Varaha Purana 21.11: Adhyaya 21, Shloka 11
The Disruption of Dakṣa’s Sacrifice, the Hari-Hara Conflict, and the Establishment of Rudra’s Sacrificial Share
Pūrva Bhāga · Dakṣa–Sati Narrative (Genealogy and Ritual Context)
सा च दाक्षायणी देवी पुनर्भूता नृपोत्तम । ततो दक्षः प्रहृष्टात्मा दौहित्रान् स्वान् स वृद्धिकृत् । दृष्ट्वा यज्ञम् अथारेभे प्रीणनाय प्रजापतिः ॥ २१.१२ ॥
sā ca dākṣāyaṇī devī punarbhūtā nṛpottama | tato dakṣaḥ prahṛṣṭātmā dauhitrān svān sa vṛddhikṛt | dṛṣṭvā yajñam athārebhe prīṇanāya prajāpatiḥ || 21.12 ||
sA cha dAkShAyaNI devI punarbhUtA nRRipottama | tato dakShaH prahRRiShTAtmA dauhitrAn svAn sa vRRiddhikRRit | dRRiShTvA yaj~namathArebhe prINanAya prajApatiH || 21.12 ||
At ang diyosang si Dakṣāyaṇī ay muling isinilang, O pinakamainam sa mga hari. Pagkaraan, si Dakṣa, na nagalak ang loob, nang makita ang sarili niyang mga apo at maging tagapagpalago ng kanilang pagdami, ay nagsimula ng isang yajña, ang Prajāpati na nagnanais magbigay-kasiyahan.
Sandhi Notes
- nṛpottama = nṛpa + uttama
- prahṛṣṭātmā (bahuvrīhi)
- ārebhe is liṭ of ā-rabh
- prīṇanāya = purpose dative
Varāha
Ritual action (yajña) functions as a stabilizer of cosmic-social continuity, linking rebirth, progeny, and divine satisfaction.
Treat communal rites and offerings as duties that sustain collective well-being; align personal joy (prahṛṣṭa) with dharmic action rather than mere possession.
Genealogical restoration (Dakṣāyaṇī reborn) culminates in Dakṣa’s initiation of yajña as a culture-bearing act meant to ‘satisfy’ (prīṇana) the divine/ritual community.
Properly undertaken yajña sustains progeny, social order, and divine satisfaction; neglect of yajña implies decline of prajā and ritual harmony (implied, not stated).
Varāha Purāṇa: surrounding Dakṣa-yajña narrative sequence (chapter context)
FAQs
It reflects a common Purāṇic narrative pattern linking lineage (rebirth and descendants) with ritual legitimacy, presenting yajña as a central cultural institution managed by Prajāpati figures such as Dakṣa.
No specific geographic site is named in this verse; the focus is genealogical and ritual rather than topographical.
Implicitly, the verse frames social continuity (family lineage) and public ritual action (yajña) as means of maintaining order and communal well-being, without prescribing sectarian superiority.
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