Shloka 2

पीतवासा-कल्पः, माहेश्वरी-दर्शनम्, रौद्री-गायत्री, महायोगेन अपुनर्भवः

Devanagari script

ध्यायतः पुत्रकामस्य ब्रह्मणः परमेष्ठिनः प्रादुर्भूतो महातेजाः कुमारः पीतवस्त्रधृक्

Transliteration

dhyāyataḥ putrakāmasya brahmaṇaḥ parameṣṭhinaḥ prādurbhūto mahātejāḥ kumāraḥ pītavastradhṛk

Translation

পুত্ৰকামনাৰে ধ্যানৰত পৰমেষ্ঠী ব্ৰহ্মাৰ সন্মুখত মহাতেজস্বী এক দিৱ্য কুমাৰ প্ৰাদুৰ্ভূত হ’ল—পীতবস্ত্ৰধাৰী।

Word by Word

• ध्यायतः (dhyāyataḥ): while meditating

• पुत्रकामस्य (putrakāmasya): desiring a son

• ब्रह्मणः (brahmaṇaḥ): of Brahmā

• परमेष्ठिनः (parameṣṭhinaḥ): of the Supreme Lord/Ordainer seated in the highest realm

• प्रादुर्भूतः (prādurbhūtaḥ): manifested/appeared

• महातेजाः (mahātejāḥ): of great radiance

• कुमारः (kumāraḥ): the Youth/divine son

• पीतवस्त्रधृक् (pītavastradhṛk): wearer of yellow garments.

Speaker

Suta Goswami (narrating to the sages; describing Brahma’s meditation and the manifestation)

Characters & Entities

• Brahma
• Kumara

FAQs

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

It frames creation as arising from dhyāna (contemplation) and sankalpa (intent). In Linga tradition, worship begins with inner meditation on Pati (Śiva) as the source from whom auspicious forms and guidance manifest.

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

Though Shiva is not named here, the Purāṇic pattern supports a Shaiva reading: true manifestation is born from yogic concentration and tejas. This aligns with Shiva-tattva as the inner light that reveals forms and grants boons, loosening pāśa (bondage) for the paśu (soul).

What ritualistic or Yogic practice is highlighted here?

Dhyāna with a clear intention (putra-kāma saṅkalpa) is emphasized—an early narrative marker of Pāśupata-oriented discipline where inner yoga precedes outer rite, and divine grace becomes visible through concentrated tapas.