Varaha Purana 91.24 — Adhyaya 91, Shloka 24
The Vaiṣṇavī Goddess on Mount Mandara: Emergence of the Maidens, Construction of the Goddess-City, and Nārada’s Visit
नारद उवाच । असुरेन्द्र शृणुष्वेकं कन्यारत्नं समाहितः । येन लब्धं तु त्रैलोक्यं वरदानाच्चराचरम् ॥
nārada uvāca | asurendra śṛṇuṣv ekaṃ kanyāratnaṃ samāhitaḥ | yena labdhaṃ tu trailokyaṃ varadānāc carācaram ||
นารทกล่าวว่า: “โอ้เจ้าแห่งอสูร จงฟังด้วยจิตตั้งมั่นถึงแก้วมณีหนึ่งในหมู่กุมารี; ด้วยการประทานพรของนาง ไตรโลกทั้งที่เคลื่อนไหวและไม่เคลื่อนไหวจึงได้มา”
Nārada
Varaha Avatara Context: {"is_varaha_focus":false}
Bhu Devi Dialogue: {"is_dialogue":true,"speaker_role":"instructor"}
Mathura Mandala: {"is_mathura_related":false}
Dharma Shastra: {"has_dharma_rule":false}
Vrata Mahatmya: {"has_vrata":false}
Cosmic Boar Symbolism: {"has_symbolism":false}
Philosophical Teaching: {"has_teaching":true,"teaching_type":"ethics of desire/power","core_concept":"Boons and charisma can reorder the three worlds; discernment is required because acquisition by ‘vara’ is morally ambivalent.","practical_application":"Treat promises of quick power as tests of viveka; evaluate the source, conditions, and downstream dharmic cost before accepting ‘boon-based’ gains."}
Subject Matter: ["Persuasion Rhetoric","Power of Boons","Mythic Polity (asura leadership)"]
Primary Rasa: vīra
Secondary Rasa: adbhuta
Type: mythic court/assembly
Related Themes: Varāha Purāṇa: recurring motif of ‘vara’ as narrative engine in daitya–deva politics (chapter-local continuity)
Visual Art Cues: {"scene_description":"Nārada, poised and persuasive, addresses an asura-king in a royal hall, presenting the idea of a ‘maiden-jewel’ whose boon can win the three worlds.","item_prompts":["Nārada with vīṇā","asura king on throne","court pillars and banners","gesture of instruction (upadeśa-mudrā)","subtle cosmic motif (three worlds) behind them"],"kerala_mural_prompt":"Kerala mural style: Nārada with vīṇā in bright ochres/greens, asura court with stylized pillars; emphasize expressive eyes and hand-gestures of persuasion.","tanjore_prompt":"Tanjore style: central asura-king with ornate throne and gold-leaf jewelry; Nārada at side with vīṇā; embossed halo effects and rich reds.","mysore_prompt":"Mysore style: refined linework, soft shading; Nārada’s calm face contrasted with asura’s intrigued intensity; palace interior with delicate ornament.","pahari_prompt":"Pahari style: intimate court scene, cool palette; Nārada leaning slightly forward; symbolic three-tiered landscape vignette indicating the three worlds."}
Audio Atmosphere: {"recitation_mood":"persuasive and portentous","suggested_raga":"Kambhoji","pace":"medium","voice_tone":"clear, slightly admonitory, with rhetorical emphasis on ‘trilokya’ and ‘varadānāt’"}
FAQs
It shows how Purāṇic characters use formal address and concentrated claims (boon-power, trailokya) to motivate political action within mythic courts.
No specific site is mentioned; the verse is framed as court-address (asurendra) rather than place-description.
Attentive listening and disciplined focus (samāhita) are presented as prerequisites for receiving consequential information.
Ask anything about this verse
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