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Shloka 19

एकार्णव-सृष्टिक्रमः, ब्रह्म-विष्णु-परस्परप्रवेशः, शिवस्य आगमनं च

सविस्मयं वचः श्रुत्वा ब्रह्मणो लोकतन्त्रिणः अनुज्ञातश् च ते नाथ वैकुण्ठो विश्वसंभवः

savismayaṃ vacaḥ śrutvā brahmaṇo lokatantriṇaḥ anujñātaś ca te nātha vaikuṇṭho viśvasaṃbhavaḥ

ലോകക്രമത്തിന്റെ നിയന്ത്രകനായ ബ്രഹ്മാവിന്റെ അത്ഭുതവചനങ്ങൾ ശ്രവിച്ച്, വിശ്വസംഭവനായ വൈകുണ്ഠനാഥനും, ഹേ പ്രഭോ, സമ്മതം നൽകി।

स-विस्मयम् (sa-vismayam)with amazement, wondrously
स-विस्मयम् (sa-vismayam):
वचः (vacaḥ)words, speech
वचः (vacaḥ):
श्रुत्वा (śrutvā)having heard
श्रुत्वा (śrutvā):
ब्रह्मणः (brahmaṇaḥ)of Brahmā
ब्रह्मणः (brahmaṇaḥ):
लोक-तन्त्रिणः (loka-tantriṇaḥ)of the one who administers the cosmic order/world-system
लोक-तन्त्रिणः (loka-tantriṇaḥ):
अनुज्ञातः (anujñātaḥ)approved, assented, permitted
अनुज्ञातः (anujñātaḥ):
च (ca)and
च (ca):
ते (te)O you/your (vocative context)
ते (te):
नाथ (nātha)O Lord/Master
नाथ (nātha):
वैकुण्ठः (vaikuṇṭhaḥ)Vaikuṇṭha (Vishnu as the transcendent Lord)
वैकुण्ठः (vaikuṇṭhaḥ):
विश्व-संभवः (viśva-saṁbhavaḥ)origin/source of the universe
विश्व-संभवः (viśva-saṁbhavaḥ):

Suta (narrating the internal episode involving Brahma and Vaikuntha/Vishnu)

B
Brahma
V
Vishnu (Vaikuntha)

FAQs

It shows that major cosmic actions proceed with divine sanction within dharmic order—Brahmā’s governance and Vaikuṇṭha’s assent frame the universe as a regulated field where Linga-upāsanā becomes an authorized means for the paśu (soul) to approach Pati (Śiva).

Indirectly, it points to a hierarchy of powers: even the world-administration (lokatantra) and Vaikuṇṭha’s cosmic role operate within a higher metaphysical reality. In Śaiva Siddhānta terms, Pati (Śiva) remains the transcendent Lord who ultimately grants liberation beyond the regulated cosmos.

No specific rite is prescribed in this line; the takeaway is the principle of anujñā (divine permission/authorization), which underlies proper puja-vidhi and disciplined sādhana—especially in Pāśupata-oriented practice where actions are aligned to cosmic order and the Lord’s sanction.