Varaha Purana

ततो लुब्धोऽब्रवीद्विप्रमेकां ज्वालां महामुने । गृहाण येन शेषाणां करिष्यामीह नाशनम् ।। ५.

Then the hunter said to the Brahmin, 'O great sage, take one flame, by which I will destroy the rest here.'

एवमुक्त्वा हुताशे तु तोयपूर्णं घटं द्रुतम् । चिक्षेप सहसा वह्निः प्रशशामाशु पूर्ववत् ।। ५.

Having spoken thus, he quickly threw a water-filled pot onto the sacrificial fire; suddenly, the fire was extinguished as before.

ततोऽब्रवील्लुब्धकस्तु ब्राह्मणं तं तपोधनम् । भगवन् या त्वया ज्वाला गृहोतासीद्धुताशनात् । प्रयच्छ येन मार्गाणि मांसान्यानाय्य भक्षये ।। ५.

Then the hunter said to that ascetic Brahmin, 'O revered one, give me that flame which you took from the fire, so that I may go and cook the meat I have brought.'

एवमुक्तस्तदा विप्रो यावदायसजालकम् । पश्यत्येव न तत्राग्निर्मूलनाशे गतः क्षयम् ।। ५.

Thus addressed, the Brahmin looked at the iron net, but there was no fire there; it had perished at the root and was gone.

ततो विलक्षभावेन ब्राह्मणः शंसितव्रतः । तूष्णींभूतस्थितस्तावल्लुब्धको वाक्यमब्रवीत् ।। ५.

Then the Brahmin, steadfast in his vows, stood there silently, feeling embarrassed, while the hunter spoke these words.

एतस्मिञ्ज्वलितो वह्निर्बहुशाखश्च सत्तम । मूलनाशे भवेन्नाशस्तद्वदेतदपि द्विज ।। ५.

In this fire, O noble one, many branches blaze forth; when the root is destroyed, the fire is extinguished. Tell me, O Brahmin, if this is so.

आत्मा स प्रकृतिस्थश्च भूतानां संश्रयो भवेत् । भूय एषा जगत्सृष्टिस्तत्रैव जगतो भवेत् ।। ५.

The Self, abiding in its own nature, is the refuge of all beings. Again, this creation of the world arises from that, and in that, the world exists.

पिण्डग्रहणधर्मेण यदस्य विहितं व्रतम् । तत्तदात्मनि संयोज्य कुर्वाणो नावसीदति ।। ५.

By the rule of accepting alms, whatever vow is prescribed for him, by uniting that with the Self and performing it, one does not fall.

एवमुक्ते तु व्याधेन ब्राह्मणे राजसत्तम । पुष्पवृष्टिरथाकाशात् तस्योपरि पपात ह ।। ५.

When the hunter spoke thus to the Brahmin, O best of kings, then a shower of flowers fell from the sky upon him.

विमानानि च दिव्यानि कामगानि महान्ति च । बहुरत्नानि मुख्यानि ददृशे ब्राह्मणोत्तमः ।। ५.

He saw splendid, divine aerial chariots, able to go anywhere at will, great and adorned with many jewels.

तेषु निष्ठुरकं लुब्धं सर्वेषु समवस्थितम् । ददृशे ब्राह्मणस्तत्र कामरूपिणमुत्तमम् ।। ५.

Among them, the Brahmin saw the harsh and greedy one standing among all, and there he beheld the supreme being of manifold forms.

अद्वैतवासनासिद्धं योगाद् बहुशरीरकम् । दृष्ट्वा विप्रो मुदा युक्तः प्रययौ निजमाश्रमम् ।। ५.

Perfected in the disposition of non-duality, possessing many bodies through yoga, the Brahmin, filled with joy at the sight, returned to his own hermitage.

एवं ज्ञानवतः कर्म्म कुर्वतोऽपि स्वजातिकम् । भवेन्मुक्तिर्द्विजश्रेष्ठ रैभ्य राजन् वसो ध्रुवम् ।। ५.

Thus, O best of Brahmins Raibhya, even while performing actions proper to one's own kind, liberation is attained by the wise, O king, certainly.

एवं तौ संशयच्छेदं प्राप्तौ रैभ्यवसू नृप । बृहस्पतेस्ततो धिष्ण्याज्जग्मतुर्निजमाश्रमम् ।। ५.

Thus, O king, Raibhya and Vasu attained the resolution of their doubt, and then, departing from the abode of Brihaspati, they went to their own hermitage.

तस्मात् त्वमपि राजेन्द्र देवं नारायणं प्रभुम् । अभेदेन स्वदेहस्थं पश्यन्नाराधय प्रभुम् ।। ५.

Therefore, O king of kings, you too should worship Lord Narayana, seeing Him as non-different and abiding within your own body.

कपिलस्य वचः श्रुत्वा स राजाऽश्वशिरा विभुः । ज्येष्ठं पुत्रं समाहूय धन्यं स्थूलशिराह्वयम् । अभिषिच्य निजे राज्ये स राजा प्रययौ वनम् ।। ५.

Hearing the words of Kapila, that mighty king Aśvaśiras summoned his eldest son, the blessed one named Sthūlaśiras, installed him in his own kingdom, and then the king departed for the forest.

नैमिषाख्यं वरारोहे तत्र यज्ञतनुं गुरुम् । तपसाराधयामास यज्ञमूर्तिं स्तवेन च ।। ५.

There, O beautiful one, at the place called Naimisha, he worshipped the divine form of sacrifice, his guru, through austerity and by hymns addressed to the embodiment of sacrifice.

धरण्युवाच । कथं यज्ञतनोः स्तोत्रं राज्ञा नारायणस्य ह । स्तुतिः कृता महाभाग पुनरेतच्च शंस मे ।। ५.

The Earth said: How did the king compose a hymn of praise to Nārāyaṇa, the embodiment of sacrifice? O greatly fortunate one, tell me again about this praise.

श्रीवराह उवाच । नमामि याज्यं त्रिदशाधिपस्य भवस्य सूर्यस्य हुताशनस्य । सोमस्य राज्ञो मरुतामनेक- रूपं हरिं यज्ञनरं नमस्ये ।। ५.

Śrī Varāha said: I bow to the one who is worshipped in sacrifice, the lord of the gods, of Bhava, of the Sun, of Fire, of Soma, the king, and of the Maruts, to Hari, the embodiment of sacrifice, of many forms—I bow to him.

सुभीमदंष्ट्रं शशिसूर्यनेत्रं संवत्सरे चायनयुग्मकुक्षम् । दर्भाङ्गरोमाणमथेध्मशक्तिं सनातनं यज्ञनरं नमामि ।। ५.

I bow to the eternal sacrificial man, with splendid tusks, with the Moon and Sun as eyes, whose belly is the two solstices of the year, whose body hair is darbha grass, whose power is fuel.

द्यावापृथिव्योरिदमन्तरं हि व्याप्तं शरीरेण दिशश्च सर्वाः । तमीड्यमीशं जगतां प्रसूतिं जनार्दनं तं प्रणतोऽस्मि नित्यम् ।। ५.

The space between heaven and earth, indeed, is pervaded by his body, and all the directions as well; to that praiseworthy Lord, the source of the worlds, to Janārdana, I bow always.

सुरासुराणां च जयाजयाय युगे युगे यः स्वशरीरमाद्यम् । सृजत्यनादिः परमेश्वरो य- स्तं यज्ञमूर्तिं प्रणतोऽस्मि नाथम् ।। ५.

For the victory or defeat of gods and demons, in every age, he who, the beginningless Supreme Lord, creates his own primordial body— to that Lord, the embodiment of sacrifice, I bow.

दधार मायामयमुग्रतेजा जयाय चक्रं त्वमलांशुशुभ्रम् । गदासिशार्ङ्गादिचतुर्भुजोऽयं तं यज्ञमूर्तिं प्रणतोऽस्मि नित्यम् ।। ५.

You, of fierce energy formed of illusion, bear the discus, shining with spotless rays, for victory; this four-armed one holds the mace, sword, and bow Śārṅga— to that embodiment of sacrifice I bow always.

क्वचित् सहस्त्रं शिरसां दधार क्वचिन्महापर्वततुल्यकायम् । क्वचित् स एव त्रसरेणुतुल्यो यस्तं सदा यज्ञनरं नमामि ।। ५.

At times he bears a thousand heads, at times his body is as great as a mighty mountain, at times he is as minute as a speck of dust— to that eternal sacrificial man I always bow.

चतुर्मुखो यः सृजते समग्रं रथाङ्गपाणिः प्रतिपालनाय । क्षयाय कालानलसन्निभो य- स्तं यज्ञमूर्तिं प्रणतोऽस्मि नित्यम् ।। ५.

He who, four-faced, creates all, who holds the wheel for protection, who for destruction is like the fire at the end of time— to that embodiment of sacrifice I bow always.

संसारचक्रक्रमणक्रियायै य इज्यते सर्वगतः पुराणः । यो योगिभिर्ध्यायते चाप्रमेयस् तं यज्ञमूर्तिं प्रणतोऽस्मि नित्यम् ।। ५.

He who is worshipped for the movement of the wheel of worldly existence, who is all-pervading and ancient, who is meditated upon by yogis and is immeasurable— to that embodiment of sacrifice I bow always.

सम्यङ्मनस्यर्पितवानहं ते यदा सुदृश्यं स्वतनौ नु तत्त्वम् । न चान्यदस्तोति मतिः स्थिरा मे यतस्ततो मावतु शुद्धभावम् ।। ५.

I have truly offered my mind to you; when your true nature is clearly seen in your own form, my mind remains steady, knowing nothing else exists— may you preserve my pure devotion.

इतीरितस्तस्य हुताशनार्चिः - प्रख्यं तु तेजः पुरतो बभूव । तस्मिन् स राजा प्रविवेश बुद्धिं कृत्वा लयं प्राप्तवान् यज्ञमूर्तौ ।। ५.

Thus addressed, a radiance like the flame of fire appeared before him; into that, the king entered, having fixed his mind, and attained dissolution in the embodiment of sacrifice.

धरण्युवाच । स वसुः संशयच्छेदं प्राप्य रैभ्यश्च सत्तमः । उभौ किं चक्रतुर्देव श्रुत्वा चाङ्गिरसं वचः ।। ६.

The Earth said: After Vasu and the excellent Raibhya attained the removal of doubt, O god, what did the two do, having heard the words of Āṅgirasa?