Shloka 42

अध्याय ९६: शरभ-प्रादुर्भावः, नृसिंह-दर्पशमनम्, विष्णोः शिवस्तुतिः, फलश्रुति

Devanagari script

तल्ललाटादभूच्छंभोः सृष्ट्यर्थं तन्न दूषणम् अंशो ऽहं देवदेवस्य महाभैरवरूपिणः

Transliteration

tallalāṭādabhūcchaṃbhoḥ sṛṣṭyarthaṃ tanna dūṣaṇam aṃśo 'haṃ devadevasya mahābhairavarūpiṇaḥ

Translation

من جبهة شَمبهو (Śambhu) ذاتها خرجتُ لأجل غاية الخلق؛ فلذلك لا عيب في ذلك. أنا جزءٌ من إله الآلهة، الذي هيئته المهابهيرافا (Mahābhairava).

Word by Word

• tat-lalāṭāt: from that forehead

• abhūt: came into being/manifested

• śambhoḥ: of Śambhu (Śiva)

• sṛṣṭi-artham: for the sake of creation

• tat: that (act/origin)

• na: not

• dūṣaṇam: a defect, impurity, blame

• aṃśaḥ: a portion, emanated share

• aham: I

• deva-devasya: of the Lord of gods

• mahā-bhairava-rūpiṇaḥ: of Him whose form is Mahābhairava

Speaker

A manifested being (an aṃśa/emanation) speaking within Suta’s narration

Characters & Entities

• Shiva
• Shambhu
• Mahabhairava

FAQs

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

It grounds creation in Śiva (Pati) alone: the manifested powers that support sṛṣṭi arise from Him without impurity, reinforcing that Linga-worship honors the stainless source of all emergence.

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

Śiva-tattva is shown as transcendent yet freely manifesting: from His forehead an aṃśa arises for cosmic function, while Śiva remains the Deva-deva in the fierce, protective Mahābhairava aspect.

What ritualistic or Yogic practice is highlighted here?

The takeaway aligns with Pāśupata orientation: contemplate all powers and beings as Śiva’s aṃśas (emanations) and fix devotion on Pati through Linga-pūjā and inner recollection of Bhairava as the guardian of purity.