Shloka 40

उमास्वयंवरः / भवोद्वाहः, गणसमागमः, अविमुक्तक्षेत्रमाहात्म्यम्, तथा विनायक-उत्पत्तिसूचना

Devanagari script

मन्मूर्तिस्तुहिनाद्रीशो यज्ञार्थं सृष्ट एव हि एषा हैमवती जज्ञे मायया परमेष्ठिनः

Transliteration

manmūrtistuhinādrīśo yajñārthaṃ sṛṣṭa eva hi eṣā haimavatī jajñe māyayā parameṣṭhinaḥ

Translation

Indeed, the Lord of the Snowy Mountain—manifest as my very form—was brought forth for the sake of the sacrifice. Thus this daughter of Himavat was born through the māyā of Parameṣṭhin (Brahmā).

Word by Word

• mat-mūrtiḥ: in my form / as my embodiment

• tuhinādri-īśaḥ: the Lord of the snowy mountain (Himālaya/Himavat’s lord)

• yajña-artham: for the purpose of the sacrifice

• sṛṣṭaḥ: created/manifested

• eva hi: indeed, certainly

• eṣā: this (she)

• haimavatī: the daughter of Himavat (Pārvatī/Umā)

• jajñe: was born

• māyayā: through māyā (divine power of manifestation)

• parameṣṭhinaḥ: of Parameṣṭhin, i.e., Brahmā

Speaker

Suta Goswami (narrating an internal creation-account involving Brahma’s agency)

Characters & Entities

• Shiva
• Parvati
• Brahma
• Himavat

FAQs

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

It frames divine manifestation as yajña-artha (for sacred rite), implying that worship—especially Linga-pūjā as a yajña-form—aligns the paśu (soul) with Pati’s purposeful self-disclosure through māyā.

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

Shiva-tattva is shown as capable of assuming form without losing transcendence—appearing as the Himalayan Lord and as the very “embodiment” referenced by the speaker—while Brahmā’s māyā functions as the instrumental cause within sṛṣṭi.

What ritualistic or Yogic practice is highlighted here?

Yajña is foregrounded: the verse suggests that divine forms arise to empower sacrificial worship; in a Shaiva reading, Linga-pūjā operates as an inner-outer yajña that purifies pāśa (bondage) and turns the paśu toward Pati.