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)

Dalam rangka pengajaran Varāha–Pṛthivī, Ṛṣi Durvāsas menerangkan amalan Dvādaśī bulan Phālguna (paruh terang) untuk pemujaan Hari/Narasiṃha: berpuasa, kemudian menyembah dengan nyāsa pada anggota tubuh (kaki, paha, pinggang, dada, tekak, kepala) serta memuliakan cakra dan śaṅkha dengan gandha, bunga dan buah. Seterusnya disediakan ghaṭa (tempayan ritual) yang diselubungi kain, dipasang arca Narasiṃha (paling utama emas, jika tidak tembaga, atau kayu/buluh), lalu pada hari Dvādaśī didermakan kepada brāhmaṇa yang mengetahui Veda. Bagi menegaskan keberkesanan, diceritakan Raja Vatsa dari Kiṃpuruṣa-varṣa: setelah dirampas musuh, baginda berlindung di āśrama Vasiṣṭha, melaksanakan upacara ini, memperoleh cakra laksana senjata yang memulihkan tertib kerajaan, dan akhirnya mencapai Viṣṇuloka—menjadikan vrata ini sarana menstabilkan masyarakat serta tatanan Pṛthivī.

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 ॥

Durvāsā berkata: “Demikian juga, pada bulan Phālguna, pada hari kedua belas (Dvādaśī) dalam paruh terang, setelah berpuasa menurut tata cara yang telah dinyatakan, orang bijaksana hendaklah menyembah Hari.”

Verse 2

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

Hendaklah ditetapkan kedua-dua kaki kepada Narasiṁha; demikian juga kedua-dua paha dengan lafaz “kepada Govinda”. Pinggang hendaklah dihormati sebagai milik Viśvabhuja; dan dada pula dengan lafaz “kepada Aniruddha”.

Verse 3

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

Hendaklah disembah bahagian leher (kaṇṭha) bagi Śitikaṇṭha, dan bahagian kepala bagi Piṅgakeśa; demikian juga cakra (cakra) dengan mantera “bagi pemusnah para asura”, dan śaṅkha (śaṅkha) bagi Toyātman; lalu dimuliakan semuanya dengan wangi-wangian, bunga dan buah-buahan.

Verse 4

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

Kemudian, di hadapannya, ambillah sebuah kendi air (ghaṭa) yang dilengkapi sepasang kain putih; di atasnya hendaklah diletakkan arca Nṛsiṃha daripada emas di dalam bejana tembaga. Jika berkemampuan, buatlah daripada emas; jika tidak, bolehlah dibuat daripada kayu atau buluh.

Verse 5

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

Setelah menempatkannya dalam kendi yang berisi permata (ratna-garbha ghaṭa) dan memujanya dengan sempurna, pada hari Dvādaśī (hari ke-12), seseorang hendaklah mempersembahkannya kepada seorang Brāhmaṇa yang berilmu dan mahir dalam Veda.

Verse 6

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

Apabila dilakukan demikian, diperoleh hasil yang dahulu pernah dicapai oleh seorang raja; tentang hasil itu akan aku jelaskan sepenuhnya, wahai Mahāmune, dengan nama “Vatsa”.

Verse 7

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

Di wilayah yang disebut Kiṃpuruṣa-varṣa, terdapat seorang raja yang amat teguh berpegang pada dharma, masyhur dengan nama Bhārata; dan baginda mempunyai seorang putera bernama Vatsa.

Verse 8

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

Dikalahkan musuh di medan perang, perbendaharaan dirampas namun masih memiliki gajah-gajahnya, baginda pergi ke rimba bersama permaisuri lalu menetap di pertapaan Vasiṣṭha.

Verse 9

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

Setelah masa berlalu, Mahārṣi Vasiṣṭha berkata kepadanya di pertapaan agung Vasu ini: “Apakah urusanmu; apakah yang hendak dilakukan (tujuanmu di sini)?”

Verse 10

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

Raja berkata: “Wahai Bhagavan, perbendaharaan beta telah dirampas, dan lebih-lebih lagi kerajaan beta pun dirampas. Tekad beta dihancurkan musuh; beta datang berlindung kepada tuanku. Dengan menganugerahkan ajaran, mohon tunjukkan rahmat kepada beta.”

Verse 11

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

Setelah demikian dikatakan, Vasiṣṭha pun menjawabnya, wahai resi, tentang amalan Dvādaśī ini menurut tatacara yang benar; dan dia juga melaksanakan semuanya tepat seperti itu.

Verse 12

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

Pada akhir nazarnya, Bhagavān Narasiṁha berkenan; lalu menganugerahkan cakra yang unggul, berdaya menghancurkan musuh-musuh.

Verse 13

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

Dengan senjata itu, raja yang unggul telah menakluk dan meneguhkan kerajaannya sendiri. Setelah teguh dalam pemerintahannya, baginda yang perkasa melaksanakan seribu korban suci Aśvamedha; dan pada akhirnya, insan terbaik itu mencapai kedudukan yang dikenal sebagai alam Viṣṇu.

Verse 14

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

Wahai muni, inilah Dvādaśī yang berkat lagi menghapus dosa; telah aku jelaskan kepadamu dengan bersungguh-sungguh. Setelah mendengarnya, lakukanlah sebagaimana yang engkau kehendaki.

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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