Shloka 13
भैरवोत्पत्तिः ब्रह्मदर्पनिग्रहश्च
Origin of Bhairava and the Subduing of Brahmā’s Pride
वरं ददामि ते तत्र गृहाण दुर्लभं परम् । वैतानिकेषु गृह्येषु यज्ञे च भवान् गुरुः
varaṃ dadāmi te tatra gṛhāṇa durlabhaṃ param | vaitānikeṣu gṛhyeṣu yajñe ca bhavān guruḥ
«هناكَ أمنحُكَ نعمةً—فاقبلْ هذه العطيّةَ العُليا العسيرةَ المنال. وفي طقوسِ الشراوتا (śrauta) الفيدية، وفي طقوسِ الغِرهيا (gṛhya) المنزلية، وفي اليَجْنَ (yajña) والقرابين، ستكونُ أنتَ المُعلِّمَ المُعتمَد، الغورو.»
Lord Shiva
Tattva Level: pati
Shiva Form: Sadāśiva
Jyotirlinga: Viśvanātha
Sthala Purana: In the Viśveśvarasaṃhitā’s Liṅgodbhava frame, Śiva establishes His supremacy over Vedic ritual authority; the Kashi-viśveśvara paradigm treats Śiva as the inner Lord of all yajñas and the ultimate guru of dharma.
Significance: Darśana/abhisheka of Viśveśvara is held to confer siddhi of dharma and jñāna; it reorients ritual merit toward Śiva as the indwelling Lord (yajñabhoktṛ) and grants ‘guru-bhāva’—right authority in rites through Śiva’s grace.
FAQs
The verse presents Shiva as the supreme giver of grace who bestows a rare, elevating boon: true authority in dharma and worship. In Shaiva Siddhanta terms, it highlights Pati (Shiva) empowering the soul through right knowledge and ordained practice under authentic guidance.
By establishing a divinely sanctioned “guru” for rites, the verse supports orderly Saguna worship—where Linga-puja and yajna are performed with correct mantra, procedure, and intention—so ritual becomes a vehicle for Shiva’s grace rather than mere outward action.
It implies disciplined, scripture-aligned worship under a qualified teacher—especially mantra-japa (notably the Panchakshara, “Om Namaḥ Śivāya”) and properly performed puja/yajna—so that practice is both ritually correct and spiritually transformative.