Varaha Purana 4.5: Adhyaya 4, Shloka 5
On Nārāyaṇa’s Ten Avatāras and Eightfold Manifestations, and the Account of King Aśvaśirā
Pūrva Bhāga · Cosmological Doctrines (Sṛṣṭi–Sthiti framework)
ब्रह्मा भगवतो मूर्त्या रजसस्तमसस्तथा । याभिः संस्थाप्यते विश्वं स्थितौ संचाल्यते च ह ॥ ४.५ ॥
brahmā bhagavato mūrtyā rajasas tamasas tathā | yābhiḥ saṃsthāpyate viśvaṃ sthitau saṃcālyate ca ha || 4.5 ||
brahmA bhagavato mUrtyA rajasastamasastathA | yAbhiH saMsthApyate vishvaM sthitau saMchAlyate cha ha || 4.5 ||
พระพรหมา—พร้อมด้วยมูรติของพระภควานที่สัมพันธ์กับรชัสและตมัส—ด้วยมูรติเหล่านั้นจักรวาลจึงถูกสถาปนา และในกาลแห่งสถิติ (การทรงไว้) ก็ยังถูกขับเคลื่อนด้วย
Sandhi Notes
- रजसस्तमसस्तथा = रजसः + तमसः + तथा (विसर्ग-सन्धि: ः + त → स् + त)
Varāha
Studious, absorbing cosmology
How do guṇas and divine agencies cooperate in the establishment and operation of the universe?
The universe’s establishment and dynamism are mediated through guṇa-associated divine embodiments and delegated cosmic roles (e.g., Brahmā).
Interpret change and activity as guṇa-driven; cultivate discernment (viveka) to not mistake functional agencies for the ultimate source.
Continues cosmological explanation to Bhū about divine functions through guṇa-associated embodiments and Brahmā’s role.
Cosmic administration is framed as the Lord’s mūrtis operating through guṇas; Brahmā functions as an empowered agent within that divine embodiment-network, establishing and activating the cosmos.
Rajas/tamas as operative 'powers' that set creation in motion—like ritual energies that initiate and regulate action; the Lord as the underlying yajamāna whose śaktis perform functions.
Guṇa-theory as explanatory overlay on the one Lord: functional plurality without ultimate division; hints at upādhi-based manifestation (sattva/rajas/tamas) while the supreme remains beyond.
4.4.6-4.4.7 (elemental mūrtis; kṣetrajña)
FAQs
It reflects a common Purāṇic synthesis in which cosmic functions are described through both personal divine agency (bhagavat) and Sāṃkhya-style guṇas (rajas, tamas), illustrating how early medieval Sanskrit literature integrated philosophical vocabulary into cosmological narration.
No geographic location is named in this verse; it is primarily cosmological and doctrinal.
The verse does not present a direct ethical injunction; its philosophical instruction is explanatory—framing cosmic order as established and dynamically sustained through divine manifestations associated with the guṇas.
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