Varaha Purana - Adhyaya 72
Varaha PuranaAdhyaya 7217 Shlokas

Adhyaya 72: Instruction on the Unity of the Triad (Brahmā-Viṣṇu-Rudra)

Trimūrti-aikya-nirdeśaḥ

Philosophical-Theology (Non-dual Triadic Hermeneutics)

Agastya ne Rudra se poocha ki Brahma, Vishnu aur Shiv mein sabse bada kaun hai. Rudra ne bataya ki Vishnu hi para brahma hain, lekin shastra teen roop mein baat karte hain. Isliye log samajh nahi paate aur alag alag sampraday ban jaate hain. Asal mein teeno devta, Veda aur yagya sab ek hi hain. Koi bhi ek ko chhoda dusre ko kam mat samjho, yeh galat soch hai. Sahi samajh wali hai ki sab milke ek hi satta hain.

Speakers

VarāhaPṛthivīAgastyaRudra

Key Concepts

trimūrti-aikya (unity of Brahmā–Viṣṇu–Rudra)paraṃ brahma and nāma-bheda (ultimate reality expressed through multiple divine names)Veda–yajña–devatā equivalence (ritual hermeneutics)pakṣapāta (sectarian bias) as a moral-intellectual erroryuga framing (Kṛta, Dvāpara) and shifting devotional rolesŚvetadvīpa as a mythic-sacred locus
Recitation with translationVaraha Purana Adhyaya 72

Shlokas in Adhyaya 72

Verse 1

श्रीवराह उवाच । सर्वज्ञं सर्वकर्त्तारं भवं रुद्रं पुरातनम् । प्रणम्य प्रयतोऽगस्त्यः पप्रच्छ परमेश्वरम् ॥ ७२.१ ॥

Varaha ne kaha. Agastya ne Rudra ko pranam kiya. Rudra woh purana devta hai jo sab jaanta hai aur sab kuchh karta hai. Phir Agastya ne unse sawaal poocha.

Verse 2

अगस्त्य उवाच । भवान् ब्रह्मा च विष्णुश्च त्रयमेतत् त्रयी स्मृता । दीपोऽग्निर्दोपसंयोगैः सर्वशास्त्रेषु सर्वतः ॥ ७२.२ ॥

Agastya ne kaha. Aap, Brahma aur Vishnu, yeh teeno milke Trayi kehlaate hain. Jaise diye mein aag hoti hai, waise hi sab shastron mein yeh baat hai.

Verse 3

कस्मिन् प्रधानः भगवान् काले कस्मिन्नधोक्षजः । ब्रह्मा वा एतदाचक्ष्व मम देव त्रिलोचन ॥ ७२.३ ॥

Bataiye kaunsa time par kaun bada hota hai? Kab aap, kab Brahma, kab Vishnu? Deva, aap tin aankhon wale hain, mujhe samjhao jaise Brahma samjhata.

Verse 4

रुद्र उवाच । विष्णुरेव परं ब्रह्म त्रिभेदमिह पठ्यते । वेदसिद्धान्तमार्गेषु तन्न जानन्ति मोहतः ॥ ७२.४ ॥

Rudra bole. Vishnu hi sabse bade hain, wohi param brahma hai. Log Vedon ko padhte hain par samajh mein nahi aata. Confusion mein rehte hain, sach nahi jaante.

Verse 5

विषप्रवेशने धातुस्तत्र श्नु प्रत्ययादनु । विष्णुर्यः सर्वदेवेषु परमात्मा सनातनः ॥ ७२.५ ॥

Vishnu ka matlab hai jo sab mein ghus kar rehta hai. Woh sab deviyon devton mein hai, wohi paramatma hai, wohi sanatan hai.

Verse 6

योऽयं विष्णुस्तु दशधा कीर्त्यते चैैकधा द्विजाः । स आदित्यो महाभाग योगैश्वर्यसमन्वितः ॥ ७२.६ ॥

Dwija log, yeh Vishnu ko alag-alag tarah se batate hain. Koi das tareeke batate hain, koi kehte hain woh ek hi hai. Woh Surya hai, bahut bade bhagwan. Unme yoga ki shakti hai.

Verse 7

स देवकार्याणि सदा कुरुते परमेश्वरः । मनुष्यभावमाश्रित्य स मां स्तौति युगे युगे । लोकमार्गप्रवृत्त्यर्थं देवकार्यार्थसिद्धये ॥ ७२.७ ॥

Woh parameshwar hamesha devtaon ka kaam karta hai. Kabhi-kabhi woh insaan ki tarah dikhata hai. Har yug mein woh mujhe praise karta hai. Taaki duniya sahi chal sake aur devtaon ka kaam poora ho.

Verse 8

अहं च वरदस्तस्य द्वापरे द्वापरे द्विज । अहं च तं सदा स्तौमि श्वेतद्वीपे कृते युगे ॥ ७२.८ ॥

Maine bhi unhe Dwapar yug mein vardan diya tha. Aur Krita yug mein, Shvetadweep mein, main bhi unki hamesha praise karta hoon.

Verse 9

सृष्टिकाले चतुर्वक्त्रं स्तौमि कालो भवामि च । ब्रह्मा देवासुरा स्तौति मां सदा तु कृते युगे । लिङ्गमूर्तिं च मां देवा यजन्ते भोगकाङ्क्षिणः ॥ ७२.९ ॥

Jab duniya banti hai, main Brahma ki praise karta hoon. Main kaal bhi ban jaata hoon. Krita yug mein Brahma, devta aur asur sab milkar mujhe praise karte hain. Devta log jo sukh chahte hain, woh mujhe Shivling ki tarah poojte hain.

Verse 10

सहस्रशीर्षकं देवं मनसा तु मुमुक्षवः । यजन्ते यं स विश्वात्मा देवो नारायणः स्वयम् ॥ ७२.१० ॥

Jo log mukti chahte hain, woh mann se us bhagwan ko poojte hain. Uske hazaron sar hain. Woh Narayan khud hai, poori duniya ka aatma.

Verse 11

ब्रह्मयज्ञेन ये नित्यं यजन्ते द्विजसत्तमाः । ते ब्रह्माणं प्रीणयन्ति वेदो ब्रह्मा प्रकीर्तितः ॥ ७२.११ ॥

Jo brahmin log roz brahma yajna karte hain, woh Brahma ko khush karte hain. Kyunki Veda ko hi Brahma kaha jaata hai.

Verse 12

नारायणः शिवो विष्णुः शङ्करः पुरुषोत्तमः । एतैस्तु नामभिर्ब्रह्म परं प्रोक्तं सनातनम् । तं च चिन्तामयं योगं प्रवदन्ति मनीषिणः ॥ ७२.१२ ॥

Bhagwan ke bahut naam hain. Narayan, Shiv, Vishnu, Shankar, yeh sab usi ek parameshwar ke naam hain. Jo log samajhdar hain, woh kehte hain ki bhagwan ek hai aur dhyan se milta hai.

Verse 13

पशूनां शमनं यज्ञे होमकर्म च यद्भवेत् । तदोमिति च विख्यातं तत्राहं संव्यवस्थितः ॥ ७२.१३ ॥

Jab yajna mein paap kam hota hai aur havan hota hai, use Om kaha jaata hai. Main wahi hoon, wahin mera kaam hai.

Verse 14

कर्मवेदयुजां विप्र ब्रह्मा विष्णुर्महेश्वरः । वयं त्रयोऽपि मन्त्राद्या नात्र कार्या विचारणा ॥ ७२.१४ ॥

Brahman, jo log Veda aur karam dono follow karte hain, unke liye Brahma, Vishnu aur Maheshwar, yeh teeno hain. Isme koi doubt ki zaroorat nahi.

Verse 15

अहं विष्णुस्तथा वेदा ब्रह्म कर्माणि चाप्युत । एतत् त्रयं त्वेकमेव न पृथग्भावयेत् सुधीः ॥ ७२.१५ ॥

Main Vishnu hoon. Veda bhi main hoon, Brahma bhi main hoon, karam bhi main hoon. Yeh teeno alag nahi, ek hi hain. Samajhdar log inhe alag-alag nahi maante.

Verse 16

योऽन्यथा भावयेदेतत् पक्षपातेन सुव्रत । स याति नरकं घोरं रौरवं पापपूरुषः ॥ ७२.१६ ॥

Jo koi is baat ko paksh-paat ke saath ulata samjhe, woh paapi aadmi pahunchta hai Raurav narak mein. Yeh bahut bura jagah hai.

Verse 17

अहं ब्रह्मा च विष्णुश्च ऋग्यजुः साम एव च । नैतस्मिन् भेदमस्यास्ति सर्वेषां द्विजसत्तम ॥ ७२.१७ ॥

Main hi Brahma hoon aur main hi Vishnu hoon. Main hi Rig, Yaju aur Sama Ved hoon. Isme koi farak nahi hai, sab ek hi hai.

Inside Adhyaya 72

How it unfolds

  1. Where it opens

    Within the overarching Varāha–Pṛthivī didactic frame, the text introduces a secondary dialogue: the sage Agastya approaches Rudra (addressed as Mahādeva/Trilocana) with a hermeneutic doubt about the relative primacy of Brahmā, Viṣṇu, and Śiva across different ages (yugas).

  2. Central event

    Agastya’s inquiry prompts Rudra to explain how śāstric language and ritual idiom present a threefold articulation (trimūrti) that can be misread as ontological rivalry; Rudra clarifies that the Veda, yajña-structure, and devatā-names converge upon a single integrated reality, while also affirming Viṣṇu as paraṃ brahma in the chapter’s stated hierarchy.

  3. Climax resolution

    Rudra resolves the apparent contradiction by distinguishing ultimate reality from pedagogical/ritual naming: nāma-bheda and functional differentiation serve instruction and ritual order, but pakṣapāta (sectarian partiality) is condemned as a moral-intellectual error that harms interpretation and soteriological progress; correct vision recognizes unity among Brahmā–Viṣṇu–Rudra, Veda, and yajña as one framework.

Geographical context

Śvetadvīpa (mythic sacred island/region); no terrestrial river systems or cities are specified in this excerpt.

Tirtha focus

  • Primary TirthaŚvetadvīpa
  • Pilgrimage MeritMerit is framed primarily as jñāna-phala (right understanding) rather than a quantified tīrtha-phala; the chapter implies that non-sectarian comprehension of devatā–Veda–yajña unity is itself purifying and conducive to liberation-oriented merit.

Ritual instructions

  • Primary RitualHermeneutic discipline in worship (non-partisan stuti aligned with Veda–yajña–devatā unity)
  • BenefitRemoval of sectarian confusion, stabilization of dharmic interpretation, and soteriological uplift through recognition of trimūrti-aikya and Veda–yajña–devatā unity.

The narrative frame

  • Varāha (outer frame); Rudra (inner dialogue response)Pṛthivī (outer frame); Agastya (inner dialogue questioner) · Didactic, corrective, and anti-sectarian; simultaneously hierarchical (Viṣṇu as paraṃ brahma) and integrative (trimūrti unity).

The emotional journey

  • Dominant RasaŚānta
  • Emotional ProgressionFrom interpretive doubt and potential sectarian tension → clarification through scriptural-ritual hermeneutics → settled equanimity in non-partisan unity and right understanding.

Planning a pilgrimage

  • Visit FeasibilityŚvetadvīpa is a mythic-sacred locus rather than a reliably mappable terrestrial site; practical pilgrimage is best approached through symbolic observance (recitation, study, and non-sectarian worship) at local Viṣṇu/Śiva/Brahmā temples or at major confluence tīrthas.

Frequently Asked Questions

The text instructs that Brahmā, Viṣṇu, and Rudra should not be treated as mutually opposed absolutes; instead, scriptural and ritual language expresses a single integrated reality. It frames sectarian partiality (pakṣapāta) as a cognitive-ethical error that distorts interpretation and undermines right understanding.

The chapter uses yuga markers rather than lunar/seasonal timing: it references Kṛta Yuga and Dvāpara Yuga to describe differing devotional roles and modes of praise (stuti). No tithi, nakṣatra, or seasonal calendrics are specified in this excerpt.

Direct ecological prescriptions are not explicit here; however, within the Varāha–Pṛthivī pedagogical frame, the chapter supports “terrestrial balance” indirectly by promoting non-partisan, integrative dharma: recognizing unity among deity, Veda, and yajña is presented as a stabilizing interpretive ethic that underwrites orderly social-ritual practice, which the Purāṇic worldview links to cosmic and terrestrial equilibrium.

Agastya is the named sage interlocutor who poses the inquiry, and Rudra (as Mahādeva/Trilocana in address) provides the response. No royal genealogies, dynastic lineages, or administrative figures appear in this excerpt.

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