Varaha Purana 24.3: Adhyaya 24, Shloka 3
The Birth of the Nāgas, Brahmā’s Curse, and the Pañcamī Observance
Pūrva Bhāga · Nāga–Tārkṣya (Garuḍa) Narrative / Mythic Etiology
प्रजापाल उवाच । भगवँस्तार्क्षविषयाः कथं मूर्त्तिमुपागताः । नागा बभूवुः कुटिला एतदाख्यातुमर्हसि ॥ २४.३ ॥
prajāpāla uvāca | bhagavaṁs tārkṣa-viṣayāḥ kathaṁ mūrtim upāgatāḥ | nāgā babhūvuḥ kuṭilā etad ākhyātum arhasi || 24.3 ||
prajApAla uvAcha | bhagavaMstArkShaviShayAH kathaM mUrttimupAgatAH | nAgA babhUvuH kuTilA etadAkhyAtumarhasi || 24.3 ||
Pradźapala rzekł: "O Błogosławiony, jak ci związani z Tarksją przyjęli postać cielesną? Jak Nagowie stali się wężami o skrętnych kształtach? Łaskawie to mi opowiedz."
Sandhi Notes
- मूर्त्तिमुपागताः = मूर्त्तिम् + उपागताः (म् + उ → मुप्)
- एतदाख्यातुमर्हसि = एतत् + आख्यातुम् + अर्हसि (त् + आ → दा by sandhi in writing: एतद्-)
Prajāpāla
How did those associated with Tārkṣya (Garuḍa) become embodied, and how did the Nāgas acquire their coiling/serpentine form?
Rūpa (form) and svabhāva (nature) of beings are explained through prior causes—genealogy, boons/curses, and cosmic design—rather than randomness.
When confronting ‘why this nature?’ questions, seek layered causes (kāraṇa-paramparā) and avoid superficial conclusions.
Continuation of Nāga origin inquiry leading into Kaśyapa–Kadrū genealogy in subsequent verses
FAQs
It exemplifies a common Purāṇic literary device: etiological questioning that frames later narration about the origins and characteristics of mythic beings (here, Nāgas and those linked with Garuḍa/Tārkṣya).
No explicit geographic toponym appears in this verse; it functions as a narrative prompt rather than a site-description.
No direct ethical injunction is stated; the verse foregrounds the epistemic virtue of inquiry—requesting a reasoned account (ākhyātum) from an authoritative narrator.
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