Varaha Purana 49.34: Adhyaya 49, Shloka 34
The Padmanābha Dvādaśī Observance, with the Eulogy of Lamp-Offering Merit
Pūrva Bhāga · Vaiṣṇava-śraddhā and ascetic exempla (didactic narrative)
प्रजापतिकुले भूत्वा बाल एव वनं गतः । आराध्य विष्णुं प्राप्तं तत् स्थानं परमशोभनम् । तेन साधो ध्रुवेत्येवं मयोक्तं राजसत्तम ॥ ४९.३४ ॥
prajāpatikule bhūtvā bāla eva vanaṃ gataḥ | ārādhya viṣṇuṃ prāptaṃ tat sthānaṃ paramaśobhanam | tena sādho dhruvety evaṃ mayoktaṃ rājasattama || 49.34 ||
prajApatikule bhUtvA bAla eva vanaM gataH | ArAdhya viShNuM prAptaM tat sthAnaM paramashobhanam | tena sAdho dhruvetyevaM mayoktaM rAjasattama || 49.34 ||
Urodzony w rodzie Prajāpatiego, udał się do lasu, będąc jeszcze dzieckiem. Oddawszy cześć Viṣṇu, osiągnął tę najwspanialszą siedzibę. Dlatego, o szlachetny, tak opowiedziałem o Dhruvie, o najlepszy z królów.
Sandhi Notes
- dhruva + iti → dhruvety (vowel sandhi: a+i→e, with y insertion)
- mayā + uktam → mayoktam (a+u→o)
Varāha
Spiritual attainment depends on intensity of devotion and discipline, not age; the Lord responds to sincere worship.
Adopt disciplined practice (tapas, japa, pūjā) with clear goal-orientation; do not postpone dharma due to youth or circumstance.
Implicit soteriology: bhakti supported by tapas as a means to attain ‘parama-sthāna’; echoes the idea of the Lord’s abode as the highest goal (parama-gati).
Even a child, by renunciation and forest-discipline with Viṣṇu worship, can attain the supreme abode; sādhutva is validated by realized devotion.
Austerity + Viṣṇu-ārādhana yields paramapada; neglect of dharma and devotion prolongs saṃsāra.
Dhruva’s Viṣṇu-upāsanā functions as a pan-Vaiṣṇava template later adopted in Kṛṣṇa-centered traditions (forest-seclusion, nāma/arcana, single-point worship), without explicit Mathurā/Kṛṣṇa reference.
Varāha Purāṇa 49.49.33 (Prahlāda as sādhutva exemplar)
FAQs
It preserves a Purāṇic exemplum centered on Dhruva, a widely transmitted figure used in Sanskrit narrative literature to illustrate steadfast discipline and the attainment of an exalted ‘abode’ through sustained devotion.
No specific terrestrial location is named in this verse; the key place-term is ‘tat sthānam’—an exalted ‘abode/place’ (often read in Purāṇic contexts as a celestial or transcendent station rather than a mapped site).
The verse foregrounds disciplined practice—going to the forest (a trope for ascetic withdrawal) and focused worship—as a model of perseverance leading to an elevated state or recognition.
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