The Disruption of Dakṣa’s Sacrifice, the Hari-Hara Conflict, and the Establishment of Rudra’s Sacrificial Share
Pūrva Bhāga · Śaiva–Vaiṣṇava Syncretic Praise and Naming (Narrative Passage)
ध्रुवं पाशुपतिर्देव त्वं लोके ख्यातिमेष्यति । अयं च देवस्त्वन्नाम्ना लोके ख्यातिं गमिष्यति । आराध्यश्च समस्तानां देवादीनां गमिष्यसि ॥ २१.८० ॥
dhruvaṁ pāśupatir deva tvaṁ loke khyātim eṣyati | ayaṁ ca devas tvannāmnā loke khyātiṁ gamiṣyati | ārādhyas ca samastānāṁ devādīnāṁ gamiṣyasi || 21.80 ||
dhruvaM pAshupatirdeva tvaM loke khyAtimesyati | ayaM cha devastvannAmnA loke khyAtiM gamiShyati | ArAdhyashcha samastAnAM devAdInAM gamiShyasi || 21.80 ||
まことに、神よ、汝は「パーシュパティ(Pāśupati)」として世に名声を得るであろう。さらにこの神もまた、汝の名によって世に名声を得るであろう。そして汝は、諸天をはじめ一切の者に礼拝されるべき尊者となる。
Varāha
Attentive, reassured by orderly outcomes
What recognition and worship-status will accrue to Rudra as ‘Paśupati’, and how does naming confer cultic honor?
Renown (khyāti) and worship-worthiness (ārādhyatva) are established through cosmic sanction; divine functions can be affirmed across sectarian boundaries.
Honor legitimate forms of the divine without rivalry; recognize that epithets can point to shared transcendence.
Preceding mention of ‘Paśupati’ and Pāśupata dīkṣā; following directive about Gaurī’s marriage
It reflects a common Purāṇic literary strategy of legitimizing divine epithets and cultic prestige through prophecy-like statements of future renown, illustrating interlinked Śaiva and broader Purāṇic devotional vocabularies.
No specific geographic location is named in this verse; it focuses on fame (khyāti) and honor (ārādhya) rather than sacred topography.
The verse emphasizes the cultural-ethical notion of honoring what is regarded as worthy of reverence (ārādhya), framing respect and recognition as central social-religious values without prescribing coercive obligation.
Answers come straight from the texts, with the shlokas they draw on. Ask in your own words.
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