Varaha Purana 21.77 — Adhyaya 21, Shloka 77
The Disruption of Dakṣa’s Sacrifice, the Hari–Hara Conflict, and the Establishment of Rudra’s Sacrificial Share
अतः पशुपतिर्नाम मम लोके भविष्यति । ये मां यजन्ति तेषां स्याद् दीक्षा पाशुपती भवेत् ॥ २१.७८ ॥
ataḥ paśupatir nāma mama loke bhaviṣyati | ye māṃ yajanti teṣāṃ syād dīkṣā pāśupatī bhavet || 21.78 ||
เพราะเหตุนั้น ในโลกของเรา นามว่า “ปศุปติ” จักบังเกิดขึ้น; ผู้ใดบูชาเรา ผู้นั้นจักได้รับพิธีทีกษา และทีกษานั้นคือทีกษาแบบปาศุปตะ
Varāha
Varaha Avatara Context: {"is_varaha_focus":true,"aspect_highlighted":"None","boar_form_detail":"None","earth_interaction":"None"}
Bhu Devi Dialogue: {"is_dialogue":true,"speaker_role":"instructor","bhu_devi_state":"curious, seeking clarity on names/rites (implied)","key_question":"How do divine epithets and sectarian rites (dīkṣā) arise, and what is the efficacy of worship tied to such identifiers?"}
Mathura Mandala: {"is_mathura_related":false,"specific_site":"None","parikrama_context":"None","krishna_connection":"None"}
Dharma Shastra: {"has_dharma_rule":true,"topic":"None","instruction_summary":"Worship of the Lord under the epithet ‘Paśupati’ is linked with a formal dīkṣā (initiation) designated ‘Pāśupata’.","karmic_consequence":"Properly undertaken worship/initiatory discipline yields religious qualification and access to the deity’s ‘loka’; neglect implies loss of that specific adhikāra (eligibility)."}
Vrata Mahatmya: {"has_vrata":false,"vrata_name":"None","tithi_month":"None","promised_fruit":"None"}
Cosmic Boar Symbolism: {"has_symbolism":true,"symbolic_interpretation":"The verse encodes a Purāṇic model where cosmic lordship expresses itself through names (nāma) and rites (dīkṣā), mapping metaphysical authority into ritual institutions; ‘Paśupati’ signifies governance of the bound (paśu) and the possibility of release through consecrated discipline.","yajna_varaha_imagery":"Dīkṣā as ritual ‘rebirth’ into yajña-order; Paśupati as the presiding lord over paśu (creatures/sacrificial victims), transforming ‘bondage’ into ‘offering’ through initiation.","vedantic_connection":"Name-and-form (nāma-rūpa) as pedagogical upāya: the one Lord is approached via sanctioned forms; initiation marks adhikāra for sādhanā while ultimate reality remains non-dual/parama."}
Philosophical Teaching: {"has_teaching":true,"teaching_type":"ritual theology","core_concept":"Divine accessibility is mediated through recognized epithets and disciplined entry (dīkṣā), not merely casual devotion.","practical_application":"Seek qualified instruction for mantra/rite; treat worship as a vowed discipline with ethical restraints, not as a one-time act."}
Subject Matter: ["Theology (sectarian identifiers)","Ritual practice","Initiation (dīkṣā)","Religious nomenclature in Purāṇic literature"]
Primary Rasa: śānta
Secondary Rasa: adbhuta
Type: ritual/cultic sphere (loka as religious domain)
Related Themes: Nearby narrative on Rudra/Brahmā establishing names and social-religious order
Visual Art Cues: {"scene_description":"Varāha declaring the emergence of the epithet ‘Paśupati’ and the institution of Pāśupata initiation for worshippers.","item_prompts":["Varāha speaking","ritual implements (kalaśa, kuśa, water pot)","initiate figure receiving blessing","symbolic noose (pāśa) subtly shown to indicate paśu-bondage","temple/altar backdrop"],"kerala_mural_prompt":"Kerala mural: formal initiation tableau, Varāha as presiding deity, bright ritual reds/ochres, attendants holding kalaśa and lamps.","tanjore_prompt":"Tanjore: gold haloed Varāha, embossed ritual vessels, initiate kneeling, ornate arch (prabhāvali).","mysore_prompt":"Mysore: elegant consecration scene, fine jewelry, soft palette, clear depiction of dīkṣā gesture (sprinkling water/hand on head).","pahari_prompt":"Pahari: small-scale initiation in a courtyard, delicate lines, symbolic pāśa motif, emphasis on narrative intimacy."}
Audio Atmosphere: {"recitation_mood":"formal, liturgical","suggested_raga":"Bhairav","pace":"medium","voice_tone":"clear, priestly, instructive"}
FAQs
It reflects Purāṇic recognition of the epithet “Paśupati” and references a distinct initiation (dīkṣā) associated with the Pāśupata tradition, indicating the textual visibility of Śaiva ritual lineages within broader Purāṇic discourse.
No specific geographic location is named in this verse; it speaks generally of “mama loke” (“in my realm/world”) rather than a place identifiable with a historical site.
The verse presents a normative linkage between worship (yajana) and disciplined affiliation through initiation (dīkṣā), emphasizing formal commitment as the framework for devotional practice.
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