Vamana Purana — Harihara Non-Duality, Shloka 42

Harihara Non-Duality and the Revelation of Sadasiva to the Ganas

Devanagari script

तस्मात् परतरं लोके नान्यद् धर्म हि विद्यते सात्त्विकं राजसं चैव तामसं मिश्रकं तथा स एव धत्ते भगवान् सर्वपूज्यः सदाशिवः

Transliteration

tasmāt parataraṃ loke nānyad dharma hi vidyate sāttvikaṃ rājasaṃ caiva tāmasaṃ miśrakaṃ tathā sa eva dhatte bhagavān sarvapūjyaḥ sadāśivaḥ

Translation

ゆえに、この世において彼より高きダルマ（dharma）は他にない。サットヴァ的（sāttvika）、ラジャス的（rājasa）、タマス的（tāmasa）、また混合のダルマ—これらすべてを、遍く礼拝されるべき福徳の主、常吉祥なるサダーシヴァ（Sadāśiva）ご自身が担い、定め給う。

Speakers

• (Implied) Same didactic voice continuing the praise/teaching about Sadāśiva’s supremacy and his relation to dharma and the guṇas.

Primary Deities

• Sadāśiva
• Śiva

Key Themes

• Dharma as cosmic order
• Guṇa-theory applied to religious life
• Supreme deity as source/support of all paths
• Universal worship-worthiness (sarvapūjya)

Verse Rasa (Emotional Flavour)

{ "primaryRasa": "shanta", "secondaryRasa": "adbhuta", "rasaIntensity": 0, "emotionalArcPosition": "", "moodDescriptors": [] }

FAQs

How can dharma be described as sāttvika, rājasa, tāmasa, and mixed?

Purāṇic and Sāṃkhya-influenced discourse often classifies practices, intentions, and outcomes by the three guṇas. ‘Sāttvika dharma’ tends toward clarity and liberation-oriented virtue; ‘rājasa’ toward merit mixed with desire for results; ‘tāmasa’ toward delusion or harmful/ignorant religiosity; ‘miśraka’ indicates combinations found in ordinary life.

What does ‘sa eva dhatte’ imply—does Sadāśiva ‘perform’ all dharmas?

Here ‘dhatte’ is best read as ‘supports/establishes/assumes’—Sadāśiva is presented as the ultimate ground in which all dharmic modalities operate. It is a theological claim of sovereignty over the moral-cosmic order, not merely personal performance of rituals.

Is this verse exclusivist—denying other deities or paths?

Within its Śaiva frame, it elevates Sadāśiva as supreme. In many Purāṇic contexts, such supremacy statements coexist with broader sectarian harmonizations elsewhere; the immediate intent is to assert Sadāśiva’s ultimacy as the source of dharma and guṇic diversity.