Shloka 13

क्षुपदधीचिसंवादः — शिलादतपः, वरसीमा, मेघवाहनकल्पे त्रिदेवसमागमः

Devanagari script

शिलाद उवाच भगवन्नण्डयोनित्वं पद्मयोनित्वमेव च महेश्वराङ्गयोनित्वं श्रुतं वै ब्रह्मणो मया

Transliteration

śilāda uvāca bhagavannaṇḍayonitvaṃ padmayonitvameva ca maheśvarāṅgayonitvaṃ śrutaṃ vai brahmaṇo mayā

Translation

ശിലാദൻ പറഞ്ഞു—ഹേ ഭഗവൻ! അണ്ഡയോനിത്വം, പദ്മയോനിത്വം, മഹേശ്വരന്റെ അംഗയോനിത്വം എന്നിവയെക്കുറിച്ച് ബ്രഹ്മാവിന്റെ മുഖത്തിൽ നിന്ന് ഞാൻ കേട്ടിട്ടുണ്ട്।

Word by Word

• śilādaḥ: Śilāda (the sage)

• uvāca: said

• bhagavan: O Blessed Lord

• aṇḍa-yonitvam: the state of having the cosmic egg as source/womb (aṇḍa)

• padma-yonitvam: the state of having the lotus as source/womb (padma)

• eva ca: and also

• maheśvara-aṅga-yonitvam: the state of arising from the limb/body of Maheśvara

• śrutam: heard

• vai: indeed

• brahmaṇaḥ: from Brahmā

• mayā: by me

Speaker

Śilāda

Characters & Entities

• Brahmā
• Maheśvara (Śiva)

FAQs

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

It frames multiple cosmological “origin” accounts and invites their deeper meaning—supporting Linga worship as devotion to the transcendent Pati (Śiva) who appears through creation-symbols yet is not limited by them.

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

By listing differing sources—cosmic egg, lotus, and Maheśvara’s own body—it implies Shiva-tattva is not confined to a single genealogy: Śiva is the supreme ground who can manifest through many causal descriptions while remaining beyond them.

What ritualistic or Yogic practice is highlighted here?

The verse primarily highlights jñāna-oriented inquiry (tattva-vicāra) that precedes puja and Pāśupata discipline—right understanding of Pati is treated as foundational for liberating the paśu from pāśa.