Shloka 66

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

Devanagari script

भवानहं च स्तोत्रेण उपतिष्ठाव गोध्वजम् ततः क्रुद्धो ऽम्बुजाभाक्षं ब्रह्मा प्रोवाच केशवम्

Transliteration

bhavānahaṃ ca stotreṇa upatiṣṭhāva godhvajam tataḥ kruddho 'mbujābhākṣaṃ brahmā provāca keśavam

Translation

«أنا وأنتَ، بترتيلةِ تسبيح، وقفنا في حضرةِ ربِّ الرايةِ ذاتِ الثور (شيفا) وقوفَ الخاشعين. ثم إنّ براهما، وقد اشتدّ غضبه، خاطب كيشافا (فيشنو) ذا العينين كاللوتس.»

Word by Word

• bhavān: you

• aham: I

• ca: and

• stotreṇa: by a hymn of praise

• upatiṣṭhāva: we stood near / attended upon

• go-dhvajam: the Bull-bannered (Śiva)

• tataḥ: then

• kruddhaḥ: enraged

• ambuja-abhākṣam: the lotus-eyed one (Viṣṇu)

• brahmā: Brahmā

• provāca: spoke / said

• keśavam: to Keśava (Viṣṇu)

Speaker

Suta (outer narration), describing Brahma’s action within the Brahma–Vishnu episode

Characters & Entities

• Shiva
• Brahma
• Vishnu

FAQs

What is the importance of this verse in the context of Linga worship?

It highlights stotra (hymnic praise) as a direct mode of approaching the Bull-bannered Śiva—implying that reverent attendance and praise are integral limbs of Linga-oriented devotion.

How does this verse describe the nature of Shiva (Shiva-tattva)?

Śiva is indicated as the supreme Pati, before whom even Brahmā and Viṣṇu stand in attendance; their authority is secondary to the Lord symbolized by the Bull-banner.

What ritualistic or Yogic practice is highlighted here?

Stotra-japa/stuti as a devotional discipline—aligned with Pāśupata orientation where the pashu (soul) loosens pāśa (bondage) through surrender, praise, and proximity to Pati (Śiva).