Shloka 59

प्रलय-तत्त्वलयः, नीललोहित-रुद्रः, अष्टमूर्तिस्तवः, एवं ब्रह्मणो वैराग्यम्

Devanagari script

संसारान्मोक्तुमीशान मामिहार्हसि शङ्कर ततः प्रहस्य भगवान् पितामहमुमापतिः

Transliteration

saṃsārānmoktumīśāna māmihārhasi śaṅkara tataḥ prahasya bhagavān pitāmahamumāpatiḥ

Translation

「おおイーシャーナよ、シャンカラよ――ここにおいて、あなたは私をサンサーラより解き放つことがおできになります。」すると福徳のウマーパティは微笑み、ピターマハ（ブラフマー）に語りかけた。

Word by Word

• संसारात्: from saṃsāra (the cycle of transmigration)

• मोक्तुम्: to liberate, to release

• ईशान: O Īśāna (the Lord, Shiva as supreme ruler)

• माम्: me

• इह: here, in this very context

• अर्हसि: you are able/you are fit to (you should)

• शङ्कर: O Śaṅkara (beneficent Shiva)

• ततः: then/thereupon

• प्रहस्य: having smiled

• भगवान्: the Blessed Lord

• पितामहम्: Pitāmaha, Brahmā (the grandsire)

• उमापतिः: Umāpati, Lord of Umā (Shiva)

Speaker

Narrative transition: Brahma petitions Shiva; then Shiva (Umāpati) responds to Brahma

Characters & Entities

• Shiva
• Brahma
• Uma (Parvati)

FAQs

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

It frames Shiva as Īśāna (Pati), the sole liberator from saṃsāra—implying that Linga-upāsanā is not merely ritual, but a grace-centered path where the bound soul (pashu) seeks release through Shiva’s authority.

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

Shiva is presented as Śaṅkara and Īśāna—both compassionate and sovereign—whose power includes granting mokṣa; the epithet Umāpati also signals inseparability of Shiva and Shakti in the dispensation of grace.

What ritualistic or Yogic practice is highlighted here?

The key practice is śaraṇāgati (surrender) and mokṣa-yācñā (petition for liberation) to Pati; it aligns with the Pāśupata emphasis that liberation arises through Shiva’s anugraha (grace), supported by devotion and disciplined upāsanā.