Shiva Purana — Rudra Samhita, Shloka 46
विष्णु-ब्रह्म-विवाद-वर्णनम्
Description of the Viṣṇu–Brahmā Dispute and Brahmā’s Confusion
एवं मम हरेश्चासीत्संगरो रोमहर्षणः । प्रलयार्णवमध्ये तु रजसा बद्धवैरयोः
evaṃ mama hareścāsītsaṃgaro romaharṣaṇaḥ | pralayārṇavamadhye tu rajasā baddhavairayoḥ
अशा रीतीने माझा आणि हरिचा रोमहर्षक संग्राम झाला—प्रलय-सागराच्या मध्यभागी—जिथे रजोगुणाच्या वेगाने आम्ही दोघेही परस्पर वैरात बांधले गेलो होतो.
Brahmā (narrating the creation-era conflict to the sages via Sūta’s frame narration)
Tattva Level: pasha
Sthala Purana: The narrative explicitly locates the dispute in pralaya-waters and diagnoses its cause as rajas-guṇa binding both parties into enmity—an ethical-metaphysical preface to Śiva’s revelatory intervention.
Significance: Contemplative takeaway: guṇa-driven agitation (rajas) is a form of pāśa (bondage) producing conflict; pilgrimage/śiva-bhakti aims at guṇa-śānti and clarity (sattva) receptive to grace.
Cosmic Event: pralaya (ocean of dissolution) explicitly mentioned
FAQs
It highlights that even exalted cosmic powers can be driven into conflict when consciousness is colored by rajas; Shaiva teaching points beyond guṇa-bound rivalry toward Shiva (Pati) as the transcendent principle who grants peace and liberation.
The narrative prepares for the revelation that the highest truth is not attained through egoic struggle but through recognizing Shiva’s supreme reality—often disclosed in the Purana through the Linga as the sign of the limitless, and through Saguna Shiva as the gracious Lord who resolves cosmic contention.
Cultivate guṇa-śānti by japa of the Pañcākṣarī (“Om Namaḥ Śivāya”) and steadying the mind; this counters rajasic agitation and turns devotion toward Shiva as the liberator from bondage (pāśa).