Vamana Purana — Harihara Non-Duality, Shloka 41

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

Devanagari script

न तस्य सदृशो लोके विद्यते सचराचरे श्वेतमूर्तिः स भगवान् पीतो रक्तो ऽञ्जनप्रभः

Transliteration

na tasya sadṛśo loke vidyate sacarācare śvetamūrtiḥ sa bhagavān pīto rakto 'ñjanaprabhaḥ

Translation

在此世间——无论动者或不动者——皆无与他等同者。那位世尊显现为白色之形；亦现黄色、赤色；并且也现如安阇那（kohl）般幽黑而光辉之相。

Speakers

• (Implied) Narrator/teacher voice within the Saromahatmya section
• describing Sadāśiva’s incomparable nature (context continues into the next verses).

Primary Deities

• Sadāśiva
• Śiva (Śaṅkara)

Key Themes

• Supremacy of Sadāśiva
• Many-formed divinity (mūrti-bheda)
• Theology of divine manifestations
• Transcendence over all beings (cara-acara)

Verse Rasa (Emotional Flavour)

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

FAQs

Why are multiple colors (white, yellow, red, dark/añjana-like) attributed to Sadāśiva in a single verse?

The verse compresses a doctrinal idea: the supreme deity is one yet manifests in multiple ‘mūrtis’ or modes. The colors function as markers of distinct cosmic operations and/or guṇic modalities, without implying multiple competing gods—rather, a single Sadāśiva whose manifestations pervade the whole cosmos.

What does ‘sacarācare’ add to the claim of incomparability?

By explicitly including both moving beings (animals, humans, gods) and unmoving entities (plants, mountains, fixed realms), the text asserts that no category of existence provides an equal—Sadāśiva is beyond all ontological classes within the world.

Does ‘añjanaprabha’ mean ‘black’ in a negative sense?

No. ‘Añjana’ (collyrium) is used poetically for a deep, lustrous darkness—an aesthetic radiance. It indicates brilliance and intensity, not impurity.