Varaha Purana 2.46: Adhyaya 2, Shloka 46
Cosmogony and the Ninefold Creation: Rudra’s Origin and the Prelude to the Sāvitrī-Veda Narrative
Pūrva Bhāga · Cosmogonic Genealogies (Dakṣa-kanyā-prasūti)
देवाश्च दानवाश्चैव गन्धर्वोरगपक्षिणः । सर्वे दक्षस्य कन्यासु जाताः परमधार्मिकाः ॥ २.४५ ॥
devāś ca dānavāś caiva gandharvoragapakṣiṇaḥ | sarve dakṣasya kanyāsu jātāḥ paramadhārmikāḥ || 2.45 ||
devAshcha dAnavAshchaiva gandharvoragapakShiNaH | sarve dakShasya kanyAsu jAtAH paramadhArmikAH || 2.45 ||
เหล่าเทวะและทานวะ ตลอดจนคนธรรพ์ นาค และนกทั้งหลาย—ล้วนบังเกิดจากธิดาของทักษะ และถูกกล่าวว่าเป็นผู้ตั้งมั่นในธรรมอย่างยิ่ง.
Sandhi Notes
- देवाश्च → देवाः + च
- दानवाश्चैव → दानवाः + च + एव
Varāha
Dharma is not confined to one realm; all beings arise within a structured moral-causal network (genealogy and guṇa/karma).
Practice non-arrogance and ecological/creaturely responsibility by viewing all beings as participants in a shared dharmic cosmos.
The verse universalizes dharma: not merely human law but a cosmic norm pervading all species and realms, consistent with Varāha’s role as stabilizer of the earth and its orders.
Dharma as expression of īśvara-niyati (divine order) across nāma-rūpa; ethical pluralism within unity—many natures, one sustaining law.
Even diverse classes of beings (devas, dānavas, gandharvas, nāgas, birds) are situated within a dharmic genealogy—born of Dakṣa’s daughters—implying that svabhāva and duty arise within an ordered moral cosmos.
Recognizing dharmic placement supports harmony among beings; denying it fosters adharmic conflict and cosmic imbalance.
Varāha Purāṇa: Dakṣa lineage continuation in subsequent verses (contextual)
FAQs
It reflects a common Purāṇic strategy of organizing cosmology through genealogies, linking diverse classes of beings to a shared ancestral framework (Dakṣa’s lineage) for narrative coherence and cultural memory.
No specific geographic location is named in this verse; it is primarily genealogical and cosmological rather than topographical.
The verse associates cosmic order with dharma by describing these beings as “paramadhārmika,” presenting righteousness as an organizing ideal within the created world.
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