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Varaha Purana 45.8: Adhyaya 45, Shloka 8

Ritual Procedure for Worship of Rāma and Lakṣmaṇa in the Month of Jyeṣṭha

तस्य पुत्रः स्वयं जज्ञे रामनामाऽसुतो बली । चतुर्द्धा सोऽव्ययो विष्णुः परितुष्टो महामुने । एतदैहिकमाख्यातं पारत्रिकमतः शृणु ॥ ४५.८ ॥

Recitation with translationVaraha Purana 45.8

tasya putraḥ svayaṃ jajñe rāmanāmā suto balī | caturddhā so'vyayo viṣṇuḥ parituṣṭo mahāmune | etadaihikam ākhyātaṃ pāratrikam ataḥ śṛṇu || 45.8 ||

اُس سے خود رام نام کا زورآور بیٹا پیدا ہوا۔ اے مہامنی، چار صورتوں میں ظاہر ہونے والا اَویَی وِشنو خوشنود ہوا۔ یہ بات اِس دنیا سے متعلق ہے؛ اب آخرت سے متعلق سنو۔

tasyaof him / his
tasya:
Sambandha (सम्बन्ध)
TypeNoun
Roottad (सर्वनाम-प्रातिपदिक)
Formषष्ठी-विभक्ति (Genitive/षष्ठी), एकवचन (Singular), पुल्लिङ्ग/नपुंसकलिङ्ग-सम्भव (pronoun stem)
putraḥson
putraḥ:
Karta (कर्ता)
TypeNoun
Rootputra (प्रातिपदिक)
Formपुल्लिङ्ग (Masculine), प्रथमा-विभक्ति (Nominative/प्रथमा), एकवचन (Singular)
svayamhimself
svayam:
Kriya-visheṣaṇa (क्रियाविशेषण)
TypeIndeclinable
Rootsvayam (अव्यय)
Formअव्यय (Indeclinable), प्रकार/स्वयम्-भावे (adverb: oneself)
jajñewas born
jajñe:
Kriya (क्रिया)
TypeVerb
Rootjan (धातु)
Formलिट्-लकार (Perfect/लिट्), प्रथमपुरुष (3rd person), एकवचन (Singular), आत्मनेपद (Ātmanepada)
rāma-nāmānamed Rāma
rāma-nāmā:
Viśeṣaṇa (विशेषण)
TypeAdjective
Rootrāma (प्रातिपदिक) + nāman (प्रातिपदिक)
Formबहुव्रीहि-समास (possessive), पुल्लिङ्ग (Masculine), प्रथमा (Nominative), एकवचन; अर्थः—‘राम-नाम यस्य सः’ (whose name is Rāma)
asutaḥson
asutaḥ:
Karta (कर्ता)
TypeNoun
Rootasuta (प्रातिपदिक)
Formपुल्लिङ्ग (Masculine), प्रथमा (Nominative), एकवचन; ‘सुत’ (son) इत्यर्थे
balīstrong / mighty
balī:
Viśeṣaṇa (विशेषण)
TypeAdjective
Rootbalin (प्रातिपदिक)
Formपुल्लिङ्ग (Masculine), प्रथमा (Nominative), एकवचन
caturdhāin fourfold manner
caturdhā:
Kriya-visheṣaṇa (क्रियाविशेषण)
TypeIndeclinable
Rootcaturdhā (अव्यय)
Formअव्यय (Indeclinable), संख्याविशेषण-क्रियाविशेषण (adverb: in four ways/parts)
saḥhe
saḥ:
Karta (कर्ता)
TypeNoun
Roottad (सर्वनाम-प्रातिपदिक)
Formपुल्लिङ्ग (Masculine), प्रथमा (Nominative), एकवचन
avyayaḥimperishable
avyayaḥ:
Viśeṣaṇa (विशेषण)
TypeAdjective
Rootavyaya (प्रातिपदिक)
Formपुल्लिङ्ग (Masculine), प्रथमा (Nominative), एकवचन
viṣṇuḥViṣṇu
viṣṇuḥ:
Karta (कर्ता)
TypeNoun
Rootviṣṇu (प्रातिपदिक)
Formपुल्लिङ्ग (Masculine), प्रथमा (Nominative), एकवचन
parituṣṭaḥfully pleased
parituṣṭaḥ:
Viśeṣaṇa (विशेषण)
TypeAdjective
Rootpari-tuṣ (धातु)
Formक्त-प्रत्ययान्त (past participle/कृत्), पुल्लिङ्ग (Masculine), प्रथमा (Nominative), एकवचन; ‘परितुष्ट’ = fully pleased
mahā-muneO great sage
mahā-mune:
Sambodhana (सम्बोधन)
TypeNoun
Rootmahā (प्रातिपदिक) + muni (प्रातिपदिक)
Formकर्मधारय-समास; पुल्लिङ्ग (Masculine), सम्बोधन-विभक्ति (Vocative/सम्बोधन), एकवचन
etatthis
etat:
Karma (कर्म)
TypeNoun
Rootetad (सर्वनाम-प्रातिपदिक)
Formनपुंसकलिङ्ग (Neuter), प्रथमा/द्वितीया (Nom/Acc), एकवचन
aihikamworldly / pertaining to this life
aihikam:
Viśeṣaṇa (विशेषण)
TypeAdjective
Rootaihika (प्रातिपदिक)
Formनपुंसकलिङ्ग (Neuter), प्रथमा/द्वितीया (Nom/Acc), एकवचन; ‘इह-सम्बन्धि’ (worldly)
ākhyātamhas been explained
ākhyātam:
Kriya (क्रिया)
TypeVerb
Rootā-khyā (धातु)
Formक्त-प्रत्ययान्त (past passive participle/कृत्), नपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन; भावे—‘आख्यातम्’ = has been told
pāratrikamthe otherworldly (account)
pāratrikam:
Karma (कर्म)
TypeNoun
Rootpāratrika (प्रातिपदिक)
Formनपुंसकलिङ्ग (Neuter), द्वितीया-विभक्ति (Accusative/द्वितीया), एकवचन; ‘परत्र-सम्बन्धि’ (otherworldly)
ataḥtherefore
ataḥ:
Hetu (हेतु)
TypeIndeclinable
Rootataḥ (अव्यय)
Formअव्यय (Indeclinable), हेत्वर्थ/तस्मात् (therefore/from this)
śṛṇulisten
śṛṇu:
Kriya (क्रिया)
TypeVerb
Rootśru (धातु)
Formलोट्-लकार (Imperative/लोट्), मध्यमपुरुष (2nd person), एकवचन (Singular), परस्मैपद (Parasmaipada)

Varāha (default speaker framework)

C
Classical Literature
P
Purāṇic Narrative
V
Vaiṣṇavism
S
Sanskrit Philology

FAQs

It illustrates a common Purāṇic compositional method: a genealogical/narrative segment transitions into doctrinal instruction, marked here by the contrast between aihika (present-life concerns) and pāratrika (posthumous/other-worldly concerns).

No specific geographic location is named in this verse; it functions primarily as narrative and thematic transition rather than sacred-topographic description.

The verse signals a pedagogical shift: having narrated worldly matters, the speaker invites attentive listening to teachings framed as relevant to longer-term consequences (pāratrika), emphasizing disciplined reception of instruction.

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