Varaha Purana 32.19: Adhyaya 32, Shloka 19
Dharma as the Bull-Form: Soma’s Transgression and the Institution of the Thirteenth Lunar Day Observance
Pūrva Bhāga · Varāha–Pṛthivī Saṃvāda (Devāḥ-stuti / doctrinal praise)
देवा ऊचुः । नमोऽस्तु शशिसङ्काश नमस्ते जगतः पते । नमोऽस्तु देवरूपाय स्वर्गमार्गप्रदर्शक । कर्ममार्गस्वरूपाय सर्वगाय नमो नमः ॥ ३२.२० ॥
devā ūcuḥ | namo 'stu śaśisaṅkāśa namas te jagataḥ pate | namo 'stu devarūpāya svargamārgapradarśaka | karmamārgasvarūpāya sarvagāya namo namaḥ || 32.20 ||
devA UchuH | namo.astu shashisa~NkAsha namaste jagataH pate | namo.astu devarUpAya svargamArgapradarshaka | karmamArgasvarUpAya sarvagAya namo namaH || 32.20 ||
Para dewa berkata: “Sembah sujud kepada-Mu, wahai yang sinarnya laksana bulan; sembah sujud kepada-Mu, Tuhan alam semesta. Sembah sujud kepada-Mu yang menampakkan rupa ilahi, penunjuk jalan ke syurga. Sembah sujud kepada-Mu yang hakikat-Nya ialah jalan karma, Yang Maha Meliputi—sembah sujud, sembah sujud.”
Sandhi Notes
- नमोऽस्तु = नमः + अस्तु
- नमस्ते = नमः + ते
Devāḥ (the gods)
The Lord is both revealer and embodiment of the karmic path leading to higher worlds; divine immanence in ethical action.
Perform dharmic karma as worship (īśvara-arpaṇa), recognizing the Lord as the ground of both means (karma) and end (svarga/śreyas).
The praised Lord is identified as the very ‘karma-mārga’ and as the revealer of svarga-mārga, implying Viṣṇu/Varāha as the immanent regulator of ritual action and its transcendent fruit (yajña as cosmic order).
The verse’s ‘karma-mārga-svarūpa’ functions as an abstract yajña-identification rather than a body-part mapping.
Antaryāmin theology: the all-pervading Lord as the inner support of dharma/karma and the dispenser of phala; aligns with Purāṇic bhakti framing of Vedic karma as upheld by the Supreme.
Varāha–Pṛthivī stuti passages in the same adhyāya emphasizing jagat-pālana and dharma-support
FAQs
It exemplifies a common Purāṇic literary feature—devotional praise (stuti) embedded within narrative dialogue—using standard epithets (e.g., “lord of the world,” “moon-like radiance”) to frame the authority of the teaching voice.
No specific geographic site is named in this verse; the focus is doctrinal praise describing the deity as guide to the “svarga-mārga” (path to heaven).
The verse foregrounds karmamārga—ethical action and duty-oriented conduct—as a legitimate pathway emphasized by the text’s speaker, presented here as a guiding principle rather than a sectarian command.
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