HomeVaraha PuranaAdhyaya 89Shloka 40
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Varaha Purana 89.40 — Adhyaya 89, Shloka 40

The Hierarchy of the Trimūrti and the Manifestation of the Goddess Trikalā

अपरे शिंशुमारास्या अपरे सूकराननाः । अपरेऽश्वामुखा रौद्रा खरास्याजाननास्तथा । छागमत्स्याननाः क्रूरा ह्यनन्ताः शस्त्रपाणयः ॥

apare śiṃśumārāsyā apare sūkarānanāḥ | apare 'śvāmukhā raudrā kharāsyājānanās tathā | chāgamatsyānanāḥ krūrā hy anantāḥ śastrapāṇayaḥ ||

بعض کے چہرے شِمشُمار (ڈولفن) جیسے ہیں، بعض کے چہرے سور کے؛ بعض نہایت ہیبت ناک گھوڑے مُکھ ہیں؛ اسی طرح گدھے مُکھ اور بکری مُکھ بھی ہیں۔ کچھ کے چہرے مچھلی کے ہیں—ظاہراً سخت و درشت—واقعی بے شمار، اور ہاتھوں میں ہتھیار لیے ہوئے۔

अपरेothers
अपरे:
कर्ता (Karta)
TypeNoun
Rootअपर (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा (1st), बहुवचन
शिंशुमार-आस्याःhaving dolphin-like mouths
शिंशुमार-आस्याः:
कर्ता (Karta)
TypeAdjective
Rootशिंशुमार (प्रातिपदिक) + आस्य (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा (1st), बहुवचन; षष्ठी-तत्पुरुषः (शिंशुमारस्य आस्यम्)
अपरेothers
अपरे:
कर्ता (Karta)
TypeNoun
Rootअपर (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा (1st), बहुवचन
सूकर-आननाःboar-faced
सूकर-आननाः:
कर्ता (Karta)
TypeAdjective
Rootसूकर (प्रातिपदिक) + आनन (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा (1st), बहुवचन; षष्ठी-तत्पुरुषः (सूकरस्य आननम्)
अपरेothers
अपरे:
कर्ता (Karta)
TypeNoun
Rootअपर (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा (1st), बहुवचन
अश्व-मुखाःhorse-faced
अश्व-मुखाः:
कर्ता (Karta)
TypeAdjective
Rootअश्व (प्रातिपदिक) + मुख (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा (1st), बहुवचन; षष्ठी-तत्पुरुषः (अश्वस्य मुखम्)
रौद्राःfierce/terrible
रौद्राः:
कर्ता (Karta)
TypeAdjective
Rootरौद्र (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा (1st), बहुवचन
खर-आस्य-अजा-आननाःdonkey-mouthed and goat-faced
खर-आस्य-अजा-आननाः:
कर्ता (Karta)
TypeAdjective
Rootखर (प्रातिपदिक) + आस्य (प्रातिपदिक) + अज (प्रातिपदिक) + आनन (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा (1st), बहुवचन; द्वन्द्वः (खरास्याः च अजाननाः च)
तथाlikewise
तथा:
क्रियाविशेषण (Adverbial modifier)
TypeIndeclinable
Rootतथा (अव्यय)
Formप्रकारवाचक-अव्यय (adverb)
छाग-मत्स्य-आननाःgoat-faced and fish-faced
छाग-मत्स्य-आननाः:
कर्ता (Karta)
TypeAdjective
Rootछाग (प्रातिपदिक) + मत्स्य (प्रातिपदिक) + आनन (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा (1st), बहुवचन; द्वन्द्वः (छागाननाः च मत्स्याननाः च)
क्रूराःcruel
क्रूराः:
कर्ता (Karta)
TypeAdjective
Rootक्रूर (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा (1st), बहुवचन
हिindeed
हि:
सम्बन्ध (Discourse particle)
TypeIndeclinable
Rootहि (अव्यय)
Formनिपात (particle; emphasis/indeed)
अनन्ताःendless/innumerable
अनन्ताः:
कर्ता (Karta)
TypeAdjective
Rootअनन्त (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा (1st), बहुवचन
शस्त्र-पाणयःweapon-handed (having weapons in their hands)
शस्त्र-पाणयः:
कर्ता (Karta)
TypeAdjective
Rootशस्त्र (प्रातिपदिक) + पाणि (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा (1st), बहुवचन; बहुव्रीहिः (शस्त्राणि पाणौ येषाम्)

Varāha (default framework; speaker not explicitly marked in this verse-fragment)

Varaha Avatara Context: {"is_varaha_focus":false}

Bhu Devi Dialogue: {"is_dialogue":false}

Mathura Mandala: {"is_mathura_related":false}

Dharma Shastra: {"has_dharma_rule":false}

Vrata Mahatmya: {"has_vrata":false}

Cosmic Boar Symbolism: {"has_symbolism":true,"symbolic_interpretation":"Catalog of hybrid-faced, weapon-bearing beings functions as Purāṇic mythography: a vision of liminal, mixed-nature forces (bhūta/gaṇa-like) that embody the manifold, untamed energies surrounding Śaiva narrative space; the ‘boar-faced’ among them echoes Varāha’s own animal-form register but here as retinue/other-beings rather than the avatāra.","yajna_varaha_imagery":"None (no explicit yajña-Varāha limb-to-ritual mapping; only mention of ‘sūkarānana’ as one among many faces).","vedantic_connection":"Implied sāṃkhya/vedāntic reading: multiplicity of forms (nāma-rūpa) within prakṛti’s display; the verse stresses countlessness (anantāḥ) and appearance-variation rather than a single supreme form."}

Philosophical Teaching: {"has_teaching":true,"teaching_type":"theology/cosmology (mythic anthropology)","core_concept":"The cosmos contains innumerable classes of beings with mixed attributes; divine narrative worlds include liminal forms beyond human taxonomy.","practical_application":"Cultivate discernment and steadiness when encountering ‘terrible’ imagery in Purāṇas—read as symbolic of uncontrolled forces to be integrated under dharma and devotion."}

Subject Matter: ["Mythic beings","Iconography"]

Primary Rasa: bhayanaka

Secondary Rasa: adbhuta

Type: mythic arena/retinue-space

Related Themes: Varāha Purāṇa 89.89.9 (continuation: their sounds/behaviors)

Visual Art Cues: {"scene_description":"A vast, chaotic host of fierce, weapon-bearing beings with varied animal faces—dolphin, boar, horse, donkey, goat, fish—crowding the frame in a mythic retinue scene.","item_prompts":["multiple hybrid-headed figures","śiṃśumāra (dolphin) face","boar face","horse face","donkey face","goat face","fish face","raised weapons (trident/sword/mace/spear)","dense crowd composition","dark/terrible aura"],"kerala_mural_prompt":"Kerala mural: tightly packed gaṇa-like figures with bold outlines, saturated reds/ochres, stylized animal heads, rhythmic repetition of weapons; background kept minimal to emphasize the swarm.","tanjore_prompt":"Tanjore: central negative space with a clustered retinue at the sides; heavy ornament on weapons and crowns; selective gold-leaf highlights on armor/weapon edges to intensify ‘terrible splendor’.","mysore_prompt":"Mysore: refined linework, controlled chaos—each hybrid face clearly differentiated; muted jewel palette; emphasis on expressive eyes and weapon gestures.","pahari_prompt":"Pahari: mountainous/forest suggestion in background; animated, storybook-like crowd of hybrid beings; crisp profiles and patterned garments, conveying uncanny variety without gore."}

Audio Atmosphere: {"recitation_mood":"ominous-catalogic","suggested_raga":"Bhairav","pace":"medium-fast (list-like cadence)","voice_tone":"firm, slightly heightened to mark ferocity and multiplicity"}

P
Purāṇic Mythography
H
Hybrid-Form Motifs
Ś
Śaiva Narrative Materials

FAQs

It provides a textual inventory of hybrid iconographic motifs, useful for correlating Purāṇic descriptions with regional art histories.

No new location is named; the narrative remains situated in the Kailāsa setting by context.

No direct ethical teaching; the emphasis is on depicting an overwhelming, liminal retinue of beings.

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