Varaha Purana 4.3: Adhyaya 4, Shloka 3
On Nārāyaṇa’s Ten Avatāras and Eightfold Manifestations, and the Account of King Aśvaśirā
Pūrva Bhāga · Pr̥thivī-uddhāra and Divine Manifestations (Mūrti/Narrative Frame)
इत्येताः कथितास्तस्य मूर्त्तयो भूतधारिणि । दर्शनं प्राप्तुमिच्छूनां सोपानानीव शोभते ॥ ४.३ ॥
ityetāḥ kathitās tasya mūrttayo bhūtadhāriṇi | darśanaṁ prāptum icchūnāṁ sopānānīva śobhate || 4.3 ||
ityetAH kathitAstasya mUrttayo bhUtadhAriNi | darshanaM prAptumichChUnAM sopAnAnIva shobhate || 4.3 ||
Так были описаны эти его мурти (проявленные образы), о Поддерживающий существ; для тех, кто желает обрести даршану (видение) Его, они сияют, словно ступени лестницы.
Sandhi Notes
- इत्येताः = इति + एताः (स्वर-सन्धि: इति + ए → इत्ये)
- प्राप्तुमिच्छूनाम् = प्राप्तुम् + इच्छूनाम् (व्यञ्जन-सन्धि: म् + इ → मि)
- सोपानानीव = सोपानानि + इव (स्वर-सन्धि: इ + इ → ई)
Varāha
Attentive, receptive to instruction
How can seekers attain darśana of the Lord through accessible manifestations?
Approach to the divine is facilitated through graded manifestations suited to seekers’ capacities.
Adopt stepwise contemplation: begin with accessible forms/attributes, stabilize devotion and understanding, then refine toward subtler realization.
Addressing Bhū as 'bhūtadhāriṇī' while teaching graded approaches to divine vision.
The many 'mūrtis' function as pedagogical upāyas—graded supports (ālambana) leading the mind toward the imperceptible supreme reality; darśana is approached by steps rather than seized directly.
Stair/ladder imagery: successive forms as 'sopāna' for ascent from gross to subtle contemplation.
Adhikāri-bheda and upāsanā-krama: saguna manifestations aid the seeker toward nirguna apprehension; echoes of 'neti-neti' indirectly by affirming the supreme is beyond direct sight.
4.4.4-4.4.7 (supreme form unseen; enumeration of mūrtis/aṣṭamūrti)
FAQs
It reflects a common Purāṇic didactic strategy: enumerating divine manifestations as a structured means for understanding and contemplative approach, framed in a dialogue style typical of early medieval Sanskrit compendia.
No geographic toponym appears in this verse; it functions as a transitional statement summarizing prior descriptions of forms rather than mapping a sacred site.
The verse conveys a philosophical instruction about gradual approach to understanding—described forms serve as 'steps' toward insight (darśana), emphasizing methodical learning rather than coercive obligation.
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