Varaha Purana 72.5: Adhyaya 72, Shloka 5
Instruction on the Unity of the Triad
Brahmā–Viṣṇu–Rudra
विषप्रवेशने धातुस्तत्र श्नु प्रत्ययादनु । विष्णुर्यः सर्वदेवेषु परमात्मा सनातनः ॥ ७२.५ ॥
viṣapraveśane dhātus tatra śnu pratyayād anu | viṣṇur yaḥ sarvadeveṣu paramātmā sanātanaḥ || 72.5 ||
Глагольный корень (дхату) понимается в значении «вхождение/проникновение» (правешана); здесь — согласно суффиксу *śnu*. Тот, кто есть Вишну, пронизывающий всех богов, — есть Параматман, высшее Я, вечный.
Varāha
Varaha Avatara Context: {"is_varaha_focus":true}
Bhu Devi Dialogue: {"is_dialogue":true,"speaker_role":"instructor"}
Mathura Mandala: {"is_mathura_related":false}
Dharma Shastra: {"has_dharma_rule":false}
Vrata Mahatmya: {"has_vrata":false}
Cosmic Boar Symbolism: {"has_symbolism":true,"symbolic_interpretation":"Varāha teaches that ‘Viṣṇu’ signifies pervasion/entering (praveśana): the Lord is the indwelling reality in all devas and beings—yajña’s inner fire and the cosmos’ inner self.","yajna_varaha_imagery":"Pervasion motif maps to yajña: the one ‘enters’ all rites as their efficacy, and all gods as their inner controller (antaryāmin).","vedantic_connection":"Antaryāmin doctrine (inner ruler) and paramātman identity; nāma-etymology used as upapatti (rational support) for tattva."}
Philosophical Teaching: {"has_teaching":true,"teaching_type":"nirukta/grammar as theology","core_concept":"The name ‘Viṣṇu’ indicates pervasion; therefore he is the eternal supreme Self present in all deities.","practical_application":"Contemplate the Lord as present within all forms of worship and all beings; reduce divisive deity-hierarchy by seeing the indweller."}
Subject Matter: ["Philosophy","Linguistics","Theology (descriptive, non-prescriptive)"]
Primary Rasa: shanta
Secondary Rasa: adbhuta
Related Themes: 72.72.4 (Viṣṇu as para-brahman); 72.72.6 (Viṣṇu praised as one and many)
Visual Art Cues: {"scene_description":"Varāha (as teacher) explaining the meaning of ‘Viṣṇu’ with a subtle visualization of pervasion: light spreading through many deva-forms, indicating one indwelling Self.","item_prompts":["Varāha as divine instructor (human-bodied with boar head optional, but no explicit boar detail in verse)","palm-leaf grammar text or syllables ‘वि-ष्णु’","multiple devas in a circle with one light-thread entering each","cosmic aura indicating paramātman"],"kerala_mural_prompt":"Kerala mural: Varāha-teacher with stylized halo; decorative light-vines connecting to deva figures; emphasis on symmetry and iconographic clarity.","tanjore_prompt":"Tanjore: gold-leaf radiance emanating from Varāha to many deva medallions; embossed Sanskrit syllables; rich jewel tones.","mysore_prompt":"Mysore: refined didactic composition; luminous gradients showing pervasion; delicate script details.","pahari_prompt":"Pahari: gentle scene with Varāha teaching in a grove; light lines connecting beings; soft, lyrical palette."}
Audio Atmosphere: {"recitation_mood":"scholarly, contemplative","suggested_raga":"Hamsadhwani","pace":"medium","voice_tone":"precise, articulate, slightly analytical"}
FAQs
It reflects a Purāṇic practice of explaining divine names through Sanskrit derivational grammar (dhātu + pratyaya), showing how theological ideas were articulated using the tools of classical linguistics.
No geographic location is specified in this verse; the focus is lexical/etymological rather than topographical.
Rather than an explicit ethical rule, the verse conveys a philosophical characterization: the ‘pervading’ principle (Viṣṇu) is described as the eternal supreme Self present among all deities, emphasizing unity and pervasiveness as a key conceptual theme.
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