Varaha Purana 21.72: Adhyaya 21, Shloka 72
The Disruption of Dakṣa’s Sacrifice, the Hari-Hara Conflict, and the Establishment of Rudra’s Sacrificial Share
Pūrva Bhāga · Stuti and Theological Address (Śiva-epithets within Purāṇic dialogue frame)
भव शर्व महादेव पिनाकिन् रुद्र ते हर । नताः स्म सर्वे विश्वेश त्राहि नः परमेश्वर ॥ २१.७३ ॥
bhava śarva mahādeva pinākin rudra te hara | natāḥ sma sarve viśveśa trāhi naḥ parameśvara || 21.73 ||
bhava sharva mahAdeva pinAkin rudra te hara | natAH sma sarve vishvesha trAhi naH parameshvara || 21.73 ||
ഹേ ഭവ, ശർവ, മഹാദേവ, പിനാകി, രുദ്ര, ഹര! ഹേ വിശ്വേശ്വരാ, ഞങ്ങൾ എല്ലാവരും നമസ്കരിക്കുന്നു; ഹേ പരമേശ്വരാ, ഞങ്ങളെ രക്ഷിക്കണമേ।
Sandhi Notes
- विश्वेश = विश्व-ईश
- परमेश्वर = परम-ईश्वर
Supplicatory, seeking protection amid cosmic uncertainty
Will you, the Supreme Lord addressed by many names, protect us?
Śaraṇāgati (taking refuge) through praise and surrender to the one ‘Viśveśa/Parameśvara’ addressed by multiple epithets.
Use nāma-saṅkīrtana and praṇāma as daily refuge-practice; cultivate non-hostility across devotional vocabularies.
The verse models Purāṇic inclusivism: the ‘Supreme Lord’ is praised through Śaiva epithets, implying a single sovereignty behind sectarian name-forms—useful for reading Varāha Purāṇa’s shared mythic cycles.
The ‘many-named Lord’ motif can be read as the ritual principle receiving diverse invocations.
Name-and-form plurality (nāma-rūpa) points to one īśvara; devotion (praṇāma) becomes a unifying sādhanā beyond denominational labels.
Varāha Purāṇa 21.21.73 (Śaiva epithets in a protection-prayer)
FAQs
It illustrates a common Purāṇic literary feature: a compact stuti (praise formula) using multiple epithets to identify a deity across regional and sectarian naming traditions, reflecting the interwoven theological vocabulary of early medieval Sanskrit literature.
No geographic location is named in this verse; it is primarily a devotional address (stuti) rather than a site-description.
The verse models humility and supplication—an ethical posture of acknowledging human vulnerability and seeking protection through reverential speech rather than asserting dominance or entitlement.
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