Varaha Purana 21.16: Adhyaya 21, Shloka 16

The Disruption of Dakṣa’s Sacrifice, the Hari-Hara Conflict, and the Establishment of Rudra’s Sacrificial Share

Pūrva Bhāga · Genealogical-Cosmological Catalogues (Prajāpati Lineages)

Devanagari script

पूज्या दक्षस्य दौहित्रा रुद्रादित्या ङ्गिरादयः । प्रत्यक्शपितरस्ते हि तैः प्रीतैः प्रीयते जगत् ॥ २१.१७ ॥

Recitation with translationVaraha Purana 21.16

Transliteration

pūjyā dakṣasya dauhitrā rudrādityāṅgirādayaḥ | pratyakṣapitaras te hi taiḥ prītaiḥ prīyate jagat || 21.17 ||

ITRANS transliteration

Translation

पूज्याः दक्षस्य दौहित्रा रुद्रादित्या ङ्गिरसादयः। ते हि प्रत्यक्षपितरः; तैः प्रीतैः प्रीयते जगत्॥

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Word by Word

• pūjyāḥ: worthy of worship
• Type: Adjective
• Form: Masculine (पुंलिङ्ग), Nominative (प्रथमा/1), Plural (बहुवचन)
• Role: Visheshana (विशेषण)
• Root: pūjya (प्रातिपदिक)

• dakṣasya: of Dakṣa
• Type: Noun
• Form: Masculine (पुंलिङ्ग), Genitive (षष्ठी/6), Singular (एकवचन)
• Role: Sambandha (सम्बन्ध/possessor)
• Root: dakṣa (प्रातिपदिक)

• dauhitrāḥ: grandsons (daughter’s sons)
• Type: Noun
• Form: Masculine (पुंलिङ्ग), Nominative (प्रथमा/1), Plural (बहुवचन)
• Role: Karta (कर्ता)
• Root: dauhitra (प्रातिपदिक)

• rudra-ādityāṅgira-ādayaḥ: Rudras, Ādityas, Aṅgirases and others
• Type: Noun
• Form: Masculine (पुंलिङ्ग), Nominative (प्रथमा/1), Plural (बहुवचन); द्वन्द्व-समासः (समाहार/समुच्चय) ‘Rudras, Ādityas, Aṅgirases, etc.’
• Role: Apposition (समानाधिकरण)
• Root: rudra (प्रातिपदिक) + āditya (प्रातिपदिक) + aṅgiras (प्रातिपदिक) + ādi (प्रातिपदिक)

• pratyakṣa-pitaraḥ: the visible Pitṛs (fathers/manes)
• Type: Noun
• Form: Masculine (पुंलिङ्ग), Nominative (प्रथमा/1), Plural (बहुवचन); कर्मधारयः ‘manifest fathers (Pitṛs)’
• Role: Karta (कर्ता)
• Root: pratyakṣa (प्रातिपदिक) + pitṛ (प्रातिपदिक)

• te: they
• Type: Noun
• Form: Masculine (पुंलिङ्ग), Nominative (प्रथमा/1), Plural (बहुवचन)
• Role: Karta (कर्ता)
• Root: tad (सर्वनाम-प्रातिपदिक)

• hi: indeed/for
• Type: Indeclinable
• Form: Particle (निपात) of emphasis/reason
• Role: Sambandha (सम्बन्ध)
• Root: hi (अव्यय)

• taiḥ: by them
• Type: Noun
• Form: Masculine/Neuter (पुं/नपुं), Instrumental (तृतीया/3), Plural (बहुवचन)
• Role: Karana (करण)
• Root: tad (सर्वनाम-प्रातिपदिक)

• prītaiḥ: being pleased/satisfied
• Type: Adjective
• Form: Masculine/Neuter (पुं/नपुं), Instrumental (तृतीया/3), Plural (बहुवचन); Past passive participle (क्त)
• Role: Visheshana (विशेषण)
• Root: prīta (कृदन्त-प्रातिपदिक; √prī धातु)

• prīyate: is pleased/rejoices
• Type: Verb
• Form: Present (लट्), 3rd person (प्रथमपुरुष), Singular (एकवचन), Ātmanepada (आत्मनेपद), Passive/intransitive sense
• Role: Kriya (क्रिया)
• Root: prī (धातु)

• jagat: the world
• Type: Noun
• Form: Neuter (नपुंसकलिङ्ग), Nominative (प्रथमा/1), Singular (एकवचन)
• Role: Karta (कर्ता)
• Root: jagat (प्रातिपदिक)

Sandhi Notes

• rudrādityāṅgirādayaḥ = rudra-āditya-aṅgira-ādayaḥ (dvandva with ādi)
• pratyakṣapitaras = pratyakṣa-pitaraḥ

Speaker and setting

Shanta and Bhakti rasaSetting: Cosmic-genealogical frame

Speaker

Varāha

The teaching

Kind of teaching

Ritual-metaphysical ethics

Subjects

CosmologyGenealogyRitual-Ethics

Core idea

Cosmic welfare is linked to honoring causal lineages (progenitors/deva-gaṇas) who function as visible supports of the world.

In practice

Maintain reverence in śrāddha-like and deva-pitṛ honoring acts; cultivate gratitude to sustaining powers (seen as ‘pratyakṣa-pitaraḥ’).

Dharma

Cross references

Tags

• Classical Literature
• Purāṇic Genealogies
• Sanskrit Philology
• Hindu Cosmology (Descriptive)

FAQs

What is the historical significance of this verse?

It reflects a common Purāṇic method of organizing cosmology through genealogical catalogues, linking social-ritual order (honoring progenitors) with the stability and well-being of the world.

Which geographic location is identified?

No geographic site is named in this verse; the focus is on cosmological lineages (Rudras, Ādityas, Aṅgirases) rather than sacred geography.

What is the primary ethical instruction?

The verse frames an ethical-ritual principle: honoring foundational ancestral/progenitor figures is presented as contributing to collective well-being (the ‘world’ being pleased).