Varaha Purana 136.23: Adhyaya 136, Shloka 23
A Sūtra-like Manual of Expiations for Ritual Transgressions
त्वं वैशाख्यं वियोगं च त्वं योनिस्त्वं परायणम् ॥ त्वमुग्रदेवदेवादिस्त्वं साम त्वं तथा दिशः
tvaṃ vaiśākhyaṃ viyogaṃ ca tvaṃ yonis tvaṃ parāyaṇam || tvam ugradevadevādīs tvaṃ sāma tvaṃ tathā diśaḥ
Engkau adalah Vaiśākhya dan juga perpisahan; Engkau ialah yoni, rahim-sumber, dan Engkau juga tempat bersandar yang tertinggi. Engkau ialah Ugra, permulaan para dewa dan makhluk ilahi; Engkau ialah nyanyian Sāman, dan demikian juga segala arah.
Varāha (default framework)
A litany of identifications (directions, Sāman, source-womb, refuge) casts Rudra as pervading cosmic and Vedic structures; Varāha’s theology here is integrative—recognizing Rudra’s immanence while steering him back to functional harmony for yajña and cosmos.
‘Sāman’ explicitly ties Rudra to Vedic chant-power; ‘diśaḥ’ to ritual space-orientation; ‘parāyaṇam’ to the rite’s ultimate support—Rudra as embedded in yajña’s sound and geometry.
Immanence doctrine: the divine as present in nāma-rūpa (directions, chants, separations) while also being the ultimate resort; suggests a non-dual flavor where multiplicity is divine manifestation.
The divine pervades opposites (union/separation) and structures (space, chant); recognizing this dissolves narrow identity and restores steadiness.
Contemplate sacred sound (Sāman/mantra) and sacred space (directions/mandala) as supports for recollection and composure.
Builds on 136.24’s reminder of Rudra’s true nature
FAQs
It demonstrates Purāṇic assimilation of Vedic elements (Sāman) and cosmological structuring (directions), typical of encyclopedic Purāṇa style.
The verse mentions diśaḥ (directions) as a cosmological category, not a specific named location.
By enumerating identities (source, refuge, cosmic order), it encourages a perspective of integrated responsibility rather than disorientation.
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