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Shloka 19

एकार्णव-सृष्टिक्रमः, ब्रह्म-विष्णु-परस्परप्रवेशः, शिवस्य आगमनं च

सविस्मयं वचः श्रुत्वा ब्रह्मणो लोकतन्त्रिणः अनुज्ञातश् च ते नाथ वैकुण्ठो विश्वसंभवः

savismayaṃ vacaḥ śrutvā brahmaṇo lokatantriṇaḥ anujñātaś ca te nātha vaikuṇṭho viśvasaṃbhavaḥ

لما سمع فايكونثا—الربّ، منبع الكون—كلامَ براهما العجيب، وهو مُنظِّم نظام العالم، منح هو أيضًا موافقته، يا مولاي.

स-विस्मयम् (sa-vismayam)with amazement, wondrously
स-विस्मयम् (sa-vismayam):
वचः (vacaḥ)words, speech
वचः (vacaḥ):
श्रुत्वा (śrutvā)having heard
श्रुत्वा (śrutvā):
ब्रह्मणः (brahmaṇaḥ)of Brahmā
ब्रह्मणः (brahmaṇaḥ):
लोक-तन्त्रिणः (loka-tantriṇaḥ)of the one who administers the cosmic order/world-system
लोक-तन्त्रिणः (loka-tantriṇaḥ):
अनुज्ञातः (anujñātaḥ)approved, assented, permitted
अनुज्ञातः (anujñātaḥ):
च (ca)and
च (ca):
ते (te)O you/your (vocative context)
ते (te):
नाथ (nātha)O Lord/Master
नाथ (nātha):
वैकुण्ठः (vaikuṇṭhaḥ)Vaikuṇṭha (Vishnu as the transcendent Lord)
वैकुण्ठः (vaikuṇṭhaḥ):
विश्व-संभवः (viśva-saṁbhavaḥ)origin/source of the universe
विश्व-संभवः (viśva-saṁbhavaḥ):

Suta (narrating the internal episode involving Brahma and Vaikuntha/Vishnu)

B
Brahma
V
Vishnu (Vaikuntha)

FAQs

It shows that major cosmic actions proceed with divine sanction within dharmic order—Brahmā’s governance and Vaikuṇṭha’s assent frame the universe as a regulated field where Linga-upāsanā becomes an authorized means for the paśu (soul) to approach Pati (Śiva).

Indirectly, it points to a hierarchy of powers: even the world-administration (lokatantra) and Vaikuṇṭha’s cosmic role operate within a higher metaphysical reality. In Śaiva Siddhānta terms, Pati (Śiva) remains the transcendent Lord who ultimately grants liberation beyond the regulated cosmos.

No specific rite is prescribed in this line; the takeaway is the principle of anujñā (divine permission/authorization), which underlies proper puja-vidhi and disciplined sādhana—especially in Pāśupata-oriented practice where actions are aligned to cosmic order and the Lord’s sanction.