Shloka 46

वंशानुवर्णनम् — सात्वतवंशः, स्यमन्तक-प्रसङ्गः, कृष्णावतारः, शिवप्रसादः (पाशुपतयोगः)

Devanagari script

जाते रामे ऽथ निहते षड्गर्भे चातिदक्षिणे वसुदेवो हरिं धीमान् देवक्यामुदपादयत्

Transliteration

jāte rāme 'tha nihate ṣaḍgarbhe cātidakṣiṇe vasudevo hariṃ dhīmān devakyāmudapādayat

Translation

After Rāma was born, and after the six embryos were slain—at the most auspicious juncture—the wise Vasudeva caused Hari to be born from Devakī. In the Purāṇic vision, such descents occur by the ordinance of Pati (the Supreme Lord), to loosen the pasha (bondage) that binds the pashu (the individual soul).

Word by Word

• जाते (jāte): when (he) was born

• रामे (rāme): Rāma

• अथ (atha): then/thereafter

• निहते (nihate): when slain/destroyed

• षड्गर्भे (ṣaḍgarbhe): the six embryos

• च (ca): and

• अतिदक्षिणे (atidakṣiṇe): at the most auspicious/rightly-fated time

• वसुदेवः (vasudevaḥ): Vasudeva

• हरिम् (harim): Hari (Vishnu)

• धीमान् (dhīmān): wise, discerning

• देवक्याम् (devakyām): in/through Devakī

• उदपादयत् (udapādayat): brought forth/caused to be born

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Rama
• Vasudeva
• Hari (Vishnu)
• Devaki

FAQs

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

Though the verse names Hari’s birth, it situates avatāra-history under the Purāṇic cosmic order governed by Pati; in Linga-worship this reinforces that liberation and dharma-restoration ultimately proceed by the Lord’s (Shiva’s) sovereign ordinance, to cut pasha and uplift the pashu.

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

Shiva-tattva is implied as the supreme governance behind auspicious timing and cosmic events: births and destructions occur in a divinely ordered sequence aimed at restoring dharma and easing bondage, reflecting Pati’s transcendent oversight even when other deities are named.

What ritualistic or Yogic practice is highlighted here?

No explicit puja-vidhi is stated; the takeaway is the Shaiva Siddhanta frame that yogic and ritual disciplines (including Pāśupata orientation) aim at the same goal mirrored here—removal of pasha and protection of dharma through alignment with Pati’s will.