Varaha Purana 21.58: Adhyaya 21, Shloka 58
The Disruption of Dakṣa’s Sacrifice, the Hari-Hara Conflict, and the Establishment of Rudra’s Sacrificial Share
Pūrva Bhāga · Harihara-Brahmā Saṃvāda (Thematic: Deva-khyāti and reconciliation motifs)
तथा विष्णुहरौ ब्रह्मा वाक्यमेतदुवाच ह । उभौ हरिहरौ देवौ लोके ख्यातिं गमिष्यथः ॥ २१.५९ ॥
tathā viṣṇuharau brahmā vākyam etad uvāca ha | ubhau hariharau devau loke khyātiṃ gamiṣyathaḥ || 21.59 ||
tathA viShNuharau brahmA vAkyametaduvAcha ha | ubhau hariharau devau loke khyAtiM gamiShyathaH || 21.59 ||
फिर ब्रह्मा ने विष्णु और हर से कहा, तुम दोनों हरि और हर के नाम से दुनिया में मशहूर होओगे।
Sandhi Notes
- viṣṇuharau = viṣṇu-harau (dvandva)
- etad uvāca remains separate
Varāha
Cosmic governance honors multiple divine modalities; fame and worship need not be zero-sum when aligned with dharma.
Cultivate respect for parallel spiritual paths; avoid rivalry by recognizing complementary roles in sustaining order.
Brahmā’s proclamation of shared renown for Hari and Hara encodes a Purāṇic strategy of theological integration: distinct deities are affirmed within one cosmic narrative to stabilize bhakti and social-religious harmony.
Renown (khyāti) follows yajña-order: when divine functions are properly apportioned and pacified, the world remembers and venerates both powers as protectors of ṛta.
Saguna manifestations differ in function yet participate in one ultimate reality; praise of both supports ekatva-in-practice (non-sectarian dharmic cohesion) while retaining devotional plurality.
Implicit: Hari’s worldly renown anticipates later Vaiṣṇava fame-cycles culminating in Kṛṣṇa, but not explicitly Mathurā-linked here.
Varāha Purāṇa 21.21.58 (pacification); Varāha Purāṇa 21.21.60-61 (yajña completion; Rudra-bhāga)
FAQs
It reflects a Purāṇic literary motif where Brahmā functions as an authoritative mediator, articulating public recognition (khyāti) for major deities—useful for studying how sectarian identities were narrated within shared Sanskrit traditions.
No geographic location is named in this verse; the setting is conceptual (“in the world,” loke) rather than tied to a specific tīrtha or region.
The verse primarily conveys a philosophical-social principle: acknowledged standing or renown arises within the shared world of discourse (loke), framed here through a conciliatory statement about multiple divine figures.
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