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Shloka 27

क्षुपदधीचिसंवादः — शिलादतपः, वरसीमा, मेघवाहनकल्पे त्रिदेवसमागमः

जगदावासहृदयं ददर्श पुरुषं त्वजः अनन्तभोगशय्यायां शायिनं पङ्कजेक्षणम्

jagadāvāsahṛdayaṃ dadarśa puruṣaṃ tvajaḥ anantabhogaśayyāyāṃ śāyinaṃ paṅkajekṣaṇam

Dann erblickte der Ungeborene (Aja) die Höchste Person—das innere Herz, das den Welten Wohnung gibt—ruhig hingelagert auf der Lagerstatt, die aus den Windungen Anantas gebildet ist, lotosäugig und friedvoll. In śaivischer Schau weist dies auf Pati als das im Innern wohnende Bewusstsein (antarhṛdaya), das die Schöpfung trägt; die offenbarte kosmische Gestalt bleibt ein Schleier über dem transzendenten Herrn jenseits aller pāśa (Bindungen).

जगद्-आवास-हृदयम्the heart that is the abode of the worlds
जगद्-आवास-हृदयम्:
ददर्शsaw/beheld
ददर्श:
पुरुषम्the Supreme Person
पुरुषम्:
तुthen/indeed
तु:
अजःthe Unborn one (Brahmā)
अजः:
अनन्त-भोग-शय्यायाम्on the bed/couch of Ananta’s coils
अनन्त-भोग-शय्यायाम्:
शायिनम्reclining/lying
शायिनम्:
पङ्कज-ईक्षणम्lotus-eyed (one whose eyes are like a lotus)
पङ्कज-ईक्षणम्:

Suta Goswami (narrating the Purana to the sages; internal scene describes Brahma’s vision)

B
Brahma
V
Vishnu
A
Ananta (Shesha)

FAQs

It frames the Supreme as the inner Heart and support of all worlds; Linga worship mirrors this by focusing devotion on the formless support (Pati) behind cosmic forms, leading the pashu toward liberation from pasha.

Though the scene names the reclining cosmic Person, the Shaiva Siddhanta reading highlights the deeper principle: the Lord as antarhṛdaya—immanent consciousness sustaining creation—yet ultimately transcendent beyond the bonds that limit the soul.

Dhyāna (contemplative visualization): meditating on the Lord as the indwelling heart of the universe, a Pashupata-aligned inner practice that weakens pasha through steady awareness of Pati.