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Varaha Purana 33.13: Adhyaya 33, Shloka 13

The Origin of Rudra, the Disruption of Dakṣa’s Sacrifice, and the Establishment of Paśupati

रुद्र उवाच । सृष्टः पूर्वं भवताऽहं न चेमे कस्मान्न भागं परिकल्पयन्ति । यज्ञोद्भवं तेन रुषा मयेमे हृतज्ञानाः विकृताः देवदेव ॥ ३३.१३ ॥

Recitation with translationVaraha Purana 33.13

rudra uvāca | sṛṣṭaḥ pūrvaṃ bhavatā’ham na ceme kasmān na bhāgaṃ parikalpayanti | yajñodbhavaṃ tena ruṣā mayeme hṛtajñānā vikṛtā devadeva || 33.13 ||

രുദ്രൻ പറഞ്ഞു— “എന്നെ നിങ്ങൾ ആദ്യം സൃഷ്ടിച്ചു; എങ്കിൽ ഇവർ എനിക്ക് പങ്ക് എന്തുകൊണ്ട് നിശ്ചയിക്കുന്നില്ല? യജ്ഞത്തിൽ നിന്നുയർന്ന ആ കാരണത്താൽ ഞാൻ ക്രുദ്ധനായി; ഹേ ദേവദേവാ, ഇവർ ജ്ഞാനം നഷ്ടപ്പെട്ട് പെരുമാറ്റത്തിൽ വികൃതരായി.”

rudraḥRudra
rudraḥ:
Karta (कर्ता/Subject)
TypeNoun
Rootrudra (प्रातिपदिक)
FormPuṃliṅga, Prathamā, Ekavacana
uvācasaid
uvāca:
Kriyā (क्रिया/Action)
TypeVerb
Root√vac (धातु)
FormLiṭ-lakāra (perfect), Prathama-puruṣa, Ekavacana; parasmaipada
sṛṣṭaḥcreated
sṛṣṭaḥ:
Karta (कर्ता; participle agreeing with aham)
TypeVerb
Root√sṛj (धातु)
FormKta-participle (क्त), Puṃliṅga, Prathamā, Ekavacana; passive sense ‘created’
pūrvamformerly, earlier
pūrvam:
Kāla (काल/Time)
TypeIndeclinable
Rootpūrva (प्रातिपदिक)
FormKāla-avyaya (temporal adverb)
bhavatāby you (sir)
bhavatā:
Kartṛ (कर्ता in passive / Agent-instrument)
TypeNoun
Rootbhavat (सर्वनाम-प्रातिपदिक)
FormPuṃliṅga, Tṛtīyā, Ekavacana; honorific pronoun ‘by you’
ahamI
aham:
Karta (कर्ता/Subject)
TypeNoun
Rootasmad (सर्वनाम-प्रातिपदिक)
FormPuṃliṅga, Prathamā, Ekavacana; 1st person pronoun
nanot
na:
Pratiṣedha (निषेध)
TypeIndeclinable
Rootna (अव्यय)
FormNiṣedha-nipāta (negation particle)
caand
ca:
Sambandha (connector)
TypeIndeclinable
Rootca (अव्यय)
FormSamuccaya-nipāta (conjunction)
imethese (people/gods)
ime:
Karta (कर्ता/Subject)
TypeNoun
Rootidam (सर्वनाम-प्रातिपदिक)
FormPuṃliṅga, Prathamā, Bahuvacana; demonstrative pronoun
kasmātwhy
kasmāt:
Hetu (हेतु/Cause)
TypeNoun
Rootkim (सर्वनाम-प्रातिपदिक)
FormPuṃliṅga/Napuṃsaka, Pañcamī, Ekavacana; interrogative; used adverbially ‘why/from what reason’
nanot
na:
Pratiṣedha (निषेध)
TypeIndeclinable
Rootna (अव्यय)
FormNiṣedha-nipāta (negation)
bhāgamshare, portion
bhāgam:
Karma (कर्म/Object)
TypeNoun
Rootbhāga (प्रातिपदिक)
FormPuṃliṅga, Dvitīyā, Ekavacana
parikalpayantiassign, allot
parikalpayanti:
Kriyā (क्रिया/Action)
TypeVerb
Rootpari-√kḷp (धातु)
FormLaṭ-lakāra (present), Prathama-puruṣa, Bahuvacana; parasmaipada
yajña-udbhavamarising from the sacrifice
yajña-udbhavam:
Viśeṣaṇa of bhāgam (कर्म-विशेषण)
TypeAdjective
Rootyajña (प्रातिपदिक) + udbhava (प्रातिपदिक)
FormPuṃliṅga, Dvitīyā, Ekavacana; tatpuruṣa: ‘yajñāt udbhavaḥ’ (arising from sacrifice) used adjectivally (to bhāgam implied)
tenatherefore, by that
tena:
Hetu/Karaṇa (हेतु/करण)
TypeNoun
Roottad (सर्वनाम-प्रातिपदिक)
FormPuṃliṅga/Napuṃsaka, Tṛtīyā, Ekavacana; instrumental ‘therefore/by that’
ruṣāwith anger
ruṣā:
Karaṇa (करण/Instrument, manner)
TypeNoun
Rootruṣ (प्रातिपदिक)
FormStrīliṅga, Tṛtīyā, Ekavacana
mayāby me
mayā:
Kartṛ (कर्ता in passive / Agent-instrument)
TypeNoun
Rootasmad (सर्वनाम-प्रातिपदिक)
FormPuṃliṅga, Tṛtīyā, Ekavacana; 1st person instrumental
imethese
ime:
Karta (कर्ता/Subject)
TypeNoun
Rootidam (सर्वनाम-प्रातिपदिक)
FormPuṃliṅga, Prathamā, Bahuvacana
hṛta-jñānāḥdeprived of knowledge
hṛta-jñānāḥ:
Viśeṣaṇa of ime (कर्तृ-विशेषण)
TypeAdjective
Roothṛta (कृदन्त; √hṛ ‘to take away’) + jñāna (प्रातिपदिक)
FormPuṃliṅga, Prathamā, Bahuvacana; tatpuruṣa: ‘hṛtaṃ jñānaṃ yeṣām’ (whose knowledge is taken away)
vikṛtāḥdistorted, perverted
vikṛtāḥ:
Viśeṣaṇa of ime (कर्तृ-विशेषण)
TypeAdjective
Rootvikṛta (कृदन्त; vi-√kṛ)
FormPuṃliṅga, Prathamā, Bahuvacana; kta-participle used adjectivally
deva-devaO God of gods
deva-deva:
Sambodhana (सम्बोधन)
TypeNoun
Rootdeva (प्रातिपदिक) + deva (प्रातिपदिक)
FormPuṃliṅga, Sambodhana, Ekavacana; tatpuruṣa: ‘devānāṃ devaḥ’

Rudra

C
Classical Literature
P
Purāṇic Narrative
S
Sanskrit Philology
R
Ritual Studies

FAQs

It reflects a recurring Purāṇic motif: disputes over “bhāga” (ritual shares) within yajña narratives, used to frame questions of authority, precedence, and the ethical consequences of exclusion in ritual-social order.

No geographic location is specified in this verse; the content is primarily mythic-ritual and interpersonal (Rudra addressing a supreme deity).

The verse foregrounds the ethical risk of exclusion and disrespect (denial of a rightful share) leading to anger and disorder; it also critiques “hṛtajñāna” (loss of discernment) as a cause of distorted conduct.

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