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Varaha Purana 211.67 — Adhyaya 211, Shloka 67

Methods for the Removal of Sin and the Eulogy of Prabodhinī Ekādaśī/Dvādaśī

जगदादिर्जगद्रूपो जगदादिरनादिमान् ॥ जगदादिर्जगद्योनिः प्रीयतां मे जनार्दनः ॥

jagadādir jagadrūpo jagadādir anādimān || jagadādir jagadyoniḥ prīyatāṃ me janārdanaḥ ||

พระองค์ผู้เป็นปฐมเหตุแห่งโลก เป็นรูปแห่งโลกเอง; ผู้เป็นปฐมเหตุแห่งโลก ผู้ไร้จุดเริ่มต้น; ผู้เป็นปฐมเหตุและครรภ์/บ่อเกิดแห่งโลก—ขอพระชนารทนะทรงพอพระทัยในข้าพเจ้าเถิด

जगत्-आदिःthe origin of the world
जगत्-आदिः:
विशेषण (कर्ता-विशेषण)
TypeAdjective
Rootजगत् (प्रातिपदिक) + आदि (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा (1st/Nominative), एकवचन; षष्ठी-तत्पुरुषः (जगतः आदिः)
जगत्-रूपःwhose form is the world
जगत्-रूपः:
विशेषण (कर्ता-विशेषण)
TypeAdjective
Rootजगत् (प्रातिपदिक) + रूप (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा, एकवचन; षष्ठी-तत्पुरुषः (जगतः रूपः)
जगत्-आदिःworld-origin
जगत्-आदिः:
विशेषण (कर्ता-विशेषण)
TypeAdjective
Rootजगत् (प्रातिपदिक) + आदि (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा, एकवचन; षष्ठी-तत्पुरुषः
अनादिमान्beginningless
अनादिमान्:
विशेषण (कर्ता-विशेषण)
TypeAdjective
Rootअनादि (प्रातिपदिक) + मतुप् (प्रत्यय)
Formपुंलिङ्ग, प्रथमा, एकवचन; मतुपन्त-विशेषण (possessive: ‘having’), अनादि-युक्तः
जगत्-आदिःorigin of the world
जगत्-आदिः:
विशेषण (कर्ता-विशेषण)
TypeAdjective
Rootजगत् (प्रातिपदिक) + आदि (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा, एकवचन; षष्ठी-तत्पुरुषः
जगत्-योनिःsource/womb of the world
जगत्-योनिः:
विशेषण (कर्ता-विशेषण)
TypeAdjective
Rootजगत् (प्रातिपदिक) + योनि (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा, एकवचन; षष्ठी-तत्पुरुषः (जगतः योनिः)
प्रीयताम्may (he) be pleased
प्रीयताम्:
क्रिया (विधेय)
TypeVerb
Rootप्री (धातु)
Formलोट् (Imperative/आज्ञार्थ), प्रथमपुरुष (3rd), एकवचन; आत्मनेपद; विधिलिङ्गार्थे ‘let (him) be pleased’
मेof me / my
मे:
सम्बन्ध (षष्ठी)
TypeNoun
Rootअस्मद् (सर्वनाम-प्रातिपदिक)
Formषष्ठी (6th/Genitive), एकवचन; सर्वनाम
जनार्दनःJanārdana (Vishnu)
जनार्दनः:
कर्ता (Subject/कर्ता)
TypeNoun
Rootजनार्दन (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा, एकवचन; संबोधनार्थे स्तुत्यर्थ-नाम

Varāha (liturgical formula within instruction)

Varaha Avatara Context: {"is_varaha_focus":false,"aspect_highlighted":"None","boar_form_detail":"None","earth_interaction":"Varāha provides/utters a liturgical stotra-mantra for Bhūdevī (and practitioners) to recite to please Janārdana; no boar-form action described."}

Bhu Devi Dialogue: {"is_dialogue":true,"speaker_role":"instructor","bhu_devi_state":"devotional, seeking divine favor","key_question":"What praise-formula should be recited to please Janārdana, the cosmic source and form of the world?"}

Mathura Mandala: {"is_mathura_related":false,"specific_site":"None","parikrama_context":"None","krishna_connection":"Strong theological overlap: Janārdana/Keśava are Kṛṣṇa-Viṣṇu epithets later central in Mathurā-Vraja devotion, but no geographic foreshadowing is explicit."}

Dharma Shastra: {"has_dharma_rule":false,"topic":"None","instruction_summary":"None","karmic_consequence":"None"}

Vrata Mahatmya: {"has_vrata":true,"vrata_name":"Ekādaśī-vrata (mantra/stotra limb)","tithi_month":"Within the vrata’s worship sequence (timing not specified here)","promised_fruit":"Pleasing Janārdana (prīti) and thereby securing the rite’s auspicious completion; explicit phala not enumerated in this verse."}

Cosmic Boar Symbolism: {"has_symbolism":true,"symbolic_interpretation":"The deity is proclaimed as jagad-ādi (origin), jagad-rūpa (immanent form), anādi (beginningless), and jagad-yoni (source/womb): a Vedāntic immanence–transcendence synthesis supporting Viṣṇu as both material and efficient cause in Purāṇic theism.","yajna_varaha_imagery":"Not explicit to Varāha’s body; instead a cosmic-totality mapping: world as the deity’s ‘rūpa’ and ‘yoni’, aligning worship with seeing the cosmos as sacrificial manifestation.","vedantic_connection":"Echoes Viśiṣṭādvaita-style sarīra–sarīrī (world as God’s body) and Purāṇic satkārya-like causality: the world arises from and abides in the Lord while He remains anādi."}

Philosophical Teaching: {"has_teaching":true,"teaching_type":"theology/metaphysics","core_concept":"Janārdana is both transcendent (anādi) and immanent (jagad-rūpa), the ultimate source (jagad-yoni) of all beings.","practical_application":"Use this stotra as a concluding or central praise in worship to align the mind with the Lord’s all-pervasive sovereignty and cultivate surrender."}

Subject Matter: ["Cosmology","Ritual Practice","Philosophical Theology"]

Primary Rasa: bhakti

Secondary Rasa: śānta

Type: None

Related Themes: Varāha Purāṇa: mantra/stotra embedded within Ekādaśī-vidhi sequence (211.71–74)

Visual Art Cues: {"scene_description":"A devotee (or Bhūdevī) recites a stotra before Viṣṇu/Janārdana envisioned as the universe itself—cosmic form behind the icon, suggesting origin, immanence, and beginninglessness.","item_prompts":["Janārdana/Viṣṇu icon with cosmic backdrop","galaxies/lotus-world motif behind deity","hands in añjali","scripture/mantra banner with ‘jagadādi…’","radiant halo signifying anādi"],"kerala_mural_prompt":"Kerala mural: Viṣṇu with expansive viśvarūpa backdrop; layered cosmic motifs behind the central figure; restrained yet luminous palette.","tanjore_prompt":"Tanjore: Janārdana in the center with heavy gold-leaf prabhāmaṇḍala; embossed cosmic patterns; stotra text panel at base.","mysore_prompt":"Mysore: classical Viṣṇu with subtle cosmic aura; fine detailing of crown and ornaments; background suggesting the world as his form.","pahari_prompt":"Pahari: poetic viśvarūpa landscape—mountains, rivers, stars integrated into the deity’s silhouette; intimate devotee in foreground reciting."}

Audio Atmosphere: {"recitation_mood":"hymnic, expansive, reverential","suggested_raga":"Hamsadhwani","pace":"medium-slow","voice_tone":"sonorous, uplifted, prayerful"}

P
Purāṇic Literature
V
Vaiṣṇava Theology
C
Cosmological Epithets
S
Sanskrit Philology

FAQs

It exemplifies Purāṇic doxology that compresses cosmological ideas into epithets, useful for tracing the development of devotional-philosophical vocabulary.

No geographic reference occurs here; the verse is cosmological and devotional.

Cultivating humility and reverence—seeking the deity’s “pleasure” as a ritual-ethical orientation rather than coercive demand.

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