Shloka 53

देवादिसृष्टिकथनम् (वसिष्ठशोकः, पराशरजन्म, एकलिङ्गपूजा, रुद्रदर्शनम्)

Devanagari script

अवतीर्णो यथा ह्यण्डाद् भानुः सो ऽपि पराशरः अदृश्यन्त्याश्चतुर्वक्त्रो मेघजालाद्दिवाकरः

Transliteration

avatīrṇo yathā hyaṇḍād bhānuḥ so 'pi parāśaraḥ adṛśyantyāścaturvaktro meghajālāddivākaraḥ

Translation

وكما يبدو أن الشمس تخرج من البيضة الكونية، كذلك ظهر باراشَرا. وكما يغدو براهما ذو الوجوه الأربعة مرئيًّا حين ينشقّ نسيج السحاب ويُكشف صانع النهار، كذلك شوهد هو—متلألئًا، لا يحجبه حجاب.

Word by Word

• avatīrṇaḥ: descended/manifested

• yathā: just as

• hi: indeed

• aṇḍāt: from the (cosmic) egg

• bhānuḥ: the Sun

• saḥ api: he too

• parāśaraḥ: Parāśara (the sage)

• adṛśyantyāḥ: of what was not being seen/while unseen

• caturvaktraḥ: the four-faced one (Brahmā)

• meghajālāt: from the net/mass of clouds

• divākaraḥ: the maker of day (Sun)

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Parashara
• Brahma
• Surya

FAQs

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

It uses the imagery of concealment and revelation—like the Sun emerging from clouds—to suggest that divine presence (and the Shiva-tattva signified by the Linga) is ever-present but becomes perceptible when obscurations are removed.

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

By analogy, it points to the Shaiva Siddhanta theme that Pati (the Lord) is self-luminous and revealed when pasha (bonding obscurations) are cleared—just as light is known when clouds disperse.

What ritualistic or Yogic practice is highlighted here?

The implied practice is pasha-kshaya (removal of obscurations) through Pashupata-oriented discipline—purification, mantra-japa, and steady contemplation—so the self-luminous reality becomes directly evident.