Shloka 19

अन्धक-हिरण्याक्ष-प्रसङ्गः, वराहावतारः, दंष्ट्राभूषणं च

Devanagari script

इति वाक्पतिर्बहुविधैस्तवार्चनैः प्रणिपत्य विष्णुममरैः प्रजापतिः विविधान्वरान् हरिमुखात्तु लब्धवान् हरिनाभिवारिजदेहभृत् स्वयम्

Transliteration

iti vākpatirbahuvidhaistavārcanaiḥ praṇipatya viṣṇumamaraiḥ prajāpatiḥ vividhānvarān harimukhāttu labdhavān harinābhivārijadehabhṛt svayam

Translation

Demikianlah Brahmā, sang Penguasa Sabda dan Prajāpati, bersama para dewa bersujud kepada Viṣṇu dan memuja-Nya dengan beragam upacara. Dari mulut Hari sendiri ia memperoleh aneka anugerah—dia yang tubuhnya sendiri lahir dari teratai di pusar Hari.

Word by Word

• iti: thus

• vākpatiḥ: lord of speech (Brahmā)

• bahuvidhaiḥ: by many kinds/various

• tava-arcanaiḥ: with your worship/acts of adoration

• praṇipatya: having bowed down/prostrated

• viṣṇum: to Viṣṇu

• amaraiḥ: with the immortals (Devas)

• prajāpatiḥ: the progenitor (Brahmā)

• vividhān: various

• varān: boons

• harimukhāt: from Hari’s mouth

• tu: indeed/then

• labdhavān: obtained

• harinābhi: from Hari’s navel

• vārija: lotus-born

• deha-bhṛt: bearer of the body/form

• svayam: himself

Speaker

Suta Goswami (narrating to the sages at Naimisharanya)

Characters & Entities

• Vishnu
• Brahma
• Devas
• Hari

FAQs

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

It models the core puranic principle that humility (praṇipāta) and disciplined worship (arcana) bring divine grace (anugraha) in the form of boons—an approach equally foundational to Liṅga-pūjā, where the Pashu (soul) seeks the Pati’s favor to loosen Pāśa (bondage).

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

Though the verse names Viṣṇu explicitly, the Purāṇic Shaiva frame treats such divine bestowal of grace as a function of the Supreme Lord’s anugraha—ultimately pointing to the non-contradiction of Hari and Hara in the Linga Purana’s theology, where Pati is the final giver of liberation and boons.

What ritualistic or Yogic practice is highlighted here?

Arcana (formal worship) combined with praṇipāta (prostration/surrender) is highlighted; as a Shaiva takeaway, these are key limbs of devotion that support inner purification necessary for Pāśupata-oriented discipline and the loosening of pāśas.