Varaha Purana - Adhyaya 59
Varaha PuranaAdhyaya 599 Shlokas

Adhyaya 59: The Obstacle-Removing Vow (Procedure for Worship of Vināyaka)

Avighnakara-vrata (Vināyaka-pūjā-vidhi)

Ritual-Manual

Inilalahad ng adhyāya na ito ang isang itinakdang vrata upang pigilan o alisin ang mga hadlang (vighna) sa ritwal at sa buhay. Isinasagawa ito sa caturthī ng buwang Phālguna, na may disiplina ng pagkain sa gabi lamang (naktāhāra) at pāraṇa sa pagkaing tilānnā. Ang gayunding handog ay iniaalay sa apoy bilang homa at sinasabayan ng dāna sa isang brāhmaṇa, kabilang ang gintong anyo ni Gaṇeśa/Vināyaka (gajavaktra). Binabanggit ang mga halimbawa—si Sagara at ang aśvamedha, ang pagwasak ni Rudra sa Tripura, at ang kosmikong gawa ng tagapagsalita na ‘pag-inom sa karagatan’—bilang patunay ng bisa sa biyaya ni Vināyaka.

Speakers

VarāhaPṛthivī

Key Concepts

avighnakara-vratacaturthī observance (Gaṇeśa/Vināyaka association)naktāhāra (night-meal discipline)tilānnā pāraṇa and homadāna to brāhmaṇa (including sauvarṇa gajavaktra)vighna-vināśa (removal of obstacles)itihāsa-style exempla (Sagara, Tripura episode)
Recitation with translationVaraha Purana Adhyaya 59

Shlokas in Adhyaya 59

Verse 1

अगस्त्य उवाच । अथाविघ्नकरं राजन् कथयामि शृणुष्व मे । येन सम्यक् कृतेंऽपि न विघ्नमुपजायते ॥ ५९.१ ॥

Sinabi ni Agastya: “Ngayon, O hari, ipaliliwanag ko ang paraang nag-aalis ng mga hadlang; makinig ka sa akin—sa paraang ito, kahit ang gawain ay naisagawa nang wasto, walang sagabal na lilitaw.”

Verse 2

चतुर्थ्यां फाल्गुने मासि ग्रहीतव्यं व्रतं त्विदम् । नक्ताहारेण राजेन्द्र तिलान्नं पारणं स्मृतम् । तदेवाग्नौ तु होतव्यं ब्राह्मणाय च तद्भवेत् ॥ ५९.२ ॥

Sa Chaturthī (ikaapat na araw ng buwan) sa buwan ng Phālguna, dapat tanggapin ang panatang ito. O hari, sa pag-aayunong kumakain lamang sa gabi, ang itinakdang pangwakas na pagkain (pāraṇa) ay kaning may linga. Ang handog na iyon ay dapat ihulog sa banal na apoy (homa), at dapat ding ipagkaloob sa isang brāhmaṇa.

Verse 3

चातुर्मास्यं व्रतं चैत्तत् कृत्वा वै पञ्च मे तथा । सौवर्णं गजवक्त्रं तु कृत्वा विप्राय दापयेत् ॥ ५९.३ ॥

Matapos isagawa ang panatang Cāturmāsya na ito—at gayundin ang limang itinakdang pagsasagawa ko—dapat magpagawa ng gintong larawan na may mukhang elepante at ipagkaloob ito sa isang brāhmaṇa.

Verse 4

पायसैः पञ्चभिः पात्रैरुपेतं तु तिलैस्तथा । एवं कृत्वा व्रतं चै तत् सर्वविघ्नैर्विमुच्यते ॥ ५९.४ ॥

Taglay ang limang sisidlang puno ng pāyasa (kaning may gatas), at kasama rin ang mga butil ng linga, sa pagsasagawa ng panatang ito nang ganito, ang tao ay mapapalaya sa lahat ng hadlang.

Verse 5

हयमेधस्य विघ्ने तु संजाते सगरः पुरा । एतदेव चरित्वा तु हयमेधं समापतवान् ॥ ५९.५ ॥

Nang magkaroon ng hadlang sa banal na paghahandog na Aśvamedha, noong unang panahon si Haring Sagara—matapos isagawa ang mismong gawaing ito—ay nakapagtapos ng sakripisyong handog-kabayo.

Verse 6

तथा रुद्रेण देवेन त्रिपुरं निघ्नता पुरा । एतदेव कृतं तस्मात् त्रिपुरं तेन पातितम् । मया समुद्रं पिबता एतदेव कृतं व्रतम् ॥ ५९.६ ॥

Gayundin, noong unang panahon nang lipulin ng diyos na si Rudra ang Tripura, ang mismong panatang ito ang isinagawa; kaya nga ibinagsak niya ang Tripura. At gayon din ako—nang ininom ko ang karagatan—ang panatang ito rin ang aking tinupad.

Verse 7

अन्यैरपि महीपालैरेतदेव कृतं पुरा । तपोऽर्थिभिर्ज्ञानकृतैर्निर्विघ्नार्थे परंतप ॥ ५९.७ ॥

Noong unang panahon, ang ibang mga hari ng lupa ay nagsagawa rin ng mismong gawaing ito. O manlulupig ng kaaway, yaong mga naghahangad ng tapas (pagpapakasakit-espirituwal) at yaong mga nakatuon sa kaalaman ay ginawa ito upang maging malaya sa mga hadlang.

Verse 8

शूराय धीराय गजाननाय लम्बोदरायैकदंष्ट्राय चैव । एवं पूज्यस्तद्दिने तत्पुनश्च होमं कुर्याद् विघ्नविनाशहेतोः ॥ ५९.८ ॥

Sa Bayani, sa Matatag, sa may mukhang-elepante, sa may malaking tiyan, at sa may iisang pangil—pagkatapos sambahin Siya nang gayon sa araw na iyon, magsagawa muli ng homa (handog sa apoy) upang mawasak ang mga hadlang.

Verse 9

अनेन कृतमात्रेण सर्वविघ्नैर्विमुच्यते । विनायकस्य कृपया कृतकृत्यो नरो भवेत् ॥ ५९.९ ॥

Sa pagganap lamang nito, napapalaya ang tao mula sa lahat ng hadlang. Sa biyaya at habag ni Vināyaka, ang isang tao ay maaaring maging yaong ganap na natupad ang mga tungkulin.

Inside Adhyaya 59

How it unfolds

  1. Where it opens

    Pṛthivī inquires (within the Varāha–Pṛthivī teaching frame) about a reliable means to avert or remove vighna—ritual, royal, and worldly obstacles—especially when initiating major undertakings.

  2. Central event

    Varāha prescribes the Avighnakara-vrata centered on Vināyaka: to be observed on Phālguna-śukla caturthī with naktāhāra discipline, tilānnā-based pāraṇa, homa with the same offering, and dāna to a brāhmaṇa including a golden Gaṇeśa (gajavaktra) image.

  3. Climax resolution

    Efficacy is sealed through itihāsa-style exempla: Sagara’s successful completion of the aśvamedha, Rudra’s destruction of Tripura, and the speaker’s own cosmic feat of ‘drinking the ocean’—all attributed to Vināyaka’s anugraha obtained through the same obstacle-removing observance.

  4. Closing phalashruti

    A general phala is implied rather than a long formal phalaśruti: the votary becomes avighna (free of impediments), gains success (siddhi) in rites and enterprises, and attains the state of kṛtakṛtya through Vināyaka’s grace.

Geographical context

No explicit terrestrial toponyms are provided in this excerpt. Mythic-cosmic references include Tripura (as a mythic stronghold) and samudra (the ocean) as a cosmological feature rather than a specific historical sea.

Ritual instructions

  • Primary RitualAvighnakara-vrata / Vināyaka-caturthī observance in Phālguna (obstacle-removing vow).
  • BenefitVighna-vināśa (removal/prevention of obstacles), siddhi in major rites and worldly projects, and the assurance of successful completion (kṛtakṛtyatā) through Vināyaka’s anugraha.

The narrative frame

  • VarāhaPṛthivī · Didactic and prescriptive (ritual-manual style) with validating exempla to establish authority and confidence.

The emotional journey

  • Dominant RasaŚānta (with a supporting Vīra tone through exempla of great feats)
  • Emotional ProgressionAnxiety about impediments → confidence through clear rule-bound procedure → assurance via mythic proofs → calm resolve to act under Vināyaka’s protection.

Planning a pilgrimage

  • Visit FeasibilityNot tirtha-specific in this adhyāya; the vrata is portable and can be performed at home or in any Vināyaka/Gaṇeśa temple with access to a homa facility and a brāhmaṇa for dāna.
  • Best SeasonPhālguna (late winter to early spring, roughly Feb–Mar) to match the chapter’s timing.
  • Related FestivalGaṇeśa Caturthī (general caturthī observance; this chapter specifies Phālguna-caturthī rather than the Bhādrapada festival).

Frequently Asked Questions

The text foregrounds disciplined, rule-governed action (vrata) as a means to reduce disruption (vighna) in major undertakings; it frames efficacy as arising from correct timing, restraint (naktāhāra), and socially distributive acts (homa and dāna), culminating in the ideal of becoming kṛtakṛtya (“having accomplished what is to be done”) through Vināyaka’s anugraha.

The observance is specified for caturthī (the fourth lunar day) in the month of Phālguna. The chapter also mentions a cāturmāsya-related framing (a four-month observance context), though the core initiation marker given here is Phālguna-caturthī.

While not explicitly ecological in vocabulary, the chapter links ‘obstacle-removal’ to successful completion of large-scale rites and cosmic acts (e.g., Tripura’s fall; the ocean motif). Read through the Varāha–Pṛthivī frame, this functions as an ethic of stabilizing conditions—minimizing disorder (vighna) through restraint and redistribution—thereby supporting a conceptual ‘balance’ necessary for orderly terrestrial life and governance.

Sagara (a royal figure associated with the aśvamedha) is named, along with Rudra (as the agent in the Tripura episode). Vināyaka/Gaṇeśa is the focal deity (gajānana, lambodara, ekadaṃṣṭra). The text also references brāhmaṇa recipients as part of the ritual economy.

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