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Varaha Purana 183.36 — Adhyaya 183, Shloka 36

Installation of a Clay Icon (Mṛnmayārcā) and the Ritual Protocol of Worship

पूजयेत् तांश्च विधिवद्वस्त्रालङ्कारभूषणैः ॥ पूजयीता गुरुं तत्र यदीच्छेन्मम सात्म्यताम्

pūjayettāṃśca vidhivadvastrālaṅkārabhūṣaṇaiḥ || pūjayītā guruṃ tatra yadīcchenmama sātmyatām

వారినీ విధివిధానంగా వస్త్రాలు, అలంకారాలు, ఆభరణాలతో పూజించాలి. నా సాత్మ్యతను కోరితే అక్కడ గురువును కూడా గౌరవించి పూజించాలి.

पूजयेत्should worship
पूजयेत्:
क्रिया (Kriyā/Verb)
TypeVerb
Rootपूज् (धातु)
Formविधिलिङ्-लकार (Optative), परस्मैपद, प्रथमपुरुष (3rd person), एकवचन (Singular)
तान्them
तान्:
कर्म (Karma/Object)
TypeNoun
Rootतद् (सर्वनाम-प्रातिपदिक)
Formपुंलिङ्ग (Masculine), द्वितीया-विभक्ति (Accusative/2nd), बहुवचन (Plural)
and
:
सम्बन्धसूचक (Connector)
TypeIndeclinable
Rootच (अव्यय)
Formअव्यय, समुच्चयार्थक (conjunction)
विधिवत्duly
विधिवत्:
क्रियाविशेषण (Kriyāviśeṣaṇa/Adverbial)
TypeIndeclinable
Rootविधिवत् (अव्यय)
Formअव्यय, विधिपूर्वक (according to rule)
वस्त्रालङ्कारभूषणैःwith clothes, ornaments, and adornments
वस्त्रालङ्कारभूषणैः:
करण (Karaṇa/Instrument; means)
TypeNoun
Rootवस्त्र-अलङ्कार-भूषण (प्रातिपदिक)
Formसमाहार-द्वन्द्व (वस्त्राणि अलङ्काराः भूषणानि च), नपुंसकलिङ्ग (Neuter), तृतीया-विभक्ति (Instrumental/3rd), बहुवचन (Plural)
पूजयीताthe worshipper / one who causes worship (i.e., performs worship)
पूजयीता:
कर्ता (Kartā/Subject)
TypeNoun
Rootपूज् (धातु) + णिच् (causative) + तृच्/तृन् (कृदन्त)
Formकृदन्त (agent noun; causative stem), पुंलिङ्ग (Masculine), प्रथमा-विभक्ति (Nominative/1st), एकवचन (Singular); कर्तृवाचकः
गुरुम्the teacher/guru
गुरुम्:
कर्म (Karma/Object)
TypeNoun
Rootगुरु (प्रातिपदिक)
Formपुंलिङ्ग (Masculine), द्वितीया-विभक्ति (Accusative/2nd), एकवचन (Singular)
तत्रthere
तत्र:
अधिकरण (Adhikaraṇa/Locative)
TypeIndeclinable
Rootतत्र (अव्यय)
Formअव्यय, देशवाचक (locative adverb: there)
यदिif
यदि:
सम्बन्धसूचक (Condition marker)
TypeIndeclinable
Rootयदि (अव्यय)
Formअव्यय, शर्तार्थक (conditional particle: if)
इच्छेत्should desire
इच्छेत्:
क्रिया (Kriyā/Verb)
TypeVerb
Rootइष्/इच्छ् (धातु)
Formविधिलिङ्-लकार (Optative), परस्मैपद, प्रथमपुरुष (3rd person), एकवचन (Singular)
ममmy
मम:
सम्बन्ध (Sambandha/Genitive relation)
TypeNoun
Rootअस्मद् (सर्वनाम-प्रातिपदिक)
Formषष्ठी-विभक्ति (Genitive/6th), एकवचन (Singular)
सात्म्यताम्compatibility/union (with me)
सात्म्यताम्:
कर्म (Karma/Object)
TypeNoun
Rootसात्म्यता (प्रातिपदिक)
Formस्त्रीलिङ्ग (Feminine), द्वितीया-विभक्ति (Accusative/2nd), एकवचन (Singular)

Varāha (default dialogue framework)

Varaha Avatara Context: {"is_varaha_focus":true,"aspect_highlighted":"dialogue","boar_form_detail":"None","earth_interaction":"Varāha instructs on extending worship with garments/ornaments and on honoring the guru as a condition for attaining harmony with him."}

Bhu Devi Dialogue: {"is_dialogue":true,"speaker_role":"instructor","bhu_devi_state":"reflective; prompted toward ethical-social dimension of ritual","key_question":"Why is honoring the guru integral to worship, and how does it lead to sāmya/sātmya (accord) with you?"}

Mathura Mandala: {"is_mathura_related":false,"specific_site":"None","parikrama_context":"None","krishna_connection":"None explicit; guru-veneration is pan-Vaiṣṇava and pan-Dharmic."}

Dharma Shastra: {"has_dharma_rule":true,"topic":"varnashrama","instruction_summary":"Along with adorning the worshipped deities/images, one must honor the guru in the ritual setting to attain congruence with the Lord.","karmic_consequence":"Guru-honor strengthens eligibility and spiritual assimilation (sātmya) with the deity; disrespect obstructs progress and undermines ritual fruit."}

Vrata Mahatmya: {"has_vrata":false,"vrata_name":"None","tithi_month":"None","promised_fruit":"None"}

Cosmic Boar Symbolism: {"has_symbolism":false,"symbolic_interpretation":"None","yajna_varaha_imagery":"None","vedantic_connection":"None"}

Philosophical Teaching: {"has_teaching":true,"teaching_type":"guru-tattva within bhakti","core_concept":"External upacāras (vastra, alaṅkāra) are completed by relational dharma: honoring the guru enables sātmya—inner alignment with the Lord.","practical_application":"In pūjā contexts, explicitly offer respect/service (namaskāra, āsana, dakṣiṇā as appropriate) to the teacher; treat instruction as sacred transmission, not mere technique."}

Subject Matter: ["Ethics (respect for teacher)","Ritual Community","Ritual Practice"]

Primary Rasa: śānta

Secondary Rasa: bhakti

Type: pūjā-space / teaching-lineage setting

Related Themes: Continues the upacāra list from 183.183.2; 'tatra guruṃ' ties the ritual to a living instructor in the same procedure.

Visual Art Cues: {"scene_description":"A worship scene where the icon is adorned with garments and jewelry while the officiant turns to honor the seated guru; Varāha’s sanction implied through aura or presence.","item_prompts":["deity/icon dressed in cloth","necklaces/armlets/crowns","guru seated on āsana","disciple offering namaskāra or pādya","ritual hall elements (lamp, bell)"],"kerala_mural_prompt":"Kerala mural: richly patterned garments on the icon; guru with dignified posture; disciple in añjali; balanced composition with ritual symmetry.","tanjore_prompt":"Tanjore: heavy gold ornamentation on icon; guru with halo-like dignity; ornate textiles; gold-leaf emphasis on bhūṣaṇa.","mysore_prompt":"Mysore: fine jewelry detailing, soft realism; emphasize respectful exchange between disciple and guru; calm interior.","pahari_prompt":"Pahari: delicate linework, intimate guru-disciple moment; bright garments on icon; minimal but expressive setting."}

Audio Atmosphere: {"recitation_mood":"reverential and ethically emphatic","suggested_raga":"Shankarabharanam","pace":"medium","voice_tone":"firm on 'vidhivad' and 'guruṃ'; softened on 'mama sātmya-tām'"}

P
Purāṇic Literature
D
Dharma and Conduct
R
Ritual Studies
S
Sanskrit Semantics

FAQs

It indicates the integration of guru-honoring norms into ritual settings, illuminating social and pedagogical structures around transmitted liturgical knowledge.

No location is named; “tatra” functions deictically (“there,” i.e., in that ritual context).

Respect for teachers and proper honoring of participants/attendants is presented as integral to the integrity of ritual practice.

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