Varaha Purana 22.6 — Adhyaya 22, Shloka 6
Gaurī’s Rebirth, Umā’s Austerities, Rudra’s Test, and the Himalayan Wedding
उमा नामेति महती कृष्णा चेत्यभिधानतः । लब्ध्वा तु शोभनां मूर्तिं हिमवन्तगृहे शुभा ॥ २२.६ ॥
umā nāmeti mahatī kṛṣṇā cety abhidhānataḥ | labdhvā tu śobhanāṃ mūrtiṃ himavantagṛhe śubhā || 22.6 ||
ນາງຖືກເອີ້ນດ້ວຍນາມອັນສູງສົ່ງວ່າ «ອຸມາ» ແລະຕາມຄໍາເອີ້ນກໍມີນາມ «ກຣິສນາ» ອີກ. ເມື່ອໄດ້ຮັບຮູບກາຍອັນງາມ ນາງຜູ້ເປັນມົງຄຸນໄດ້ພັກຢູ່ໃນເຮືອນຂອງຮິມະວັນຕະ.
Varāha (default dialogue framework; speaker not explicit in excerpt)
Varaha Avatara Context: {"is_varaha_focus":false,"aspect_highlighted":"None","boar_form_detail":"None","earth_interaction":"None"}
Bhu Devi Dialogue: {"is_dialogue":false,"speaker_role":"None","bhu_devi_state":"None","key_question":"None"}
Mathura Mandala: {"is_mathura_related":false,"specific_site":"None","parikrama_context":"None","krishna_connection":"None"}
Dharma Shastra: {"has_dharma_rule":false,"topic":"None","instruction_summary":"None","karmic_consequence":"None"}
Vrata Mahatmya: {"has_vrata":false,"vrata_name":"None","tithi_month":"None","promised_fruit":"None"}
Cosmic Boar Symbolism: {"has_symbolism":false,"symbolic_interpretation":"None","yajna_varaha_imagery":"None","vedantic_connection":"None"}
Philosophical Teaching: {"has_teaching":true,"teaching_type":"identity and epithet","core_concept":"Names (Umā, Kṛṣṇā) encode layered theological identity—beauty, austerity, and auspicious power coexisting in one personhood.","practical_application":"Treat names/roles as carriers of dharma: cultivate qualities worthy of one’s chosen commitments, letting disciplined practice reshape identity."}
Subject Matter: ["Genealogy","Sacred Geography","Mythic Biography"]
Primary Rasa: shanta
Secondary Rasa: adbhuta
Type: divine-mythic household / mountain-king’s abode
Related Themes: Varāha Purāṇa 22.22.4-5 (tapas leading to rebirth and naming)
Visual Art Cues: {"scene_description":"The reborn Śailasutā introduced with her epithets—Umā and Kṛṣṇā—radiant in a beautiful form, residing auspiciously in Himavant’s home.","item_prompts":["young goddess figure","Himalayan palace/abode","snow peaks behind","subtle dark-lustre cue for ‘Kṛṣṇā’ (complexion/blue-black hair)","auspicious ornaments","parents/attendants implied"],"kerala_mural_prompt":"Kerala mural: Devī with stylized almond eyes, rich ornaments, mountain-palace backdrop, balanced serenity and auspiciousness.","tanjore_prompt":"Tanjore: Devī seated/standing with heavy gold-leaf jewelry, ornate arch, Himalaya motif behind, emphasis on śobhanā mūrti.","mysore_prompt":"Mysore: refined facial features, intricate but elegant jewelry, soft mountain background, devotional calm.","pahari_prompt":"Pahari: intimate palace scene with Himalayan landscape, delicate colors, lyrical portrayal of youthful Devī and attendants."}
Audio Atmosphere: {"recitation_mood":"benedictory, calm","suggested_raga":"Kalyani","pace":"medium","voice_tone":"bright, composed, gently celebratory"}
FAQs
The verse preserves Purāṇic onomastics (name-traditions) for the goddess and situates her within a Himalayan household context (Himavant), reflecting how sacred geography and mythic genealogy are interwoven in Purāṇic composition.
Himavant refers to the Himalaya personified; in textual geography it points to the Himalayan region (modern Himalayas across North India/Nepal/Tibet), frequently used as a mythic locus for divine lineages and ascetic landscapes.
Rather than a direct moral injunction, the verse conveys a cultural-philosophical theme: transformation toward auspiciousness (śubhā) and the sacralization of landscape (Himavant/Himalaya) as a setting for exemplary figures.
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