Shloka 23
हिमालयगृहे नारदस्य आगमनम् तथा विश्वकर्मनिर्मितवैभववर्णनम् — Nārada’s Arrival at Himālaya’s Palace and the Description of Viśvakarman’s Marvels
ब्रह्मोवाच । इत्याकर्ण्य वचस्तेषां विष्ण्वादीनान्दिवौकसाम् । अवोचस्तान्मुने त्वं हि विस्मितस्त्वाष्ट्रमायया
brahmovāca | ityākarṇya vacasteṣāṃ viṣṇvādīnāndivaukasām | avocastānmune tvaṃ hi vismitastvāṣṭramāyayā
Brahmā said: “Having thus heard the words of those celestials—Viṣṇu and the others—you, O sage, spoke to them, for you had been astonished by the Tvaṣṭṛ-born power of illusion.”
Brahma
Tattva Level: pasha
Shiva Form: Sadāśiva
Sthala Purana: No Jyotirliṅga; the verse explicitly introduces māyā (illusion) as operative—key to the Śaiva Siddhānta pasha category (bondage).
Significance: Doctrinally significant: reminds pilgrims that even exalted beings can be ‘vismita’ under māyā; encourages humility and reliance on Śiva’s anugraha to transcend pasha.
Cosmic Event: Māyā’s intervention (‘tvāṣṭra-māyā’) causing astonishment; sets the stage for explanation and restoration of clarity.
FAQs
It highlights māyā as a real binding power (pāśa) that can bewilder even exalted beings; the Shaiva Siddhanta takeaway is that clarity arises through turning from illusion toward Pati—Lord Śiva—whose grace alone releases bondage.
By showing the devas and sages affected by māyā, the text implicitly points to the need for a concrete refuge—Saguna Śiva worship (including Liṅga-pūjā)—as a stabilizing practice that purifies perception and leads beyond delusion.
A practical response to māyā is steady japa of the Pañcākṣarī (“Om Namaḥ Śivāya”) with disciplined worship—optionally with bhasma (tripuṇḍra) and rudrākṣa—to cultivate discrimination and devotion.