Varaha Purana

मत्सुता जीवघातस्य यदोढा त्वत्सुतेन च । तन्महत्त्वं च संजातं प्रायश्चितं तपोधन ।। ८.

My daughter, who is the wife of a slayer of living beings, has been married to your son; thus, a great atonement has arisen, O ascetic.

एवमुक्त्वा स चोत्थाय शप्त्वा नारीं तदा धरे । मा स्नुषाभिः समं श्वश्र्वा विश्वासो भवतु क्वचित् ।। ८.

Having spoken thus, he rose and then cursed the woman, saying: 'Let there never be trust between a mother-in-law and her daughters-in-law.'

मा च स्नुषा कदाचित् स्याद् या श्वश्रूं जीवतीमिषेत् । एवमुक्त्वा गतो व्याधः स्वगृहं प्रति भामिनि ।। ८.

'And let there never be a daughter-in-law who wishes for her mother-in-law to live.' Having said this, the hunter departed for his own house, O beautiful one.

ततो देवान् पितॄन् भक्तया पूजयित्वा विचक्षणः । पुत्रं चार्जुनकं स्थाप्य स्वसन्ताने महातपाः ।। ८.

Then, with devotion, the wise one worshipped the gods and ancestors, and, having established his son Arjunaka in his lineage, the great ascetic—

धर्मव्याधो जगामाशु तीर्थं त्रैलोक्यविश्रुतम् । पुरुषोत्तमाख्यं च परं तत्र गत्वा समाहितः । तपश्चचार नियतः पठन् स्तोत्रमिदं धरे ।। ८.

The righteous hunter quickly went to the renowned pilgrimage place called Puruṣottama; arriving there with a focused mind, he practiced austerities, reciting this hymn to the earth.

नमामि विष्णुं त्रिदशारिनाशनं विशालवक्षस्थलसंश्रितश्रियम् । सुशासनं नीतिमतां परां गतिं त्रिविक्रमं मन्दरधारिणं सदा ।। ८.

I bow to Viṣṇu, destroyer of the enemies of the gods, whose broad chest is the abode of fortune, who is a good ruler, the supreme goal of the righteous, the three-stepping one, the upholder of Mandara, always.

दामोदरं रञ्जितभूतलं धिया यशोंशुशुभ्रं भ्रमराङ्गसप्रभम् । धराधरं नरकरिपुं पुरुष्टुतं नमामि विष्णुं शरणं जनार्दनम् ।। ८.

I bow to Viṣṇu, Dāmodara, who has adorned the earth, whose glory is radiant like the rays of the moon, whose limbs shine like the bee, the supporter of the earth, the enemy of hell, praised by the noble, the refuge of all, Janārdana.

(नरं नृसिंहं हरिमीश्वरं प्रभुं त्रिधामनामानमनन्तवर्चसम् । सुसंस्कृतास्यं शरणं नरोत्तमं व्रजामि देवं सततं तमच्युतम् ।। ८.४३ (१)) त्रिधा स्थितं तिग्मरथाङ्गपाणिनं नयस्थितं तृप्तमनुत्तमैर्गुणैः । निःश्रेयसाख्यं क्षपितेतरं गुरुं नमामि विष्णुं पुरुषोत्तमं त्वहम् ।। ८.

(I approach that god, the man-lion, Hari, the Lord, the master of three abodes, of endless glory, with well-formed speech, the supreme refuge of men, the imperishable one, always.) Established in three forms, holding the blazing discus in hand, steadfast in righteousness, content with unsurpassed virtues, known as the highest good, the destroyer of others, the great teacher—I bow to Viṣṇu, the supreme person.

(हतौ पुराणौ मधुकैटभावुभौ बिभर्त्ति च क्ष्मां शिरसा सदा हि सः । यथा स्तुतो मे प्रसभं सनातनो दधातु विष्णुः सुखमूर्जितं मम ।। ८.४४ (१)) महावराहो हविषाम्बुभोजनो जनार्दनो मे हितकृच्चितीमुखः । क्षितीधरो मामुदधिक्षयो महान् स पातु विष्णुः शरणार्थिनं तु माम् ।। ८.

(Long ago, the two ancient demons Madhu and Kaiṭabha were slain; he always bears the earth upon his head. As the eternal one has been praised by me with force, may Viṣṇu grant me happiness and strength.) May the great Boar, who enjoys the sacrificial offering, Janārdana, the benefactor, the one with a lotus-like face, the great upholder of the earth, who diminished the ocean, protect me, the one seeking refuge.

मायाततं येन जगत्त्रयं कृतं यथाग्निनैकेन ततं चराचरम् । चराचरस्य स्वयमेव सर्वतः स मेऽस्तु विष्णुः शरणं जगत्पतिः ।। ८.

May that Viṣṇu, Lord of the universe, by whom the three worlds are woven through illusion, just as all that moves and does not move is pervaded by a single fire, and who himself is present everywhere in all that moves and does not move—may he be my refuge.

भवे भवे यश्च ससर्ज्ज कं ततो जगत् प्रसूतं सचराचरं त्विदम् । ततश्च रुद्रात्मवति प्रलीयते- ऽन्वतो हरिर्विष्णुहरस्तथोच्यते ।। ८.

He who, in every cycle of existence, creates beings, from whom this world of moving and unmoving things is born, and into whom, when it is possessed by the spirit of Rudra, it is dissolved—he is called Hari, Viṣṇu, and Hara.

खात्मेन्दुपृथ्वीपवनाग्निभास्करा जलं च यस्य प्रभवन्ति मूर्त्तयः । स सर्वदा मे भगवान् सनातनो ददातु शं विष्णुरचिन्त्यरूपधृक् ।। ८.

He from whom space, the moon, earth, wind, fire, sun, and water arise as forms—may that eternal, blessed Viṣṇu, bearer of inconceivable form, always grant me well-being.

धरण्युवाच । आदौ कृतयुगे नाथ किं कृतं विश्वमूर्त्तिना । नारायणेन तत्सर्वं श्रोतुमिच्छामि तत्त्वतः ।। 9.

The Earth said: O Lord, what did Nārāyaṇa, the universal form, do at the beginning, in the Kṛta Yuga? I wish to hear all that in truth.

श्रीवराह उवाच । पूर्वं नारायणस्त्वेको नासीत् किञ्चिद्धरेः परम् । सैक एव रतिं लेभे नैव स्वच्छन्दकर्मकृत् ।। 9.

Śrī Varāha said: In the beginning, there was only Nārāyaṇa; nothing existed apart from Hari. He alone found delight, but did not act according to his own will.

तस्य द्वितीयमिच्छन्तश्चिन्ता बुद्ध्यात्मिका बभौ । असावित्येव संज्ञाया क्षणं भास्करसन्निभा ।। 9.

Desiring a second, a thought arose in him, consisting of intellect and self; it was called 'Asu,' and for a moment shone like the sun.

तस्या अपि द्विधा भूता चिन्ताऽभूद ब्रह्मवादिनी । उमेति संज्ञया यत्तत्सदा मर्त्ये व्यवस्थिता ।। 9.

That thought also became twofold, becoming the reasoning of Brahman; what is known by the name 'Umā' is always established among mortals.

ओमित्येकाक्षरीभूता ससर्जेमां महीं तदा । भूः ससर्ज भुवं सोऽपि स्वः ससर्ज ततो महः ।। 9.

Having become the single syllable 'Om,' she then created this earth; Bhūḥ created Bhuvaḥ, and he created Svaḥ, and then Mahaḥ.

ततश्च जन इत्येव तपश्चात्मा प्रलीयते । एतदोतं तथा प्रोतं सूत्रे मणिगणा इव ।। 9.

Then Jana and Tapa, and the self is dissolved; all this is woven and threaded together like a string of gems on a thread.

जगत् प्रणवतो भूतं शून्यमेतत् स्थितं तदा । येयं मूर्तिर्भगवतः शंकरः स स्वयं हरिः ।। 9.

When the universe, uttered by the sacred syllable, existed as emptiness, that form of the Blessed One—Śaṅkara—was himself Hari.

शून्याँल्लोकानिमान् दृष्ट्वा सिसृक्षुर्मूर्त्तिमुत्तमाम् । क्षोभयित्वा मनोधाम तत्राकारः स्वमात्रतः ।। 9.

Seeing these worlds as void, wishing to create the highest form, he stirred the realm of mind, and there formed a shape from his own measure.

स्थितस्तस्मिन् यदा क्षुब्धे ब्रह्माण्डमभवत्तदा । तस्मिंस्तु शकलीभूते भूर्लोकं च व्यवस्थितम् ।। 9.

When he stood in that stirred state, then the cosmic egg came into being; when it was divided, the Bhūloka was established.

अपरं भुवनं प्रायान्मध्ये भास्करसन्निभम् । पुराणपुरुषो व्याप्य पद्मकोशे व्यवस्थितः ।। 9.

Another world appeared in the middle, shining like the sun; the Ancient Person, pervading it, was established within the lotus sheath.

स हि नारायणो देवः प्राजापत्येन तेजसा । अकाराद्यं स्वरं नाभ्यां हलं च विससर्ज ह ।। 9.

That god Nārāyaṇa, with the brilliance of the progenitor, produced the first vowel 'a' from his navel, and also the consonant 'ha.'

अमूर्त्तसृष्टौ शास्त्राणि उदगायत् तदा दिशः । सुष्ट्वा पुनरमेयात्मा चिन्तयामास धारणम् ।। 9.

At the creation of the formless, he sang forth the scriptures to the directions; having created them, the immeasurable self again contemplated support.

तस्य चिन्तयतो नेत्रात् तेजः समभवन्महत् । दक्षिणं वह्निसङ्काशं वामं तुहिनसन्निभम् ।। 9.

As he contemplated, from his eyes arose a great radiance: from the right, like fire; from the left, like the coolness of the moon.

तं दृष्ट्वा चन्द्रसूर्यौ तु कल्पितौ परमेष्ठिना । ततः प्राणः समुत्तस्थौ वायुश्च परमेष्ठिनः ।। 9.

Seeing that, the supreme lord fashioned the moon and the sun; then breath arose, and from the supreme lord, the wind.

स एव वायुर्भगवान् योऽद्यापि हृदिगो विभुः । तस्माद् वह्निः समुत्तस्थौ तस्मादग्नेर्जलं महत् ।। 9.

That very wind, the blessed one, even now moves within the heart, pervading all; from him arose fire, and from fire, the great water.

य एवाग्निः स वै तेजो ब्राह्मं परमकारणम् । बाहुभ्यामप्यसौ तेजः क्षात्रं तेजः ससर्ज ह ।। 9.

That very fire is indeed the divine radiance, the supreme cause of the Brāhmaṇas; and from his arms, he also created the radiance of the Kṣatriyas.

ऊरुभ्यामपि वैश्यांश्च पद्भ्यां शूद्रांस्तथा विभुः । ततस्तु ससृजे यक्षान् राक्षसांश्च तथा विभुः ।। 9.

From his thighs, the mighty one created the Vaiśyas, and from his feet, likewise, the Śūdras; then he created the Yakṣas and Rākṣasas as well.