Varaha Purana - Adhyaya 42
Varaha PuranaAdhyaya 4214 Shlokas

Adhyaya 42: Ritual Procedure for the Phālguna Bright-Fortnight Dvādaśī Narasiṃha Worship, with the Narrative of King Vatsa

Phālguṇa-śukla-dvādaśī-narasiṃha-pūjāvidhiḥ (Vatsa-nṛpa-kathā ca)

Ritual-Manual with Exemplary Royal Narrative (Vrata-Māhātmya)

Sa balangkas ng pagtuturo nina Varāha at Pṛthivī, si Durvāsas ang nagtuturo ng pagtalima sa Phālguna śukla-dvādaśī: pag-aayuno at masusing pagsamba kay Hari/Narasiṃha sa pamamagitan ng pag-alaala sa mga bahagi ng katawan (paa, hita, baywang, dibdib, lalamunan, ulo), at paggalang sa cakra at śaṅkha gamit ang gandha, puṣpa, at phala. Ipinag-uutos ang paghahanda ng bihis na ghaṭa at paglalagak ng anyo ni Narasiṃha (pinakamainam na ginto, maaari ring tanso, o kahoy/kawayan), at sa Dvādaśī ay ihandog ito sa isang brāhmaṇang may kaalaman sa Veda. Bilang patunay ng bisa, isinasalaysay si Haring Vatsa ng Kiṃpuruṣa-varṣa na naagawan ng kaharian, sumilong sa āśrama ni Vasiṣṭha, nagsagawa ng vrata, tumanggap ng sandatang tulad-cakra na nagpanumbalik ng kaayusang pampolitika, at nakamit ang Viṣṇuloka—ipinapakita ang vrata bilang daan sa pagpapatatag ng lipunan at ng kaayusan ni Pṛthivī.

Speakers

VarāhaPṛthivīDurvāsasVasiṣṭhaVatsa (rājā)

Key Concepts

Phālguna-śukla-dvādaśī-vrataUpavāsa (fasting) and pūjā-vidhiAṅga-nyāsa-style deity epithets (Narasiṃha, Govinda, Viśvabhuja, Aniruddha, Śitikaṇṭha, Piṅgakeśa)Cakra–śaṅkha arcana (ritual veneration)Ghaṭa-sthāpana and pratima-niveśa (pot consecration and icon installation)Dāna to a vedavid brāhmaṇaVrata-māhātmya via royal exemplum (Vatsa)Restoration of rājya (political order) as terrestrial/eco-social stability
Sanskrit recitationVaraha Purana Adhyaya 42

Shlokas in Adhyaya 42

Verse 1

दुर्वासा उवाच । तद्वत् फाल्गुनमासे तु शुक्लपक्षे तु द्वादशीम् । उपोष्य प्रोक्तविधिना हरिमाराधयेत् सुधीः ॥ ४२.१ ॥

Sinabi ni Durvāsā: “Gayon din, sa buwan ng Phālguna, sa maliwanag na kalahati, sa ikalabindalawang araw (Dvādaśī), matapos mag-ayuno ayon sa itinakdang paraan, ang marunong ay dapat sumamba kay Hari.”

Verse 2

नरसिंहाय पादौ तु गोविन्दायेत्युरू तथा । कटिं विश्वभुजे पूज्य अनिरुद्धेत्युरस्तथा ॥ ४२.२ ॥

Italaga ang mga paa kay Narasiṁha; gayundin ang mga hita sa pananalitang “para kay Govinda.” Ang baywang ay igalang bilang kay Viśvabhuja; at ang dibdib naman, gayundin, sa pananalitang “para kay Aniruddha.”

Verse 3

कण्ठं तु शितिकण्ठाय पिङ्गकेशाय वै शिरः । असुरध्वंसनायेति चक्रं तोयात्मने तथा । शङ्खमित्येव सम्पूज्य गन्धपुष्पफलैस्तथा ॥ ४२.३ ॥

Dapat sambahin ang bahagi ng lalamunan (kaṇṭha) para kay Śitikaṇṭha, at ang ulo para kay Piṅgakeśa; gayundin, sambahin ang cakra sa pormulang “para sa tagapuksa ng mga asura,” at ang śaṅkha para kay Toyātman—at igalang ang mga ito sa pamamagitan ng pabango, mga bulaklak, at mga prutas.

Verse 4

तदग्रे घटमादाय सितवस्त्रयुगान्वितम् । तस्योपरि नृसिंहं तु सौवर्णं ताम्रभाजने । सौवर्णशक्तितः कृत्वा दारुवंशमयेऽपि वा ॥ ४२.४ ॥

Pagkatapos, sa harapan, kumuha ng banga ng tubig (ghaṭa) na may kalakip na pares ng puting tela; sa ibabaw nito ay ilagay ang ginintuang anyo ni Nṛsiṃha sa isang sisidlang tanso. Kung may kakayahan, gawin ito sa ginto; kung hindi, maaari ring gawin sa kahoy o kawayan.

Verse 5

रत्नगर्भघटे स्थाप्य तं संपूज्य च मानवः । द्वादश्यां वेदविदुषे ब्राह्मणाय निवेदयेत् ॥ ४२.५ ॥

Matapos ilagay iyon sa isang banga na may lamang mga hiyas (ratna-garbha ghaṭa) at sambahin nang wasto, sa ika-labindalawang araw (Dvādaśī) ay dapat itong ihandog sa isang marunong na Brāhmaṇa na bihasa sa mga Veda.

Verse 6

एवं कृते फलं प्राप्तं यत् पुरा पार्थिवेन तु । तस्याहं संप्रवक्ष्यामि वत्सनाम्ना महामुने ॥ ४२.६ ॥

Kapag ginawa sa ganitong paraan, matatamo ang bunga na minsang natamo ng isang hari noong una; tungkol sa bungang iyon ay aking ipaliliwanag nang ganap, O dakilang muni, sa pangalang “Vatsa”.

Verse 7

आसीत् किम्पुरुषे वर्षे राजा परमधार्मिकः । भारत इति च विख्यातस्तस्य वत्सः सुतोऽभवत् ॥ ४२.७ ॥

Sa lupain na tinatawag na Kiṃpuruṣa-varṣa ay may isang haring lubhang matuwid sa dharma, tanyag sa pangalang Bhārata; at siya’y nagkaroon ng anak na lalaki na ang pangalan ay Vatsa.

Verse 8

स शत्रुभिर्जितः सङ्ख्ये हृतकोशो द्विपादवान् । वनं प्रायात् सपत्नीको वसिष्ठस्याश्रमेऽवसत् ॥ ४२.८ ॥

Natalo ng mga kaaway sa labanan, nasamsam ang kanyang kabang-yaman ngunit taglay pa ang mga elepante, siya’y nagtungo sa gubat kasama ang kanyang asawa at nanirahan sa ashram ni Vasiṣṭha.

Verse 9

कालेन गच्छता सोऽथ वसिष्ठेन महर्षिणा । किं कार्यमिति स प्रोक्तो वसस्यास्मिन् महाश्रमे ॥ ४२.९ ॥

Nang lumipas ang panahon, kinausap siya ng dakilang rishi na si Vasiṣṭha sa dakilang ashram na ito ni Vasu at nagtanong: “Ano ang dapat gawin; ano ang pakay mo rito?”

Verse 10

राजोवाच । भगवन् हृतकोशोऽहं हृतराज्यो विशेषतः । शत्रुभिर्हतसंकल्पो भवन्तं शरणं गतः । उपदेशप्रदानेन प्रसादं कर्तुमर्हसि ॥ ४२.१० ॥

Wika ng hari: “O Bhagavan, nasamsam ang aking kabang-yaman, at higit sa lahat ay naagaw ang aking kaharian. Winawasak ng mga kaaway ang aking paninindigan; lumapit ako sa iyo bilang kanlungan. Sa pagbibigay ng aral, nawa’y ipagkaloob mo ang iyong biyaya.”

Verse 11

एवमुक्तो वसिष्ठस्तु तस्येमां द्वादशीं मुने । विधिना प्रत्युवाचाथ सोऽपि सर्वं तथा अकरोत् ॥ ४२.११ ॥

Nang masabi iyon, sumagot si Vasiṣṭha tungkol sa pagtalima sa Dvādaśī ayon sa wastong paraan; at isinagawa rin niya ang lahat nang gayon na gayon.

Verse 12

तस्य व्रतान्ते भगवान्नारसिंहस्तुतोष ह । चक्रं प्रादाच्च शत्रूणां विध्वंसनकरं परम् ॥ ४२.१२ ॥

Sa pagtatapos ng kanyang panata, nalugod ang Panginoong Narasiṁha; at ipinagkaloob ang isang cakra, sukdulang makapangyarihan sa pagwasak ng mga kaaway.

Verse 13

तेनास्त्रेण स्वकं राज्यं जितवान् स नृपोत्तमः । राज्ये स्थित्वाऽश्वमेधानां सहस्रमकरोद्विभुः । अन्ते च विष्णुलोकाख्यं पदमाप च सत्तम ॥ ४२.१३ ॥

Sa pamamagitan ng sandatang iyon, napagtagumpayan at napagtibay ng dakilang hari ang sarili niyang kaharian. Nang matatag na sa kanyang paghahari, isinagawa ng makapangyarihan ang isang libong handog na Aśvamedha; at sa wakas, ang pinakamabuting tao ay nakaabot sa kalagayang tinatawag na daigdig ni Viṣṇu.

Verse 14

एषा धन्या पापहरा द्वादशी भवतो मुने । कथिता या प्रयत्नेन श्रुत्वा कुरु यथेप्सितम् ॥ ४२.१४ ॥

O pantas na muni, ito ang mapalad na Dvādaśī na nag-aalis ng kasalanan; ipinaliwanag ko ito sa iyo nang may pagsisikap. Pagkarinig mo, gawin mo ang nais mo.

Inside Adhyaya 42

How it unfolds

  1. Where it opens

    Varāha instructs Pṛthivī within the didactic purāṇic frame; Durvāsas is introduced as the proximate authority who transmits a time-specific vrata for Phālguna śukla Dvādaśī, emphasizing disciplined upavāsa and exactitude in worship.

  2. Central event

    A stepwise Narasiṃha/Hari pūjā is laid out: body-part invocations (aṅga-nyāsa style) culminating in arcana of cakra and śaṅkha with gandha, puṣpa, and phala; ghaṭa preparation and pratima installation (gold preferred; copper or wood/bamboo permitted) are prescribed, with the decisive act being dāna of the Narasiṃha image to a Veda-knowing brāhmaṇa on Dvādaśī.

  3. Climax resolution

    Vrata-māhātmya is validated through King Vatsa of Kiṃpuruṣa-varṣa: dispossessed and refuge-seeking at Vasiṣṭha’s āśrama, he performs the rite, receives a weapon-like cakra that enables the defeat of enemies and restoration of rājya/treasury, and ultimately attains Viṣṇuloka—linking correct ritual + dāna to the re-stabilization of social and political order (and thus Pṛthivī’s order).

  4. Closing phalashruti

    Implicit phala: victory over adversaries, recovery of sovereignty and prosperity, protection through Hari’s cakra, and final ascent to Viṣṇuloka for the observant donor—especially when the gift is made to a vedavid brāhmaṇa on the prescribed Dvādaśī.

Geographical context

Kiṃpuruṣa-varṣa; Vasiṣṭha-āśrama (site unspecified in the excerpt).

Tirtha focus

  • Associated RegionKiṃpuruṣa-varṣa (mythic region); Vasiṣṭha-āśrama (unspecified locale in the given summary)
  • Pilgrimage MeritThe chapter’s merit logic is vrata-centric rather than tīrtha-centric: efficacy is framed as accruing from calendrically correct observance, precise arcana/nyāsa, and dāna, yielding both worldly restoration (rājya) and otherworldly ascent (Viṣṇuloka).

Ritual instructions

  • Primary RitualPhālguna-śukla Dvādaśī Narasiṃha-vrata (upavāsa, aṅga-invocation pūjā, cakra–śaṅkha arcana, ghaṭa-sthāpana, pratima-niveśa, and dāna).
  • BenefitRestoration and protection in worldly life (defeat of enemies, recovery of kingdom/wealth, re-established governance) and ultimate spiritual fruit (attainment of Viṣṇuloka), with the rite portrayed as a mechanism for re-aligning social order and thereby supporting Pṛthivī’s stability.

The narrative frame

  • Varāha (with Durvāsas as the immediate ritual instructor within the narration)Pṛthivī · Pedagogical and prescriptive (ritual-manual clarity) with validating exemplum (māhātmya) to secure faith in efficacy.

The emotional journey

  • Dominant RasaŚānta (devotional composure) with Vīra undertones (royal recovery and victory).
  • Emotional ProgressionInstructional calm → urgency born of disorder (a king dispossessed) → confidence through precise observance → triumphant re-stabilization (cakra-assisted victory) → serene culmination in Viṣṇuloka.

Planning a pilgrimage

  • Visit FeasibilityNot tīrtha-specific in the provided chapter summary; the vrata is home/temple-performable wherever a qualified brāhmaṇa and basic pūjā materials are available. If one seeks a contextual pilgrimage, a Vasiṣṭha-associated āśrama site may be chosen by local tradition, but the text excerpt does not fix a geography.
  • Best SeasonPhālguna (late winter to early spring, per lunar calendar) during śukla-pakṣa leading to Dvādaśī.
  • Related FestivalPhālguna śukla Dvādaśī (often aligned in practice with Viṣṇu/Narasiṃha-focused Dvādaśī observances; local temple calendars may pair it with Narasiṃha-jayantī seasonality, though the chapter specifies Phālguna Dvādaśī).

Frequently Asked Questions

The text links disciplined observance (upavāsa, precise pūjā, and dāna) with the restoration of order: personal restraint and correct ritual gifting are presented as mechanisms that re-establish disrupted kingship and social stability, which implicitly supports Pṛthivī’s well-being through renewed governance and reduced conflict.

The observance is assigned to Phālguna-māsa during the śukla-pakṣa on Dvādaśī tithi. The procedure includes fasting on Dvādaśī and making the prescribed offering/gift to a vedavid brāhmaṇa specifically on that Dvādaśī.

While not explicitly ecological in vocabulary, the chapter frames terrestrial balance through socio-political stability: the king’s loss of treasury and realm leads to displacement and disorder, and the rite’s outcome restores governance and security. In the Varāha–Pṛthivī frame, such restoration functions as an indirect ethic of protecting Pṛthivī by re-aligning human conduct, redistribution (dāna), and lawful rule.

Durvāsas functions as the transmitting authority for the rite; Vasiṣṭha appears as the advising maharṣi at whose āśrama the dispossessed King Vatsa takes refuge; Vatsa is the exemplary ruler whose narrative demonstrates the vrata’s promised results (victory, restored rājya, and final attainment of Viṣṇuloka).

Ask anything about Adhyaya 42 of the Varaha Purana

Answers come straight from the texts, with the shlokas they draw on. Ask in your own words.

Not sure where to start?

A free sign-in with Google or Apple keeps your chat saved across web and the app.

Read Varaha Purana in the Vedapath app

Scan the QR code to open this directly in the app, with word-by-word meanings, Sanskrit recitation where available, and more.

Continue reading in the Vedapath app

Open in App