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Varaha Purana 151.72 — Adhyaya 151, Shloka 72

The Sacred Greatness of Lohārgala

The ‘Iron-Bolt’ Tīrtha

न तस्य कर्म विद्येत स एवमपि संस्थितः ॥ आख्यानानां महाख्यानं धर्माणां धर्म उत्तमः ॥

na tasya karma vidyeta sa evamapi saṃsthitaḥ || ākhyānānāṃ mahākhyānaṃ dharmāṇāṃ dharma uttamaḥ

Bagi dirinya, tiada lagi karma yang mengikat—demikian dia teguh bersemadi. Inilah mahākhyāna di antara segala kisah, dan dharma yang paling utama di antara segala dharma.

nanot
na:
Pratiṣedha (प्रतिषेध)
TypeIndeclinable
Rootna (अव्यय)
FormAvyaya, negation particle (निषेध)
tasyaof him/that
tasya:
Sambandha (सम्बन्ध)
TypeNoun
Roottad (सर्वनाम-प्रातिपदिक)
FormMasculine/Neuter, Genitive (6th/षष्ठी), Singular
karmadeed/karma
karma:
Karta (कर्ता)
TypeNoun
Rootkarman (प्रातिपदिक)
FormNeuter, Nominative (1st/प्रथमा), Singular
vidyetawould exist/occur
vidyeta:
Kriyā (क्रिया)
TypeVerb
Root√vid (विद् धातु, to be/occur)
FormOptative (विधिलिङ्), Prathama-puruṣa (3rd person), Singular, Ātmanepada
saḥhe
saḥ:
Karta (कर्ता)
TypeNoun
Roottad (सर्वनाम-प्रातिपदिक)
FormMasculine, Nominative (1st/प्रथमा), Singular
evamthus
evam:
Kriyāviśeṣaṇa (क्रियाविशेषण)
TypeIndeclinable
Rootevam (अव्यय)
FormAvyaya, adverb (प्रकारवाचक)
apieven/also
api:
Sambandha (सम्बन्ध)
TypeIndeclinable
Rootapi (अव्यय)
FormAvyaya, particle (समुच्चय/अपि = even/also)
saṃsthitaḥsituated/established
saṃsthitaḥ:
Karta (कर्ता)
TypeVerb
Rootsam+√sthā (स्था धातु)
FormPast passive participle (क्त), Masculine, Nominative, Singular; used predicatively
ākhyānānāmof narratives
ākhyānānām:
Sambandha (सम्बन्ध)
TypeNoun
Rootākhyāna (प्रातिपदिक)
FormNeuter, Genitive (6th/षष्ठी), Plural (बहुवचन)
mahā-ākhyānamthe great narrative
mahā-ākhyānam:
Karta (कर्ता)
TypeNoun
Rootmahā (प्रातिपदिक) + ākhyāna (प्रातिपदिक)
FormNeuter, Nominative (1st/प्रथमा), Singular
dharmāṇāmof dharmas/duties
dharmāṇām:
Sambandha (सम्बन्ध)
TypeNoun
Rootdharma (प्रातिपदिक)
FormMasculine, Genitive (6th/षष्ठी), Plural
dharmaḥdharma
dharmaḥ:
Karta (कर्ता)
TypeNoun
Rootdharma (प्रातिपदिक)
FormMasculine, Nominative (1st/प्रथमा), Singular
uttamaḥsupreme/best
uttamaḥ:
Viśeṣaṇa (विशेषण)
TypeAdjective
Rootuttama (प्रातिपदिक)
FormMasculine, Nominative (1st/प्रथमा), Singular; adjective qualifying dharmaḥ

Varāha (default speaker per dialogue framework)

Varaha Avatara Context: {"is_varaha_focus":true,"earth_interaction":"Varāha teaches Bhū-devī the liberative status of the teaching: the listener/knower becomes karma-free; the narrative is supreme dharma."}

Bhu Devi Dialogue: {"is_dialogue":true,"speaker_role":"instructor","bhu_devi_state":"attentive; seeking assurance about efficacy and dharma-status","key_question":"What is the ultimate standing of this teaching—does it destroy binding karma, and why is it called the highest dharma?"}

Mathura Mandala: {"is_mathura_related":false}

Dharma Shastra: {"has_dharma_rule":true,"instruction_summary":"Establishment in this mahākhyāna is declared to leave no binding karma; it is proclaimed the highest dharma.","karmic_consequence":"Following (reciting/hearing/being established in) it leads to karmic non-binding and elevation to supreme dharma-status; neglect implies continued karmic bondage (implied)."}

Vrata Mahatmya: {"has_vrata":false,"promised_fruit":"Karma-kṣaya / akarma-bhāva (non-binding action) through establishment in the teaching."}

Cosmic Boar Symbolism: {"has_symbolism":true,"symbolic_interpretation":"Varāha as the revealer of ‘uttama-dharma’ aligns with the Purāṇic move from ritual merit (karma) to liberative knowledge/devotion where karma no longer binds.","vedantic_connection":"Echoes the Vedāntic distinction between karma that binds and realization/steadfastness (niṣṭhā) that burns karma; ‘dharma among dharmas’ suggests parama-dharma as bhakti/jñāna leading to mokṣa."}

Philosophical Teaching: {"has_teaching":true,"teaching_type":"mokṣa-dharma (para-dharma)","core_concept":"When one is firmly established in the highest teaching, karma ceases to bind; the narrative functions as a vehicle of parama-dharma.","practical_application":"Cultivate niṣṭhā through disciplined hearing/recitation and internalization so actions no longer generate bondage (act as offering/with knowledge)."}

Subject Matter: ["Ethics","Philosophy","Textual Tradition"]

Primary Rasa: śānta

Secondary Rasa: adbhuta

Type: textual/teaching context (mahākhyāna)

Related Themes: Varāha Purāṇa 151.82–83 (restricted transmission; recitation/hearing; family deliverance; death-remembrance)

Visual Art Cues: {"scene_description":"Varāha declares the teaching to be the greatest narrative and the highest dharma, depicting the dissolution of karmic bonds around the devotee.","item_prompts":["Varāha teaching posture","subtle ‘karmic chains’ dissolving around a listener","palm-leaf manuscript or śāstra bundle labeled ‘mahākhyāna’","a radiant dharma-emblem (dharmacakra or śrīvatsa-like aura)"],"kerala_mural_prompt":"Kerala mural: Varāha with serene gaze, manuscript motif, stylized bonds melting into light around a devotee; deep reds/ochres with green accents.","tanjore_prompt":"Tanjore: gold haloed Varāha, embossed manuscript and ornamental ‘chains’ turning into lotus motifs; strong symmetry and icon-like presentation.","mysore_prompt":"Mysore: gentle chiaroscuro, refined expressions; symbolic karma-bonds fading, manuscript detail emphasized.","pahari_prompt":"Pahari: intimate satsanga scene under a tree or pavilion; Varāha as teacher, listeners with softened faces; delicate symbolic bonds dissolving into clouds."}

Audio Atmosphere: {"recitation_mood":"didactic, contemplative","suggested_raga":"Yaman","pace":"medium","voice_tone":"steady, assured, emphasizing ‘na tasya karma’ and ‘dharma uttamaḥ’"}

C
Classical Literature
D
Dharma Discourse
P
Purāṇa Studies
S
Sanskrit Philosophy

FAQs

It illustrates Purāṇic self-referential elevation (declaring a passage ‘greatest’) and provides evidence for how texts claim authority within a competitive manuscript culture.

No new terrestrial toponym appears here; the verse functions as a doctrinal colophon-like praise within the ongoing kṣetra narrative.

It highlights an ethical ideal of being ‘established’ (saṃsthita) in a mode of life where binding consequences are said to be neutralized—presented as a soteriological claim.

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