Vamana Purana — Harihara Non-Duality, Shloka 51

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

Devanagari script

मिश्रको वर्णहीनश्च महापाशुपतस्तथा क्षणाद् भवति रुद्रेन्द्रः क्षणाच्छंभुः प्रभाकरः

Transliteration

miśrako varṇahīnaśca mahāpāśupatastathā kṣaṇād bhavati rudrendraḥ kṣaṇācchaṃbhuḥ prabhākaraḥ

Translation

ఆయన మిశ్రవర్ణుడుగాను, వర్ణహీనుడుగాను అయ్యెను; అలాగే మహాపాశుపతుడుగాను అయ్యెను. క్షణంలో రుద్రేంద్రుడు—రుద్రుల అధీశ్వరుడు—అవుతాడు; క్షణంలో శంభువు—ప్రభాకరుడు—అవుతాడు।

Speakers

• Narrative voice describing Śiva’s shifting epithets/forms to onlookers (Śaiva gaṇas implied by surrounding verses)

Primary Deities

• Śiva (Rudra/Śambhu/Pāśupati)

Key Themes

• Multiplicity of Śiva’s names and functions
• Pāśupata supremacy (lordship over beings)
• Transcendence of qualities (varṇa-hīna) alongside manifest qualities (miśraka)

Verse Rasa (Emotional Flavour)

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

FAQs

What does ‘Mahāpāśupata’ convey in this context?

It emphasizes Śiva’s sovereignty as Pāśupati—lord and controller of all ‘paśu’ (bound beings). In an Andhaka-related setting, it underscores Śiva’s capacity to subdue demonic or bound forces through supreme lordship.

Why pair ‘mixed-colored’ (miśraka) with ‘colorless’ (varṇahīna)?

The pairing expresses a theological paradox: the deity manifests with attributes for devotees’ perception (variegated forms), yet remains beyond attributes in ultimate reality (nirguṇa-like, here signaled by ‘colorless’).

Is ‘prabhākara’ here simply ‘sun-like,’ or a technical epithet?

It functions as an epithet highlighting radiance and power—Śiva as the source of splendor that overwhelms opponents and illuminates the cosmic order, rather than a literal identification with the sun.