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Varaha Purana 116.42: Adhyaya 116, Shloka 42

An Exposition on the Causes of Happiness and Suffering

तस्याहं न प्रणश्यामि स च मे न प्रणश्यति ॥ एतत्ते कथितं भद्रे शुभनिर्देशनिश्चयः ॥ सर्वलोकहितार्थाय यन्मां त्वं परिपृच्छसि ॥

Recitation with translationVaraha Purana 116.42

tasyāhaṃ na praṇaśyāmi sa ca me na praṇaśyati | etat te kathitaṃ bhadre śubhanirdeśaniścayaḥ | sarvalokahitārthāya yan māṃ tvaṃ paripṛcchasi ||

तस्याहं न प्रणश्यामि, स च मे न प्रणश्यति। एतत्ते भद्रे कथितं शुभनिर्देशनिश्चयः; सर्वलोकहितार्थं यन्मां त्वं परिपृच्छसि।

tasyaof him/of that
tasya:
Sambandha (सम्बन्ध/षष्ठी)
TypeNoun
Roottad (सर्वनाम-प्रातिपदिक)
FormMasculine/Neuter (पुं/नपुं), Genitive (षष्ठी/6), Singular (एकवचन)
ahamI
aham:
Karta (कर्ता)
TypeNoun
Rootasmad (सर्वनाम-प्रातिपदिक)
FormFirst person pronoun, Nominative (प्रथमा/1), Singular (एकवचन)
nanot
na:
Sambandha (सम्बन्ध)
TypeIndeclinable
Rootna (अव्यय)
FormNegation particle (निषेध-निपात)
praṇaśyāmiperish/am destroyed
praṇaśyāmi:
Kriya (क्रिया)
TypeVerb
Rootpra√naś (धातु)
FormPresent tense (लट्), 1st person (उत्तमपुरुष), Singular (एकवचन); Parasmaipada (परस्मैपद)
saḥhe
saḥ:
Karta (कर्ता)
TypeNoun
Roottad (सर्वनाम-प्रातिपदिक)
FormMasculine (पुंलिङ्ग), Nominative (प्रथमा/1), Singular (एकवचन)
caand
ca:
Sambandha (सम्बन्ध)
TypeIndeclinable
Rootca (अव्यय)
FormConjunction (समुच्चयबोधक-अव्यय)
meof me/to me
me:
Sambandha (सम्बन्ध/षष्ठी)
TypeNoun
Rootasmad (सर्वनाम-प्रातिपदिक)
FormFirst person pronoun, Genitive/Dative (षष्ठी/6 or चतुर्थी/4), Singular (एकवचन); here genitive 'of me'
nanot
na:
Sambandha (सम्बन्ध)
TypeIndeclinable
Rootna (अव्यय)
FormNegation particle (निषेध-निपात)
praṇaśyatiperishes/is destroyed
praṇaśyati:
Kriya (क्रिया)
TypeVerb
Rootpra√naś (धातु)
FormPresent tense (लट्), 3rd person (प्रथमपुरुष), Singular (एकवचन); Parasmaipada (परस्मैपद)
etatthis
etat:
Karma (कर्म)
TypeNoun
Rootetad (सर्वनाम-प्रातिपदिक)
FormNeuter (नपुंसकलिङ्ग), Nominative/Accusative (प्रथमा/1 or द्वितीया/2), Singular (एकवचन)
teto you
te:
Sampradana (सम्प्रदान)
TypeNoun
Rootyusmad (सर्वनाम-प्रातिपदिक)
FormSecond person pronoun, Dative/Genitive (चतुर्थी/4 or षष्ठी/6), Singular (एकवचन); here dative 'to you'
kathitamtold/declared
kathitam:
Kriya (क्रिया/वाच्य)
TypeVerb
Root√kath (धातु)
FormPast passive participle (क्त-प्रत्ययान्त कृदन्त), Neuter (नपुंसकलिङ्ग), Nominative/Accusative, Singular; agrees with etat
bhadreO auspicious lady
bhadre:
Sambodhana (सम्बोधन)
TypeNoun
Rootbhadrā (प्रातिपदिक)
FormFeminine (स्त्रीलिङ्ग), Vocative (सम्बोधन/8), Singular (एकवचन)
śubha-nirdeśa-niścayaḥa sure auspicious instruction/decision
śubha-nirdeśa-niścayaḥ:
Karta (कर्ता)
TypeNoun
Rootśubha (प्रातिपदिक) + nirdeśa (प्रातिपदिक) + niścaya (प्रातिपदिक)
FormMasculine (पुंलिङ्ग), Nominative (प्रथमा/1), Singular (एकवचन); multi-member तत्पुरुष: 'a determination/assurance of auspicious instruction'
sarva-loka-hita-arthāyafor the welfare-purpose of all people/worlds
sarva-loka-hita-arthāya:
Sampradana (सम्प्रदान/प्रयोजन)
TypeNoun
Rootsarva (प्रातिपदिक) + loka (प्रातिपदिक) + hita (प्रातिपदिक) + artha (प्रातिपदिक)
FormMasculine (पुंलिङ्ग), Dative (चतुर्थी/4), Singular (एकवचन); purpose dative; compound meaning 'for the purpose of the welfare of all worlds/people'
yatwhich/that (fact that)
yat:
Karma (कर्म)
TypeNoun
Rootyad (सर्वनाम-प्रातिपदिक)
FormNeuter (नपुंसकलिङ्ग), Accusative (द्वितीया/2), Singular (एकवचन); relative pronoun referring to the act of asking
māmme
mām:
Karma (कर्म)
TypeNoun
Rootasmad (सर्वनाम-प्रातिपदिक)
FormAccusative (द्वितीया/2), Singular (एकवचन)
tvamyou
tvam:
Karta (कर्ता)
TypeNoun
Rootyusmad (सर्वनाम-प्रातिपदिक)
FormSecond person pronoun, Nominative (प्रथमा/1), Singular (एकवचन)
paripṛcchasiyou ask/inquire
paripṛcchasi:
Kriya (क्रिया)
TypeVerb
Rootpari√prach (धातु)
FormPresent tense (लट्), 2nd person (मध्यमपुरुष), Singular (एकवचन); Parasmaipada (परस्मैपद)

Varāha

C
Classical Literature
V
Vaishnavism
D
Didactic Dialogue
P
Purāṇic Instruction

FAQs

It functions like a didactic closure, explicitly framing the discourse as universal welfare-oriented instruction, characteristic of Purāṇic pedagogical style.

No geographic location is identified.

The passage emphasizes the value of welfare-oriented inquiry and presents a reciprocal, enduring bond between teacher-deity and adherent within the text’s moral framework.

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