Varaha Purana 73.45: Adhyaya 73, Shloka 45
Rudra’s Hymn: Vision of Nārāyaṇa, the Emergence of the Ādityas, and the Mutual Boon of Hari and Hara
यत् त्वयोक्तं वहस्वेति देवदेव उमापते । सोऽहं वहामि त्वां देवं मेघो भूत्वा शतं समाः ॥ ७३.४५ ॥
yat tvayoktaṁ vahasveti devadeva umāpate | so 'haṁ vahāmi tvāṁ devaṁ megho bhūtvā śataṁ samāḥ || 73.45 ||
“Oleh kerana engkau telah berfirman, ‘Pikullah (Aku)’, wahai dewa segala dewa, wahai suami Umā—maka Aku akan menanggung engkau, wahai Dewa, dengan menjadi awan selama seratus tahun.”
Unspecified (default framework: Varāha as narrator/instructor voice)
The deity’s assumption of ‘cloud-form’ functions as a cosmological upāya: Viṣṇu/Hari becomes a life-sustaining carrier (vāhana) of another deity, suggesting the Supreme’s freedom to take elemental forms (bhūta-rūpa) to uphold cosmic balance and inter-deity harmony.
Cloud as ‘carrier’ parallels yajña’s ‘vehicle’ of offerings: as oblations are borne to the gods through smoke/vāyu, so the god is borne through the sky by a transformed element (megha).
Implied māyā-śakti and īśvara-svātantrya: the Lord assumes a guṇa-made form without being bound by prakṛti; also hints at non-dual coordination of deities within one Brahmanic order.
Divine reciprocity and service: even the Supreme may ‘bear’ another deity to preserve cosmic order and concord.
Cultivate humility and seva even toward equals/superiors; see diverse divine forms as coordinated, not competing.
73.73.46-49 (cloud-form, lifting from water, creation/disappearance)
FAQs
It illustrates Purāṇic narrative technique: divine epithets and vows framed as dialogue, reflecting the textual culture of integrating Śaiva and Vaiṣṇava honorifics within a shared mythic register.
No explicit geographic toponym appears in this verse; it is primarily a narrative statement of carrying/bearing in the form of a cloud.
The verse foregrounds fidelity to one’s spoken commitment (vākyapālana): the speaker undertakes a prolonged act of support (‘bearing’) in response to a request.
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