Varaha Purana - Adhyaya 42
Varaha PuranaAdhyaya 4214 Shlokas

Adhyaya 42: Ritual Procedure for the Phālguna Bright-Fortnight Dvādaśī Narasiṃha Worship, with the Narrative of King Vatsa

Phālguṇa-śukla-dvādaśī-narasiṃha-pūjāvidhiḥ (Vatsa-nṛpa-kathā ca)

Ritual-Manual with Exemplary Royal Narrative (Vrata-Māhātmya)

ヴァラーハとプリティヴィーの教示的対話の枠内で、本章はドゥルヴァーサスを直接の師として、ファールグナ月白分第十二日(Phālguna śukla-dvādaśī)の行法を説く。すなわち断食の後、ハリ/ナラシンハを、足・腿・腰・胸・喉・頭と身体部位に即して順次観想し称名して礼拝し、さらに香(gandha)・花(puṣpa)・果(phala)をもってチャクラ(cakra)とシャンクハ(śaṅkha)を恭敬する。衣をまとわせた儀礼壺(ghaṭa)を整え、ナラシンハ像(最上は金、次いで銅、または木・竹でも可)を安置し、十二日にヴェーダに通じたブラーフマナへ布施することが結びとして示される。効験の証として、キンプリシャ・ヴァルシャのヴァツァ王が敵に国を奪われ、ヴァシシュタのアーシュラマに帰依してこの誓戒を修し、武器のごときチャクラを得て政の秩序を回復し、ついにヴィシュヌローカに至ったと語られ、ヴラタが社会とプリティヴィーの秩序を再び安定させる道であることが明かされる。

Speakers

VarāhaPṛthivīDurvāsasVasiṣṭhaVatsa (rājā)

Key Concepts

Phālguna-śukla-dvādaśī-vrataUpavāsa (fasting) and pūjā-vidhiAṅga-nyāsa-style deity epithets (Narasiṃha, Govinda, Viśvabhuja, Aniruddha, Śitikaṇṭha, Piṅgakeśa)Cakra–śaṅkha arcana (ritual veneration)Ghaṭa-sthāpana and pratima-niveśa (pot consecration and icon installation)Dāna to a vedavid brāhmaṇaVrata-māhātmya via royal exemplum (Vatsa)Restoration of rājya (political order) as terrestrial/eco-social stability
Sanskrit recitationVaraha Purana Adhyaya 42

Shlokas in Adhyaya 42

Verse 1

दुर्वासा उवाच । तद्वत् फाल्गुनमासे तु शुक्लपक्षे तु द्वादशीम् । उपोष्य प्रोक्तविधिना हरिमाराधयेत् सुधीः ॥ ४२.१ ॥

ドゥルヴァーサは言った。「同様に、パールグナ月の白分、十二日(ドヴァーダシー)に、説かれた作法に従って斎戒し、賢者はハリを礼拝すべきである。」

Verse 2

नरसिंहाय पादौ तु गोविन्दायेत्युरू तथा । कटिं विश्वभुजे पूज्य अनिरुद्धेत्युरस्तथा ॥ ४२.२ ॥

両足はナラシンハに、また両腿は「ゴーヴィンダに」との句をもって配当すべきである。腰はヴィシュヴァブジャに属するものとして礼敬し、胸もまた「アニルッダに」との句をもって礼拝すべきである。

Verse 3

कण्ठं तु शितिकण्ठाय पिङ्गकेशाय वै शिरः । असुरध्वंसनायेति चक्रं तोयात्मने तथा । शङ्खमित्येव सम्पूज्य गन्धपुष्पफलैस्तथा ॥ ४२.३ ॥

「Śitikaṇṭha」のために喉(カṇṭha)の部位を礼拝し、「Piṅgakeśa」のために頭を礼拝する。また同様に、輪宝(cakra)を「阿修羅を滅する者のために」との句で、法螺貝(śaṅkha)を「Toyātman」のために礼拝し、香・花・果物をもってしかるべく供養する。

Verse 4

तदग्रे घटमादाय सितवस्त्रयुगान्वितम् । तस्योपरि नृसिंहं तु सौवर्णं ताम्रभाजने । सौवर्णशक्तितः कृत्वा दारुवंशमयेऽपि वा ॥ ४२.४ ॥

次に、その前に白布二枚を添えた水壺(ghaṭa)を取り、その上に銅の器の中へ金製の「Nṛsiṃha」像を安置する。資力があれば黄金で作り、さもなくば木または竹で作ってもよい。

Verse 5

रत्नगर्भघटे स्थाप्य तं संपूज्य च मानवः । द्वादश्यां वेदविदुषे ब्राह्मणाय निवेदयेत् ॥ ४२.५ ॥

それを宝を内に宿す壺(ratna-garbha ghaṭa)に安置し、しかるべく供養したのち、十二日目(Dvādaśī)に、ヴェーダに通暁する学識あるブラーフマナに奉納すべきである。

Verse 6

एवं कृते फलं प्राप्तं यत् पुरा पार्थिवेन तु । तस्याहं संप्रवक्ष्यामि वत्सनाम्ना महामुने ॥ ४२.६ ॥

このように行えば、かつて一人の王が得た果報が得られる。その果報について、今わたしは大牟尼よ、「Vatsa」という名のもとに詳しく説き明かそう。

Verse 7

आसीत् किम्पुरुषे वर्षे राजा परमधार्मिकः । भारत इति च विख्यातस्तस्य वत्सः सुतोऽभवत् ॥ ४२.७ ॥

「Kiṃpuruṣa-varṣa」と呼ばれる地に、きわめて法(ダルマ)に篤い王があり、その名は「Bhārata」として知られていた。彼には「Vatsa」と名づけられた पुत्र(息子)がいた。

Verse 8

स शत्रुभिर्जितः सङ्ख्ये हृतकोशो द्विपादवान् । वनं प्रायात् सपत्नीको वसिष्ठस्याश्रमेऽवसत् ॥ ४२.८ ॥

戦場で敵に敗れ、宝庫を奪われたが、なお象軍を有していた彼は、妃とともに森へ赴き、ヴァシシュタ(Vasiṣṭha)のアーシュラマに住した。

Verse 9

कालेन गच्छता सोऽथ वसिष्ठेन महर्षिणा । किं कार्यमिति स प्रोक्तो वसस्यास्मिन् महाश्रमे ॥ ४२.९ ॥

時が過ぎてのち、大聖仙ヴァシシュタはヴァスのこの大アーシュラマにおいて彼に告げて問うた。「何をなすべきか。ここへ来た目的は何か。」

Verse 10

राजोवाच । भगवन् हृतकोशोऽहं हृतराज्यो विशेषतः । शत्रुभिर्हतसंकल्पो भवन्तं शरणं गतः । उपदेशप्रदानेन प्रसादं कर्तुमर्हसि ॥ ४२.१० ॥

王は言った。「尊き御方よ、我が宝蔵は奪われ、ことに我が王国は奪われました。敵により決意は砕かれ、私はあなたを避難処として参りました。教えを授け、どうか恩寵をお示しください。」

Verse 11

एवमुक्तो वसिष्ठस्तु तस्येमां द्वादशीं मुने । विधिना प्रत्युवाचाथ सोऽपि सर्वं तथा अकरोत् ॥ ४२.११ ॥

このように告げられると、ヴァシシュタはこのドヴァーダシー(第十二日の斎戒)について正しい作法に従って答え、彼もまたすべてをそのとおりに行った。

Verse 12

तस्य व्रतान्ते भगवान्नारसिंहस्तुतोष ह । चक्रं प्रादाच्च शत्रूणां विध्वंसनकरं परम् ॥ ४२.१२ ॥

その誓戒の終わりに、福徳なる主ナラシンハは満足し、敵を滅ぼす至上のチャクラ(円盤)を授けた。

Verse 13

तेनास्त्रेण स्वकं राज्यं जितवान् स नृपोत्तमः । राज्ये स्थित्वाऽश्वमेधानां सहस्रमकरोद्विभुः । अन्ते च विष्णुलोकाख्यं पदमाप च सत्तम ॥ ४२.१३ ॥

その武器によって、最勝の王は自らの国土を征服し、確固たるものとした。王権に安住してのち、その大力の者はアシュヴァメーダ(馬祀)を千回修した。そして終わりに、最上の人は「ヴィシュヌの世界」と呼ばれる境地に到達した。

Verse 14

एषा धन्या पापहरा द्वादशी भवतो मुने । कथिता या प्रयत्नेन श्रुत्वा कुरु यथेप्सितम् ॥ ४२.१४ ॥

聖仙よ、これは福徳に満ち、罪を滅するドヴァーダシーである。私は努力して汝に説き明かした。聞き終えたなら、望むままに行じなさい。

Inside Adhyaya 42

How it unfolds

  1. Where it opens

    Varāha instructs Pṛthivī within the didactic purāṇic frame; Durvāsas is introduced as the proximate authority who transmits a time-specific vrata for Phālguna śukla Dvādaśī, emphasizing disciplined upavāsa and exactitude in worship.

  2. Central event

    A stepwise Narasiṃha/Hari pūjā is laid out: body-part invocations (aṅga-nyāsa style) culminating in arcana of cakra and śaṅkha with gandha, puṣpa, and phala; ghaṭa preparation and pratima installation (gold preferred; copper or wood/bamboo permitted) are prescribed, with the decisive act being dāna of the Narasiṃha image to a Veda-knowing brāhmaṇa on Dvādaśī.

  3. Climax resolution

    Vrata-māhātmya is validated through King Vatsa of Kiṃpuruṣa-varṣa: dispossessed and refuge-seeking at Vasiṣṭha’s āśrama, he performs the rite, receives a weapon-like cakra that enables the defeat of enemies and restoration of rājya/treasury, and ultimately attains Viṣṇuloka—linking correct ritual + dāna to the re-stabilization of social and political order (and thus Pṛthivī’s order).

  4. Closing phalashruti

    Implicit phala: victory over adversaries, recovery of sovereignty and prosperity, protection through Hari’s cakra, and final ascent to Viṣṇuloka for the observant donor—especially when the gift is made to a vedavid brāhmaṇa on the prescribed Dvādaśī.

Geographical context

Kiṃpuruṣa-varṣa; Vasiṣṭha-āśrama (site unspecified in the excerpt).

Tirtha focus

  • Associated RegionKiṃpuruṣa-varṣa (mythic region); Vasiṣṭha-āśrama (unspecified locale in the given summary)
  • Pilgrimage MeritThe chapter’s merit logic is vrata-centric rather than tīrtha-centric: efficacy is framed as accruing from calendrically correct observance, precise arcana/nyāsa, and dāna, yielding both worldly restoration (rājya) and otherworldly ascent (Viṣṇuloka).

Ritual instructions

  • Primary RitualPhālguna-śukla Dvādaśī Narasiṃha-vrata (upavāsa, aṅga-invocation pūjā, cakra–śaṅkha arcana, ghaṭa-sthāpana, pratima-niveśa, and dāna).
  • BenefitRestoration and protection in worldly life (defeat of enemies, recovery of kingdom/wealth, re-established governance) and ultimate spiritual fruit (attainment of Viṣṇuloka), with the rite portrayed as a mechanism for re-aligning social order and thereby supporting Pṛthivī’s stability.

The narrative frame

  • Varāha (with Durvāsas as the immediate ritual instructor within the narration)Pṛthivī · Pedagogical and prescriptive (ritual-manual clarity) with validating exemplum (māhātmya) to secure faith in efficacy.

The emotional journey

  • Dominant RasaŚānta (devotional composure) with Vīra undertones (royal recovery and victory).
  • Emotional ProgressionInstructional calm → urgency born of disorder (a king dispossessed) → confidence through precise observance → triumphant re-stabilization (cakra-assisted victory) → serene culmination in Viṣṇuloka.

Planning a pilgrimage

  • Visit FeasibilityNot tīrtha-specific in the provided chapter summary; the vrata is home/temple-performable wherever a qualified brāhmaṇa and basic pūjā materials are available. If one seeks a contextual pilgrimage, a Vasiṣṭha-associated āśrama site may be chosen by local tradition, but the text excerpt does not fix a geography.
  • Best SeasonPhālguna (late winter to early spring, per lunar calendar) during śukla-pakṣa leading to Dvādaśī.
  • Related FestivalPhālguna śukla Dvādaśī (often aligned in practice with Viṣṇu/Narasiṃha-focused Dvādaśī observances; local temple calendars may pair it with Narasiṃha-jayantī seasonality, though the chapter specifies Phālguna Dvādaśī).

Frequently Asked Questions

The text links disciplined observance (upavāsa, precise pūjā, and dāna) with the restoration of order: personal restraint and correct ritual gifting are presented as mechanisms that re-establish disrupted kingship and social stability, which implicitly supports Pṛthivī’s well-being through renewed governance and reduced conflict.

The observance is assigned to Phālguna-māsa during the śukla-pakṣa on Dvādaśī tithi. The procedure includes fasting on Dvādaśī and making the prescribed offering/gift to a vedavid brāhmaṇa specifically on that Dvādaśī.

While not explicitly ecological in vocabulary, the chapter frames terrestrial balance through socio-political stability: the king’s loss of treasury and realm leads to displacement and disorder, and the rite’s outcome restores governance and security. In the Varāha–Pṛthivī frame, such restoration functions as an indirect ethic of protecting Pṛthivī by re-aligning human conduct, redistribution (dāna), and lawful rule.

Durvāsas functions as the transmitting authority for the rite; Vasiṣṭha appears as the advising maharṣi at whose āśrama the dispossessed King Vatsa takes refuge; Vatsa is the exemplary ruler whose narrative demonstrates the vrata’s promised results (victory, restored rājya, and final attainment of Viṣṇuloka).

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