Vamana Purana — Harihara Non-Duality, Shloka 51

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

Devanagari script

मिश्रको वर्णहीनश्च महापाशुपतस्तथा क्षणाद् भवति रुद्रेन्द्रः क्षणाच्छंभुः प्रभाकरः

Transliteration

miśrako varṇahīnaśca mahāpāśupatastathā kṣaṇād bhavati rudrendraḥ kṣaṇācchaṃbhuḥ prabhākaraḥ

Translation

他又现杂色之相，亦复现无色之相；同样又成为大帕舒帕塔（Pāśupata）。刹那之间，他成为鲁德连陀罗（Rudrendra），诸鲁德罗之主；刹那之间（又成为）商布（Śambhu），能生光辉者。

Speakers

• Narrative voice describing Śiva’s shifting epithets/forms to onlookers (Śaiva gaṇas implied by surrounding verses)

Primary Deities

• Śiva (Rudra/Śambhu/Pāśupati)

Key Themes

• Multiplicity of Śiva’s names and functions
• Pāśupata supremacy (lordship over beings)
• Transcendence of qualities (varṇa-hīna) alongside manifest qualities (miśraka)

Verse Rasa (Emotional Flavour)

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

FAQs

What does ‘Mahāpāśupata’ convey in this context?

It emphasizes Śiva’s sovereignty as Pāśupati—lord and controller of all ‘paśu’ (bound beings). In an Andhaka-related setting, it underscores Śiva’s capacity to subdue demonic or bound forces through supreme lordship.

Why pair ‘mixed-colored’ (miśraka) with ‘colorless’ (varṇahīna)?

The pairing expresses a theological paradox: the deity manifests with attributes for devotees’ perception (variegated forms), yet remains beyond attributes in ultimate reality (nirguṇa-like, here signaled by ‘colorless’).

Is ‘prabhākara’ here simply ‘sun-like,’ or a technical epithet?

It functions as an epithet highlighting radiance and power—Śiva as the source of splendor that overwhelms opponents and illuminates the cosmic order, rather than a literal identification with the sun.