्करावर्षी तं ब्रह्मा प्रत्यषेधयत् । मूर्तो भवस्व शान्तश्च तत्रोक्तो मूर्तिमान् भवत् ॥ ३०.४ ॥

創造を望む梵天(Brahmā)の口より、ヴァーユ(Vāyu)は現れ出た。激しい砂礫の雨を降らせたため、梵天はこれを制した。そこで「形を具え、静まれ」と告げられるや、ヴァーユは形ある者となった。

Verse 5

सर्वेषां चैव देवानां यद्वित्तं फलमेव च । तత్సर्वं पाहि येनोक्तं तस्माद्धनपतिर्भवेत् ॥ ३०.५ ॥

また、諸天に属するあらゆる財と果報を、命ぜられたとおり悉く守護せよ。ゆえに人は財宝の主(dhanapati)となる。

Verse 6

तस्य ब्रह्मा ददौ तुष्टस्तिथिमेकादशीं प्रभुः । तस्यामनग्निपक्वाशी यो भवॆन्नियतः शुचिः ॥ ३०.६ ॥

主なる梵天(Brahmā)は満足して、彼にエーカーダシー(Ekādaśī)のティティ(朔望日)を授けた。その日に、戒を守り清浄なる者は、火で煮炊きせぬ食によって身を保つべきである。

Verse 7

तस्याशु धनदो देवस्तुष्टः सर्वं प्रयच्छति । एषा धनपतेर्मूर्तिः सर्वकिल्बिषनाशिनी ॥ ३०.७ ॥

その修行に満足した財施神ダナダは、速やかに一切を授ける。これは財主ダナパティの具現の姿であり、あらゆるキルビシャ(道徳的汚れ)を滅するものである。

Verse 8

य एतां शृणुयाद् भक्त्या पुरुषः पठतेऽपि वा । सर्वकाममवाप्नोति स्वर्गलोकं च गच्छति ॥ ३०.८ ॥

これを信愛をもって聴く者、あるいはたとえ誦する者であっても、あらゆる願いを成就し、さらに天界へと赴く。

Frequently Asked Questions

The text frames wealth (vitta) and yield (phala) as entities requiring guardianship and regulation: Brahmā assigns a protective duty that links cosmic order (pacifying and embodying Vāyu) with responsible stewardship of resources, implying that abundance is maintained through disciplined governance rather than unchecked force.

The chapter specifies Ekādaśī (the eleventh lunar day) as the key tithi. It also notes observance markers of restraint and purity (niyata, śuci), including a dietary discipline described as amanagnipakvāśī (as transmitted in the manuscript), indicating regulated consumption tied to the Ekādaśī practice.

By making Dhanada the protector of “all wealth and fruits” (sarveṣāṃ devānāṃ vittaṃ phalam), the narrative conceptually treats terrestrial produce as a safeguarded commons under cosmic oversight; the pacification of a destructive wind into a stable, embodied force functions as an allegory for stabilizing natural forces to preserve Earth’s productivity.

The chapter references Brahmā as the creative authority and Vāyu as the elemental agent who becomes associated with Dhanada (dhanapati). A sage narrator, Mahātapā, is named as the speaker of the origin account; no royal genealogies or dynastic lineages are mentioned in these verses.