Varaha Purana 142.26: Adhyaya 142, Shloka 26
The Greatness of Esoteric Practice: Menstrual Impurity, Mental Equanimity, and Seasonal Conjugal Ethics
प्राप्नुवन्ति च दुःखानि भ्रमच्चित्ता नराधमाः ॥ चित्तं नाशो हि लोकस्य चित्तं मोक्षस्य कारणम् ॥
prāpnuvanti ca duḥkhāni bhramaccittā narādhamāḥ | cittaṃ nāśo hi lokasya cittaṃ mokṣasya kāraṇam ||
เหล่ามนุษย์ผู้ต่ำทราม ผู้มีจิตฟุ้งซ่านย่อมประสบทุกข์ทั้งหลาย เพราะจิตนี่เองเป็นเหตุแห่งความพินาศในภาวะโลกีย์ และจิตนี่เองเป็นเหตุแห่งโมกษะ (ความหลุดพ้น)
Varāha
Varaha Avatara Context: {"is_varaha_focus":true,"earth_interaction":"Varāha delivers a soteriological maxim to Bhū-devī: wandering mind brings suffering; mind is both bondage and liberation’s cause."}
Bhu Devi Dialogue: {"is_dialogue":true,"speaker_role":"instructor","bhu_devi_state":"concerned about beings’ suffering; receptive to liberation teaching","key_question":"What is the root cause of suffering and what is the direct means of liberation?"}
Mathura Mandala: {"is_mathura_related":false,"krishna_connection":"Broad Vaishnava-yogic teaching compatible with later Krishna discourse on mind-control; no Mathura reference."}
Dharma Shastra: {"has_dharma_rule":false}
Vrata Mahatmya: {"has_vrata":false}
Cosmic Boar Symbolism: {"has_symbolism":false}
Philosophical Teaching: {"has_teaching":true,"teaching_type":"soteriology (mind-doctrine)","core_concept":"Manas/citta is the pivot: uncontrolled it produces saṃsāric ruin (loka-nāśa), controlled/purified it becomes the direct instrument of mokṣa.","practical_application":"Train attention (abhyāsa) and dispassion (vairāgya); reduce mental wandering through japa, dhyāna, and disciplined daily conduct."}
Subject Matter: ["Ethics","Yoga","Soteriology"]
Primary Rasa: śānta
Secondary Rasa: bhayānaka
Type: dialogue-setting (purāṇic)
Related Themes: Varāha Purāṇa 142.24-27 (ananya-citta; mind placed in Bhagavān; citta-śānti)
Visual Art Cues: {"scene_description":"A stark contrast: a person with a wandering mind tossed in suffering versus a composed practitioner moving toward liberation; Varāha states the mind is both ruin and release.","item_prompts":["Varāha instructing Bhū-devī","two-path motif: turbulent stormy side (wandering mind) vs. calm luminous side (liberated mind)","chains transforming into a lotus/beam of light","meditator with steady gaze"],"kerala_mural_prompt":"Kerala mural: dramatic dual-panel composition; left with dark swirling patterns around a distressed figure, right with serene lotus and meditating figure; Varāha central as teacher.","tanjore_prompt":"Tanjore: strong iconography—golden central mind-lotus; left side subdued with darker tones for suffering; right side radiant with gold for mokṣa; ornate frame.","mysore_prompt":"Mysore: balanced classical composition; expressive faces; subtle symbolism (broken chains, calm halo) without harsh contrast.","pahari_prompt":"Pahari: narrative landscape split by a river/path; left rocky turbulent terrain with distressed figure; right verdant calm with yogin; Varāha-Bhū dialogue in foreground."}
Audio Atmosphere: {"recitation_mood":"solemn, admonitory, then resolving into calm","suggested_raga":"Todi","pace":"medium-slow","voice_tone":"firm on ‘cittaṃ nāśaḥ’, softened on ‘mokṣasya kāraṇam’"}
FAQs
It condenses a widely shared South Asian philosophical maxim—mind as both bondage and liberation—into a Purāṇic instructional setting.
No geographic reference occurs in this verse.
Train and stabilize the mind; mental wandering is linked to suffering, while mental discipline is linked to release.
Ask anything about this verse
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