Varaha Purana 72.12: Adhyaya 72, Shloka 12
Instruction on the Unity of the Triad
Brahmā-Viṣṇu-Rudra
Pūrva Bhāga · Nāmamahimā and Brahman-identification (theological-philosophical passage)
नारायणः शिवो विष्णुः शङ्करः पुरुषोत्तमः । एतैस्तु नामभिर्ब्रह्म परं प्रोक्तं सनातनम् । तं च चिन्तामयं योगं प्रवदन्ति मनीषिणः ॥ ७२.१२ ॥
nārāyaṇaḥ śivo viṣṇuḥ śaṅkaraḥ puruṣottamaḥ | etais tu nāmabhir brahma paraṁ proktaṁ sanātanam | taṁ ca cintāmayaṁ yogaṁ pravadanti manīṣiṇaḥ || 72.12 ||
nArAyaNaH shivo viShNuH shaMkara puruShottamaH | etaistu nAmabhirbrahma paraM proktaM sanAtanam | taM cha chintAmayaM yogaM pravadanti manIShiNaH || 72.12 ||
On jest Narajana, Śiwa, Wisznu, Śankara, Najwyższa Osoba. Tymi imionami określa się wieczny najwyższy Brahman; a mędrcy opisują tę rzeczywistość jako jogę składającą się z kontemplacyjnej świadomości.
Sandhi Notes
- नामभिर्ब्रह्म = नामभिः + ब्रह्म (visarga sandhi)
Varāha
Curious
How can the one eternal supreme Brahman be rightly understood when spoken of by multiple divine names, and what is the contemplative yoga by which it is realized?
Many divine epithets denote one eternal supreme Brahman; the wise characterize its realization as contemplative yoga (cintā-maya-yoga).
Use inclusive theonyms as supports for meditation; stabilize attention on the one referent beyond sectarian labels.
The verse advances a Purāṇic non-sectarian Vedāntic move: diverse theonyms (Nārāyaṇa/Viṣṇu and Śiva/Śaṅkara) are treated as pointers (vācaka) to one nirguṇa/para reality; ‘yoga’ is framed as sustained contemplative awareness (cintā) that unifies name-form plurality into Brahman-realization.
Name-aspect equivalence functions like ritual ‘one fire, many offerings’: many names are oblations, the single Brahman is the fire; ‘cintā-maya yoga’ is the inner yajña where attention replaces external implements.
Supports abheda at the level of paramārtha: nāma-rūpa are pedagogical upāyas; realization is through dhyāna/jñāna-yoga rather than sectarian bheda.
Varāha Purāṇa 72.72.13-16 (Om, mantra, triadic unity, and consequence of bias)
FAQs
It reflects a Purāṇic strategy of harmonizing major divine epithets (Vaiṣṇava and Śaiva) by presenting them as names for the same supreme Brahman, illustrating sectarian integration within classical Sanskrit literature.
No geographic location is mentioned in this verse; it is primarily a theological-philosophical statement about naming and the supreme principle.
The verse emphasizes contemplative discipline (cintāmaya-yoga) and philosophical discernment: the wise approach the supreme reality through reflective awareness rather than through divisive naming.
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