Shloka 12

विनायकोत्पत्तिः / ताण्डव-प्रसङ्गः (दारुक-वधः, काली-उत्पत्तिः, क्षेत्रपालोत्पत्तिः)

Devanagari script

गिरिजां पूर्ववच्छंभोर् दृष्ट्वा पार्श्वस्थितां शुभाम् मायया मोहितस्तस्याः सर्वज्ञो ऽपि चतुर्मुखः

Transliteration

girijāṃ pūrvavacchaṃbhor dṛṣṭvā pārśvasthitāṃ śubhām māyayā mohitastasyāḥ sarvajño 'pi caturmukhaḥ

Translation

Als er Girijā wie zuvor glückverheißend an Śambhus Seite stehen sah, wurde der viergesichtige Brahmā—obwohl allwissend—durch Ihre Māyā betört.

Word by Word

• गिरिजाम्: Girijā (Pārvatī), the Mountain-born Goddess

• पूर्ववत्: as before, as previously

• शम्भोः: of Śambhu (Śiva)

• दृष्ट्वा: having seen

• पार्श्वस्थिताम्: standing at the side

• शुभाम्: auspicious, radiant

• मायया: by māyā (veiling power)

• मोहितः: bewildered, deluded

• तस्याः: by/through Her (of that Goddess)

• सर्वज्ञोऽपि: even though omniscient

• चतुर्मुखः: the four-faced one (Brahmā)

Speaker

Suta Goswami (narrating the Purana; describing Brahma’s state within the episode)

Characters & Entities

• Shiva
• Parvati
• Brahma

FAQs

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

It underscores that even Brahmā can be veiled by Śakti’s māyā; Linga worship is thus aimed at turning the pashu (soul) away from pasha (māyā/bondage) toward Pati (Śiva), the unconditioned reality.

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

Śiva is presented as Śambhu inseparable from Girijā (Śakti). The episode implies that true knowledge is not mere cosmic omniscience (Brahmā’s) but recognition of Śiva-tattva beyond māyā’s concealment.

What ritualistic or Yogic practice is highlighted here?

The takeaway aligns with Pāśupata discipline: vigilance against māyā and steady contemplation of Śiva with Śakti—approaching the Linga as Pati’s presence to dissolve pasha and stabilize the pashu in liberation-oriented awareness.