Varaha Purana 21.2: Adhyaya 21, Shloka 2
The Disruption of Dakṣa’s Sacrifice, the Hari-Hara Conflict, and the Establishment of Rudra’s Sacrificial Share
Pūrva Bhāga · Cosmogonic Narratives (Rudra-janma / The emergence of Rudra)
तदाऽस्य कोपात्संजज्ञे स च रुद्रः प्रतापवान् । रोदनात्तस्य रुद्रत्वं संजातं परमेष्ठिनः ॥ २१.३ ॥
tadā ’sya kopāt saṃjajñe sa ca rudraḥ pratāpavān | rodanāt tasya rudratvaṃ saṃjātaṃ parameṣṭhinaḥ || 21.3 ||
tadA.asya kopAt saMjaj~ne sa cha rudraH pratApavAn | rodanAt tasya rudratvaM saMjAtaM parameShThinaH || 21.3 ||
ಆಗ ಅವನ ಕೋಪದಿಂದ ಪ್ರತಾಪವಂತನಾದ ರುದ್ರನು ಉದ್ಭವಿಸಿದನು. ಅವನ ರೋದನ (ರುದನ) ಕಾರಣದಿಂದ ಪರಮೇಷ್ಠಿಯು ಅವನಿಗೆ ‘ರುದ್ರ’ ಎಂಬ ನಾಮ/ಸ್ಥಿತಿಯನ್ನು ನೀಡಿದನು।
Sandhi Notes
- तदाऽस्य = तदा + अस्य
- कोपात्संजज्ञे = कोपात् + संजज्ञे
- रोदनात्तस्य = रोदनात् + तस्य
Varāha
Attentive/curious; receiving etiological explanation within the Varāha discourse frame.
What is the origin of Rudra, and why is he called ‘Rudra’ (rodana-based etymology)?
Powerful emotions (kopa/rodana) can be transmuted into defined responsibility/role when integrated into a higher order.
Recognize and channel intense states into disciplined action rather than chaos; name/identity can be understood as arising from function and experience.
Rudra’s emergence from kopa (creative wrath) illustrates how guṇa-driven impulses can become functional cosmic principles; even fierce affect is assimilated into ordered theogony.
Implicit ‘anger → deity’ as transformation of inner heat into cosmic role.
Suggests a non-dual governance where even tamas/rajas expressions are subsumed under īśvara’s cosmic administration; names arise from līlā/karma-etiology (nāma-rūpa formation).
Varāha Purāṇa 21.21.2 (Prajāpati’s reflection) → 21.21.3 (Rudra’s arising)
FAQs
It preserves a Purāṇic theogonic motif: a deity’s emergence linked to a psychological-cosmic cause (anger) and an etymological explanation (Rudra from rodana), reflecting how Purāṇas integrate narrative cosmology with word-derivation traditions.
No geographic location is named in this verse; the content is cosmological and etymological rather than topographical.
No direct ethical injunction is stated; the verse primarily explains origin and nomenclature, presenting emotional states (anger, crying) as narrative causes within a cosmological framework.
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