Vamana Purana — Harihara Non-Duality, Shloka 52

Harihara Non-Duality and the Revelation of Sadasiva to the Ganas

Devanagari script

क्षणार्द्धाच्छङ्करो विष्णुः क्षणाच्छर्वः पितामहः ततस्तदद्भुततमं दृष्ट्वा शैवादयो गणाः

Transliteration

kṣaṇārddhācchaṅkaro viṣṇuḥ kṣaṇāccharvaḥ pitāmahaḥ tatastadadbhutatamaṃ dṛṣṭvā śaivādayo gaṇāḥ

Translation

Dalam setengah sekelip mata Śaṅkara menjadi Viṣṇu; dalam sekelip mata Śarva menjadi Pitāmaha (Brahmā). Lalu, setelah menyaksikan penampakan yang paling menakjubkan itu, para gaṇa Śaiva dan yang lain-lain…

Speakers

• Narrative voice describing what the assembled gaṇas witness

Primary Deities

• Śiva (Śaṅkara/Śarva)
• Viṣṇu
• Brahmā (Pitāmaha)

Key Themes

• Śaiva–Vaiṣṇava unity / non-sectarian identity statements
• Supremacy through encompassing other deities
• Wonder (adbhuta) as a narrative device
• Gaṇas as witnesses to theophany

Verse Rasa (Emotional Flavour)

{ "primaryRasa": "adbhuta", "secondaryRasa": "shanta", "rasaIntensity": 0, "emotionalArcPosition": "", "moodDescriptors": [] }

FAQs

Does ‘Śaṅkara became Viṣṇu’ imply literal identity or a temporary manifestation?

In Purāṇic idiom it can function both ways: (1) as a theophanic display where one deity assumes another’s form, and (2) as a theological claim of underlying unity—one supreme reality appearing as multiple deities for cosmic functions.

Why mention Brahmā as ‘Pitāmaha’ here?

‘Pitāmaha’ is a reverential title emphasizing Brahmā’s role as progenitor. The verse heightens the marvel by stating that Śiva’s manifestation can encompass even the creator-function associated with Brahmā.

Who are the ‘Śaivādayo gaṇāḥ,’ and what is their narrative role?

They are Śiva-aligned hosts (gaṇas) and allied groups present as witnesses. Their astonishment validates the extraordinary nature of the event and sets up subsequent reactions or actions in the Andhaka-vadha narrative.