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
„Dort gewähre ich dir eine Gabe — nimm dieses höchste, schwer zu erlangende Geschenk an. In den śrauta-Riten, in den gṛhya-Riten und im yajña sollst du der maßgebende Lehrer, der Guru, sein.“
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.